Joyful Worship Restored

                                                                  Sunday School Lesson                                         

Lesson: Ezra 3:1-7
                                                                                                
Golden Text:   “They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required” (Ezra 3:4).

INTRODUCTION.  People often begin to worship God from the heart out of desperation brought on by some type of trouble.  In this week’s lesson we see that Israel was desperate.  They had been allowed to return to the Promised Land after being in captivity in Persia.  They found themselves under great stress from their enemies who lived in the land.  They had the challenge of establishing a city and sustaining themselves agriculturally and financially.  However, when they began to honor the Lord by restoring the prescribed worship, they moved from desperation to joyful worship.

II. THE SETTING FOR THE RESTORATION (Ezra 3:1).  Ezra was a captive during the Babylonian Captivity.  He was also a scribe (see Ezra 7:6, 12) and a priest (see Ezra 7:1-5).  As a scribe, his duty was to copy, interpret and transmit the books of the Law.  The Jews were taken captive by the Babylonians with a series of deportations to Babylon beginning in 605 B.C.  The Captivity would last for 70 years (see Jeremiah 25:11; 29:10) from 586 B.C., when the temple was destroyed, to about 516 B.C. when the returning exiles rebuilt it.  

A. The time and the people’s circumstances (Ezra 3:1).  After resettling in the towns and villages where their ancestors had lived (see Ezra 2:70), our text begins with “And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.”  The Jews had two calendars, a civil calendar and a religious calendar.  The “seventh month” on the religious calendar was Tishri which is the same as our mid-September through mid-October, but it was also the first month on their civil calendar.  It was celebrated by the blowing of trumpets and a holy convocation, or sabbath day in which no work could be done (see Leviticus 23:24-25).  The Day of Atonement followed on the tenth day (see Leviticus 23:26-32), and the Feast of Tabernacles was observed from the fifteenth to the twenty-second day of the month.  Since the seventh month had such spiritual significance, it seemed to be the proper time to reestablish their worship.  In the seventh month the people “gathered themselves together as one man to Jerusalem.”  The phrase “as one man” means that the people were in full agreement that the reestablishment of worship must take precedence over anything else.  After years of captivity, they now understood that if they neglected worship disaster would follow.

III. THE ALTAR OF SACRIFICE RESTORED (Ezra 3:2-3)

A.The leaders of the restoration (Ezra 3:2).  This verse says “Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God.”  The leaders in restoring the worship in Jerusalem were first “Jeshua the son of Jozadak, and his brethren the priests.”  Here called “Jeshua,” this priest is called Joshua in Haggai 1:1 and Zechariah 3:1.   He was the grandson of Seriah, the last high priest before the Captivity (see II Kings 25:18-21).  The phrase “his brethren the priests” refers to Jeshua’s relatives from the priesthood.  There were 4,289 members of the Jewish priestly family among those who returned (see Ezra 2:36-39).  It was very important that the restored worship be conducted by descendents of Aaron.  The next leader was “Zerubbabel the son of Shealtiel, and his brethren.”  The name “Zerubbabel” was Babylonian and means “offspring of Babylon.”  However, he was of Jewish royal lineage being a descendent of David and the grandson of Jehoiachin (see I Chronicles 3:17-20).  Since he is called the governor of Judah (see Haggai 1:1), he was also most likely the political leader of the returning Jews.  The phrase “and his brethren” could refer to either other Israelites, or probably others of the royal Davidic line.  All of these men came together to rebuild the “altar of the God of Israel, to offer burnt offerings thereon.”  Rebuilding the altar came before anything else.  The temple foundations had not been laid yet indicating that offering of sacrifices was the main feature of Jewish worship, because it was the divinely given means for atonement, or forgiveness of sins.  Without an altar there could be no sacrifice.  The altar was constructed “as it is written in the law of Moses the man of God.”  In other words, the altar was built according to the instructions given in the Law of Moses, and the returning exiles saw the need for following the law.  They understood that their fathers had been removed from their land for disobeying God’s Law, and they certainly didn’t want to repeat that mistake.

B.The burnt offerings resumed (Ezra 3:3).  This verse continues to say “And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the Lord, even burnt offerings morning and evening.”   This group mentioned in the previous verse “set the altar upon his bases” meaning that they set the altar on its foundation.  They may have been able to find the place where the altar once stood and set it up there.  The phrase “for fear was upon them because of the people of those countries” gives us the reason why it was so important that they finish the altar first.  They were afraid of the peoples who now occupied the land and they realized they needed God’s protection.  “The people of those countries” were the groups of people who now lived in Israel.  These included nations that the Jews didn’t cast out of the land as God directed including the Amonites, Moabites, and Edomites, and the Philistines.  There were also foreign peoples living in Judah and Israel that were brought in by the Assyrians who intermarried with the Jews who were left in Israel after the Assyrian invasion.  This created a group later called Samaritans.  No doubt all of these groups of peoples hated the idea of a restored Jerusalem and may have thought the returning exiles threatened their claim to the land. 
IV. THE RELIGIOUS OBSERVANCES RESTORED (Ezra 3:4-6)
A. The Feast of Tabernacles (Ezra 3:4).  In this verse we are told that “They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required.”  Now that the altar was finished, it was ready to be used fully.  The “feast of tabernacles” was one of three yearly feasts that all Jewish males were to attend in Jerusalem.  The other two were the feast of unleavened bread and the feast of weeks, or Pentecost (see Exodus 23:14-17; Leviticus 23:34-42; Deuteronomy 16:16).  The “feast of tabernacles” is also called the Feast of Booths because the Jews were to build temporary shelters (tents, booths or lean-tos) to remind them of the time their forefathers spent in the wilderness of Sinai after they left Egypt (see Leviticus 23:39-42; Nehemiah 8:14-18).  Living in these temporary shelters would also remind Israel that they were only strangers and pilgrims on this earth.  This feast began on the fifteenth day of the seventh month Tishri on the Hebrew calendar, and lasted for one week.  It was the first feast celebrated by the returning exiles after they restored worship in Jerusalem.  The “Feast of Tabernacles” is the only feast that will be celebrated during the Millennial reign of Christ (see Zechariah 14:16-21).
This verse also says that the feast of tabernacles was kept “as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required.”  In other words, the people observed the “feast of tabernacles” precisely as the law instructed.  It was to last for seven days and each day required a certain number of animals to be offered as a burnt offering (see Numbers 29:12-38).  More sacrifices were made during this feast than during any other.  In addition, though the other feasts may have been a time of joy, the “feast of tabernacles” is the only feast at which the law commanded the people to rejoice (see Deuteronomy 16:14).
B. Other feasts (Ezra 3:5).  This verse says “And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the Lord that were consecrated, and of every one that willingly offered a freewill offering unto the Lord.”  The phrase “And afterward” refers to the end of the Feast of Tabernacles.  Once this feast was completed they “offered the continual burnt offering, both of the new moons, and of all the set feasts of the Lord that were consecrated.”  The people offered the burnt offering every day, including the new moon offering which was offered at the beginning of each month (see Numbers 10:10; 28:11-15).  The phrase “all the set feasts of the Lord that were consecrated” refers to the seven feasts mentioned above (see commentary on verse 3) that were “consecrated” or set apart to God.  In addition, everyone “willingly offered a freewill offering unto the Lord.”   With all of the offerings to be given, surely there was a need for the altar.  Note:  When we give our resources to the Lord, it all belongs to Him and is no longer ours.  If we say it must be used for something specific that we personally want to see done, then it is really not given freely.  The Macedonian Christians got it right. They first gave themselves to the Lord and then they gave their resources (see II Corinthians 8:5).  Giving is part of worship and it shows our gratitude to the Lord for what He has done for us.  For sure it is impossible to earn God’s favor, but He still loves to have worshippers who show their open hearts with open wallets (see II Corinthians 9:7).  The returning exiles brought offerings to the Lord out of their own free will that were not commanded by the law.  God always looks for worship that comes from an open and willing heart.  Joyful worship has to be more than what is commanded, it must be freely given from the heart.
C. Continual burnt offerings (Ezra 3:6).  The writer here adds that “From the first day of the seventh month began they to offer burnt offerings unto the Lord. But the foundation of the temple of the Lord was not yet laid.”  As soon as the altar was finished, “burnt offerings” were offered unto the Lord beginning with the “first day of the seventh month” which was when they finished erecting the altar.  The statement that “the foundation of the temple of the Lord was not yet laid” is very important.  It shows that worship could go on even when there was no temple.  As long as they had the altar they could offer sacrifices even though the temple was still in ruins.
V. REBUILDING OF THE TEMPLE INITIATED (Ezra 3:7).  Our final verse says “They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.”  We are told in the first chapter of Ezra that King Cyrus of Persia was led by God’s Spirit to allow His people to return to their homeland and rebuild the temple.  As already noted, upon returning home their first priority was to rebuild the altar.  The construction of the temple would begin about a year later (see Ezra 3:8) so they started making preparations.  They began by giving “money also unto the masons, and to the carpenters.”  In other words, they hired “masons” (bricklayers) and “carpenters” (those who worked with wood) to work with stone and wood.  They paid these workers from the gifts the people collected before returning to their homeland (see Ezra 1:4, 6) and also from the royal treasury (see Ezra 6:4).  In addition the people gave “meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa.”  The meat (or food), drink and oil were items that could be traded to the men of “Zidon” (Sidon) and “Tyre” in exchange for the purchase and transporting of “cedar trees from Lebanon to the sea of Joppa.”  These two cities, “Zidon” and “Tyre” were major sea ports in Phoenicia, a small country located along the Mediterranean Sea northwest of Palestine.  The wood from “cedar trees” was coveted by many people because of its fragrance and resistance to rot and insects.  These qualities made this wood ideal for use in rebuilding the temple.The phrase “according to the grant that they had of Cyrus king of Persia” refers to the permission to rebuild the temple that King Cyrus had given.  The original decree of Cyrus gave the returning exiles the right to build the temple (se Ezra 1:2-4) and even specified some building details (see Ezra 6:3-5).  Now worship was restored by the returning exiles.  The altar enabled them to begin offering sacrifices to God and steps were being taken to rebuild the temple.  
                          
VI. Conclusion.  God had moved the heart of Cyrus, king of Persia to send the Israelite captives back to Jerusalem to rebuild the house of God.  Over forty-two thousand of them walked some nine hundred miles, taking with them whatever they could.  While in Captivity, they had not been able to worship God as He had ordained since they had no altar or temple.  Once they returned to Jerusalem, they had to start a new life in the Promised Land.  When time came to rebuild the temple, they gave a freewill offering.  God provided the workers and the leadership to begin their work.  It was also time to resume the sacrifices and feasts that God had commanded for Israel.  The joyful worship they had missed for seventy years was to be restored to them.  It should bring the believer great joy to worship the Lord and to give Him ourselves and our resources..                                                                                                              
    

The Glorious New Creation

                                                                       Sunday School Lesson

                                       

Lesson: Isaiah 65:17-21, 23-25
                                                                               
Golden Text:   “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy” (Isaiah 65:17-18).

I.  INTRODUCTION.  We have become so accustomed to living in a fallen world that we cannot imagine what nature and society will be like when Jesus returns to make all things new.  Our minds are conditioned to expect disappointment and disaster.  We have come to think of our imperfect world as normal.  Daily newscasts are filled with unspeakable crimes, immoral perversions, and corrupt governments.  Train derailments, automobile accidents, and plane crashes occur with distressing regularity.  As we get older, we watch an increasing number of our peers disappear from the earthly scene.  We also see the lives of infants and youths tragically shortened by disease, crime, war, and accidents.  However, this week’s lesson tells us that these conditions will not last forever.  Under the rule of the Messiah, the redemptive work He began at His first advent will yield its final fruit.  

II. THE NATURE OF THE NEW CREATION (Isaiah 65:17-19).   In the earlier verses of Isaiah chapter 65, God responded to the prayer of His people of the Northern Kingdom of Israel who were now in exile.  In verses 1-7, the Lord indicated that Israel’s rejection of His love would bring about judgment.  In verses 8-12, God said that He would preserve a remnant whose lives would be totally better than those who are wicked (see verses 13-16).  This better life would include the assurance that the former troubles they suffered due to sin will be forgotten.
A. A new creation beyond comparison (Isaiah 65:17).  Isaiah begins our text by saying “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.”  The word “For” introduces the reason why Israel’s former troubles will be forgotten. It’s because God said “behold, I create new heavens and a new earth.”  The term “behold” calls attention to the dramatic, grand climax to which God will bring His eternal plan.  The word “create” is the same Hebrew word used in Genesis 1:1 indicating that just as God brought new things into existence by His authoritative word, so in the future He will make all things new again.  The word “former” refers to anything that has to do with the old heavens and earth.  The work that God performs will be so complete that the “former” or first creation, and everything in it, will “not be remembered, nor come into mind.” 
B.  A creation of joy (Isaiah 65:18-19). 
1.  (vs. 18).  Still referring to the Eternal Kingdom, God speaks to His people through Isaiah saying “But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.”  In the eternal state, God’s people are told to be glad and rejoice forever in His new creation.  Part of His new creation will be “Jerusalem a rejoicing, and her people a joy.”  The fact that Jerusalem will be created speaks of the eternal kingdom when “New Jerusalem” will come down from heaven to the new earth (see Revelation 21:1-2).  When this happens, Jerusalem will be a joy to God’s people, which includes saints of all ages not just saved Jews.   
2. (vs. 19).  In this verse God continues to say to His people Israel “And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.”  Old Testament Jerusalem was usually not joyful; it was under the chastening hand of God for its sins.  Even today it’s a place of tension and rivalries, not joy.  But during the Eternal Kingdom as well as during the Millennial Kingdom (see Micah 4:1-3: Zechariah 14:1-4), not only will God’s people rejoice, but God Himself will “rejoice in Jerusalem, and joy in my people.”  The Lord has always loved Israel, but they have not always brought Him joy.  In Jerusalem during both kingdoms, not only will there be joy like never before, but also “the voice of weeping shall be no more heard in her, nor the voice of crying.”  The tragedies, losses, and regrets caused by sin will no longer plague God’s New Jerusalem (see Revelation 7:13-17; 21:1-4).  The same will be true of Jerusalem during the millennial reign.  This tells us that there will be some similarities with the Millennial Kingdom and the Eternal Kingdom. 
III. THE BLESSINGS OF A NEW CULTURE (Isaiah 65:20-25).  As noted earlier, this portion of our lesson deals specifically with the culture of the Millennial Kingdom, or the thousand year reign of Christ.  Since verse 20 deals with life and death, it is a key verse in establishing the time frame of the remaining verses 18-25, because the continued presence of birth and death is proof that these verses do not describe the final eternal state or Eternal Kingdom.  There will be no birth or death in the eternal state.
A.  Increased longevity (Isaiah 65:20).  In the Messiah’s kingdom, people will live much longer.  Isaiah prophesied that “There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.”  The phrase “There shall be no more thence an infant of days” means that during the millennial reign there will no longer be cases of infants dying after living only a few days.  Parents will no longer have to endure the sorrow of losing a newborn child to death.  In the future kingdom, infant death will be unknown.  Similarly, there will not be “an old man that hath not filled his days.”  In other words, even though death will still be present in the millennium, when an old person dies it will not be until he or she has completed a full life span.  The elderly will not die prematurely.  This will be possible because there will be healing for those with sickness and disease (see Isaiah 29:18; 33:24; 35:5-6; Ezekiel 34:16).  The Lord also proclaimed that “the child shall die an hundred years old.”  This means that one who dies at the age of one hundred will be considered a mere child because he will have not completed his potential life span.  During this time life spans will be greatly increased.  Today a life span of one hundred years is unusual.  However, the longevity of life that will accompany the millennium won’t be anything new.  In fact, that was the norm from Adam to Noah.  After the flood, changes in climatic conditions, as well as the effects of sin contributed to a decrease in life expectancy.  This verse ends by identifying that the one who dies prematurely at one hundred is the “sinner being an hundred years old shall be accursed.”
 B. Security from oppression (Isaiah 65:21).  Isaiah says in this verse that “And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them.”  In their earlier years as a nation, the Lord warned the Israelites that if they departed from Him their land would be invaded and pillaged by foreigners and they would eventually be carried away into captivity (see Deuteronomy 28:30-33).  In addition their resources would be used by others.  This prophecy came to pass many times (see Judges 6:1-6) and reached its final fulfillment in the Babylonian Captivity.  But now God promised that would never happen during the messianic age.  Never again will anyone build a house only to see it inhabited by someone else.  For the one who builds the houses shall “inhabit them.”  Nor will people plant and cultivate a vineyard only to see others eat its grapes (see Isaiah 62:8-9; Amos 9:14-15).  For the one who “shall plant vineyards” will be the ones to “eat the fruit of them.”
C. Divinely blessed labor (Isaiah 65:23-24). 
1. (vs. 23).  Here the prophet continues to elaborate on the kingdom blessings to be enjoyed.  He says “They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them.”  Again, the word “They” specifically refers to regenerated Israel.  God’s people during the Messiah’s reign, first “shall not labour in vain” meaning that whatever work God’s people put into their products, they won’t lose anything due to invasion or natural disasters as they had in the past.  In addition, God’s people will not “bring forth for trouble.”  This indicates that human reproduction will continue in the kingdom age and the children that are born will not suffer misfortune or terror as many off springs do today.  The reason for these blessings is that “they are the seed of the blessed of the Lord, and their offspring with them.”  Here there appears to be three generations mentioned, “the blessed of the Lord” or those saved Jews who preceded these who enter the kingdom.  Next are the “the seed of the blessed of the Lord” those who have now entered the messianic age and “their offspring with them” refers to the children of those who have entered the messianic age.  All three groups are “blessed.”  Finally family life will reach the ideal for which God intended it.  The generations will coexist and enjoy the same blessings because premature death will not carry any of them away.
2. (vs. 24).  In the future kingdom God’s people will have His ear constantly.  God says here “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.”  God’s people will enjoy such a new and better relationship with Him that He says “before they call, I will answer.”  He will grant their requests before they even ask because their thoughts and desires will be the same as God’s.  The Lord also says “and while they are yet speaking, I will hear.”  This means that the Lord will grant their requests while t the requests are still on their tongues.  Again, God will answer in this way because the desires and thoughts of His people will finally be perfectly aligned with His.
D. Harmony in nature (Isaiah 65:25).  Isaiah’s prophetic description of the messianic age concludes with the fact that “The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord.”  This verse is similar to Isaiah 11:6-9.  During the messianic age there will also be changes in the animal kingdom resulting in peace and harmony between man and animal.  Several examples to illustrate this harmony is given.  First, “The wolf and the lamb shall feed together.”  The normally ferocious wolf will feed together with the helpless lamb.  The term “together” can be translated literally “as one.”  In other words, the wolf and the lamb will graze as if they were one animal.  The second illustration is “the lion shall eat straw like the bullock.”  The normally meat eating lion will eat straw just like the bullock or ox.  These are indications that nature’s curse will be lifted (se Genesis 3:14-18).  There will be peace between man and the animal kingdom (see Isaiah 11:8; Hosea 2:18) and a return to conditions in the Garden of Eden that will even include the serpent.  It is possible to understand here that the serpent’s habits will not change during the Millennial Kingdom, because Isaiah says “and dust shall be the serpent's meat.”  God placed a curse on the serpent in Genesis 3:14 declaring that “upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.”  This phrase can also be seen as an assurance that snakes will no longer sink their fangs into human flesh because their food will be dirt.  Isaiah’s prophecy ends with “They shall not hurt nor destroy in all my holy mountain, saith the Lord.”   This sentence predicts the end of all destruction in God’s “holy mountain.”  The term “holy mountain” is probably not limited to Mount Zion, the Temple Mount, or even the city of Jerusalem.  It most likely refers to the entire mountainous homeland of Israel (see Isaiah 57:13).                            
IV. Conclusion.  Someday God will create a new heaven and a new earth.  But before that happens the millennium, which has been described in our lesson, will take place.  Joy and an extended life span, along with peace and prosperity, shall be aspects of the age to come.  Besides these benefits, there will be an enhanced relationship between God and His people.  Harmony in nature also will be restored.  Israel and the world have waited centuries for the fulfillment of these prophecies.  We can rest assured that a new world is indeed coming                                                                                                          
    

Meaningless Worship Condemned

       
                                                               Sunday School Lesson                                       

Lesson: Isaiah 29:9-16                                                                                                 
Golden Text:   “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men” (Isaiah 29:13).

I.  INTRODUCTION.  Worship involves giving reverence to God in both thought and action to acknowledge His worth.Simply put, worship is giving worth to God.The essence of worship is the worshipper is totally absorbed in humble adoration of God.But one of the most puzzling aspects of worship is that this most meaningful activity can become meaningless.Obviously, meaningless worship is a spiritual problem stemming from wrong spiritual teachings, attitudes and behavior.  As we will see in this week’s lesson, the penalty for meaningless worship is not only that God will not meet us in our worship, but that He will also send spiritual blindness to those involved and even to their leaders.

II. SPIRITUAL DARKNESS OBSERVED (Isaiah 29:9-12).  Our printed text is part of the second of five “woes” or sorrows prophesied by Isaiah upon the Southern Kingdom of Judah.  The Northern Kingdom of Israel had already been taken into captivity by the Assyrians about ten years earlier in 722 B.C. because of their disobedience.  Now Judah is in line to face the same judgment for being in spiritual darkness leading to their disobedience.  This second “woe” is directed to “Ariel” (see Isaiah 29:1) which was another name for Jerusalem.  It foretold a siege that would bring the city down (see Isaiah 29:2-4), but their enemies will not be successful (see Isaiah 29:5-8).  This appears to be a prophecy concerning Assyria (see Isaiah 37:33-38).  With Judah in this sinful condition, in our text Isaiah went on to speak of their spiritual darkness.

A. A divinely induced darkness (Isaiah 29:9-10). 
1. (vs. 9).  In this verse Isaiah directed the people to “Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.”  The phrase “Stay yourselves, and wonder” means that the people were to delay whatever they were doing and stand in astonishment.  “Cry ye out, and cry” literally means “blind yourselves and be blind.”  This was a reference to what Isaiah’s mission would be in Isaiah 6:9-10 which was to blind their eyes to spiritual truth.  In essence, since they had already refused God’s revelation, their inability to understand it would be their divine judgment.  Isaiah describes the people of Judah as “drunken, but not with wine; they stagger, but not with strong drink.”  Alcohol causes one not to be able to reason clearly, or to keep one’s balance. They were acting as if they were drunk and in a staggering stupor, but wine was not the cause.  These people were confused and off balance spiritually.  They had rejected God’s words for so long that they had nothing to help balance their thoughts.
2. (vs. 10).  Here Isaiah reveals the part God played in Judah’s spiritual dullness.  He said “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.”   The phrase “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes” simply means that God had allowed the spiritual understanding of those who were determined not to receive His truths to become desensitized to it.  Jesus referred to this principle to explain why those in His generation rejected Him (see Matthew 13:12-15; John 12:37-40).  The apostle Paul also referred to this principle when speaking of the unbelief of the Jews (see Romans 11:7-10).  Note: What was happening spiritually to the people of Judah can be explained this way.  Just as calluses form through repeatedly using the hands, so the heart grows hard through repeated rejection of God’s Word.  He allows those who rebel to follow their own desires and the Holy Spirit’s appeals no longer affect them (see Mark 3:22-30; Romans 1:20-31). The Judean leaders were also included in those who were spiritually asleep.  Isaiah referred to them as “the prophets and your rulers, the seers hath he covered (or blinded).”  Those who should have been the ones sharing spiritual truths and insight had also become blinded.  What a mess!  The “prophets” were spokespersons for God who received His revelation and told it to others.  “Seers” were very similar to prophets but with different emphasis.  The “seer” sees God’s message with his eyes through a vision or some supernatural insight.  As a result, a prophet could also be a seer and vice-versa.  The “rulers” were Judah’s political leaders, i.e. kings.  The point Isaiah was making was that those who should have been giving spiritual insights to the nation were themselves insensitive to divine revelation.  This was truly the blind leading the blind. 
B.  A widespread darkness (Isaiah 29:11-12). 
1.  (vs. 11).  To show that no one was exempt from spiritual blindness, Isaiah said “And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed.”  The phrase “the vision of all” refers to the entire prophecy that Isaiah had brought to the people.  Everything that he had said regarding Judah’s disobedience, God’s coming judgment and even God’s promised blessings still remained to them “as the words of a book that is sealed.”  Isaiah likened his messages from God to a scroll whose seal had not yet been broken.  These messages were not literally sealed for they were open for all to hear and read.  However, the messages remained as incomprehensible to the Judeans as if they were still sealed.  This was the spiritual condition that God had given these rebels up to (see Matthew 11:25; 13:10-17; John 12:37-40).  Even the “learned” or literate Judeans couldn’t understand Isaiah’s prophecies.  He said that even if the prophecies were actually sealed, the “learned” person was like a man who when asked to read from the sealed scroll would reply “I cannot; for it is sealed.”  Since that person is “learned” or literate he can read, but in order to hide his spiritual blindness he claims that he doesn’t have the authority to break the seal and unroll the scroll to read it.  Even today, God denies the most learned person in the world access to the truths of the Holy Spirit if he does not have saving faith (see I Corinthians 1:18-24).  
2. (vs. 12).  In this verse Isaiah continued to discuss the spiritual blindness of the people.  He said “And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.”  In the previous verse, Isaiah said that God’s message was hidden from the learned men or those with understanding as if the message was a sealed book.  Here he says that when that same scroll or “the book is delivered to him that is not learned (or illiterate)” and he is asked to read it because the message is hidden from him, he replies that he can’t because “I am not learned” which   literally means “I don’t know books.”  Even if the seal was broken and the scroll was opened to the unlearned person, he would only see marks on a page because he can’t read.  This indicates that the spiritual ignorance of the people in Isaiah’s day included every class of people.  Whether they were learned or ignorant, rich or poor, powerful or powerless, they were all in spiritual darkness.         
III. SPIRITUAL DARKNESS EXPLAINED (Isaiah 29:13-16).  The rest of our text explains that the people of Judah could not blame anyone but themselves for their spiritual darkness.  Yes, God had given them over to it, but they brought it on themselves; it was really their choice not to understand and obey God’s Word.  In other words, if we don’t having saving faith, God will not allow us to understand the teachings of the Holy Spirit. The remaining verses present God’s indictment against the nation.
A.  A judgment on hypocrisy (Isaiah 29:13-14). 
1. (vs. 13).  In this verse, Isaiah tells the people that God’s indictment against them had to do with their meaningless worship.  He said “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.”  The nation of Judah was worshipping in blatant hypocrisy.  They honored God with their lips but their hearts were far from Him. Their actions simply didn’t match their words.  In essence, they were only trying to fake God out by saying things in worship that they thought He wanted hear.  But this wasn’t new, even during the wilderness wanderings; the people were guilty of empty professions of faith and loyalty (see Psalms 78:36-37).  By the time Jeremiah prophesied, the people were using the temple like a good luck charm to protect them while they continued to practice wickedness (see Jeremiah 7:4-11).  The phrase “their fear toward me is taught by the precept of men” means that “their fear” or reverence for God that the people professed in worship was only for an outward show; it didn’t come from the heart.  It came from “precepts” or teachings of men.  In other words they were following advice regarding worship from men rather than from the Lord. The people were simply going through the motions of worship.  Note: Worship for Israel had become routine instead of real.  Jesus quoted this verse from Isaiah’s condemnation of Israel’s hypocrisy when He spoke to the Pharisees, the religious leaders of His day (see Matthew 15:7-9; Mark 6:6-7).  The Pharisees had added numerous traditions to the Mosaic Law and in every generation wicked hearts come up with ways that seem to be religious but are actually far from God. We are all capable of hypocrisy.  We often slip into routine patterns when we worship and neglect to give God our love and devotion.  If we are to be the people of God, we must worship Him in sincerity and truth, because those are the ones who the Lord seeks to worship Him (see John 4:23-24).
2. (vs. 14).  Since the nation was giving God meaningless worship and were spiritually blind, God said “Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”  The Lord said that He would do “a marvellous work among this people even a marvellous work and a wonder.”  Many times “marvelous works and wonders” were performed by God to bring blessings and deliverance (see Psalms 17:7; 98:1-3; Zechariah 8:4-6).  However, there are other times when God’s “marvelous works and wonders” include judgment (see I Samuel 3:11-13; Habakkuk 1:5-11).  Since the Judeans had been hypocritical, they would marvel at the judgment God would bring upon them.  We must remember that whatever God does, it’s always meant to restore His people to a right relationship with Him.  God said that this would be His judgment: “wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”  The “wise” and “prudent” men were the political rulers, the prophets and the priests.  God’s judgment would be that their wisdom and understanding would be meaningless. 
B. A judgment on arrogance (Isaiah 29:15-16). 
1. (vs. 15).  Here the Lord continues to speak through Isaiah saying “Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us?”  The people of Judah were so spiritually depraved that they made a concerted effort to hide their thoughts and who they trusted for help from the Lord.  We see how arrogant they were as they asked the questions “Who seeth us? and who knoweth us?”  This is probably a reference to what they thought were secret attempts to get help from Egypt thinking that the Assyrians would not know it.  They even assumed that God didn’t know their plans to seek help from Egypt instead of from Him.  This is what Isaiah meant when he said that they “seek deep to hide their counsel from the Lord.”  Note:  Believe it or not, it is possible for sinful men to try to cover up their thoughts and actions in secrecy and deception for so long that they actually believe that they have hidden them from God.  Either they rule Him out, or they deceive themselves into thinking He doesn’t see.
2. (vs. 16).  Finally Isaiah says “Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?”  The attitude of the nation didn’t make sense to Isaiah.  To say that God does not know what someone is doing is turning the order of creation “upside down”or around.  The prophet said that this was like the potter and his clay.  Can the potter’s creation say to his creator “He made me not?”  Of course not!  Isaiah also asked does the “thing framed say of him that framed it, He had no understanding?”  Of course not!  This is like a created thing telling the one who created it that he didn’t have the know-how to create what he created (see Romans 9:20-21).  What incredible arrogance must be behind this kind of thinking and reversal of roles!

Conclusion.  Worship that is no more than just going through the motions will not only lose a sense of what is real; it will also lead to the point that God is not taken seriously.  Worship from the heart is what God wants.  When a person engages in ritual worship, his sense of heart relationship with God is soon lost.  People become more concerned with rules and routines.  A clear indication of ritual worship is that people have lost a sense of wonder and awe of God.  For sure, we look lost and confused to God when we engage in meaningless, heartless worship.            

Sing And Shout

                     
                                                              Sunday School Lesson                                           

Lesson: Isaiah 12:1-6                                                                                                 
Golden Text:   “And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted” (Isaiah 12:4).

 INTRODUCTION.  It goes without saying that believers are expected to praise God.  Many times the Bible calls on the followers of Jesus to sing and shout praises to Him.  But why?  Our lesson this week, tells us why believers should praise God.Of course the short answer is simple.We are to praise God because of the salvation He has provided.Isaiah lays it our very clearly.Individual believers, all people of God, and all the earth should be in continual praise to Him.In the history of Israel, though warned repeatedly by their prophets they forsook true worship and served other gods.Only after they had passed through the disciplines of defeat and dispersion did Isaiah portray them as singing and shouting for joy because the Lord had redeemed and transformed them.This is the scene we will view this week.  

II. PRAISE FOR GOD’S SALVATION (Isaiah 12:1-3)

A. The people’s thanksgiving (Isaiah 12:1-2).  Isaiah chapter 11 presents a prophetic picture of the glory of God’s future kingdom which will be set up when Christ returns in His glory.  His reign will bring perfect justice with blessings on the worthy and retribution on the wicked (see Isaiah 11:1-5).  It will be a time of peace and harmony for all of God’s creation (see Isaiah 11:6-9) and a cleansed remnant of Israel will be freed from all former oppressors and re-gathered to their homeland from the ends of the earth (see Isaiah 11:10-16).
1. (vs. 1).  Chapter 12 opens with Isaiah saying “And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.”  The phrase “And in that day” refers back to chapter 11 and to the reign of Christ that will last a thousand years on earth and continue into eternity. In that day or period of time, Israel will lift their voices to thank the Lord in praise.  In that day they will say “O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.”  The pronoun “I” indicates that all Israel will praise God as one person.  Israel’s history is full of God’s gracious blessings to them while they were habitually disobedient and didn’t heed the many prophetic warnings.  Israel continued down this path until God’s patience wore out.  His judgment fell on both the Northern and Southern kingdoms of Israel.  They were exiled from their homeland, and even though a remnant eventually returned, they would never again control their own destiny.  As a result, in the future reign of Christ, in their praise all Israel will say “though thou wast angry with me, thine anger is turned away and thou comfortedst me.”  Again this refers to the time of the reign of Christ when God’s anger will have been turned aside and He will provide comfort to Israel. 
2. (vs. 2).  Israel will continue to praise God saying “Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation.”  God alone is Israel’s “salvation” or deliverance.The “salvation” that Israel will thank and praise God for certainly includes spiritual deliverance (see Jeremiah 31:31-34) that comes with the forgiveness of sins and being reconciled with God.However, God’s salvation for Israel also includes deliverance from all their enemies and the peaceful resettlement in their own land (see Isaiah 52:7-10).  Since God is Israel’s salvation, they can confidently say as if they were one person “I will trust, and not be afraid.” God’s people will continue to say “for the Lord Jehovah is my strength and my song; he also is become my salvation.”  Notice that the name for God is repeated here.  The term “Lord Jehovah” is the English version of the Hebrew Yah Yahweh.  This is God’s covenant name and is repeated twice “Lord Lord” to place special emphasis on God’s name.  This last phrase “for the Lord Jehovah is my strength and my song; he also is become my salvation” was part of the song that Moses and the Israelites sang after God destroyed the Egyptians in the Red Sea (see Exodus 15:2).  It was Israel’s first song of praise for deliverance.Isn’t it fitting that it will also be part of Israel’s final song of praise?

B. The prophet’s observance (Isaiah 12:3).  Here Isaiah said “Therefore with joy shall ye draw water out of the wells of salvation.”  The prophet likened the continued blessings that salvation would bring to water being drawn from a well.  God’s people will be able to draw continuously from their salvation in Christ and the wells will never run dry.  Therefore they can always draw on God’s blessing with joy.  Note: Isaiah often spoke of being spiritual refreshment as water (see Isaiah 41:18: 44:3-4; 55:1).  Jesus did the same as He promised that He would provide an abundant supply of living water to those who believed in Him (see John 4:14; 7:37-38).  Also in Revelation, water symbolizes blessings of the redeemed in the New Jerusalem (see Revelation 7:16-17; 21:6; 22:17).     

III. PRAISE FOR GOD’S MIGHTY DEEDS BEFORE ALL NATIONS (Isaiah 12:4-6)
A.  The people’s declaration (Isaiah 12:4-5).
1. (vs. 4).  Isaiah went on to say “And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted.”  In this verse the phrase “And in that day” again refers to the “day” Israel will be delivered by Christ, and the nation will fulfill its God appointed destiny.  However, whereas in the first section of our text the people were praising God for their deliverance, in this section the Jews are broadcasting God’s mighty deeds to all the peoples of the earth.  The phrase “Praise the Lord” can also be translated “give thanks to the Lord.”  The phrase “call upon his name” means to proclaim God’s name.  However, this means more than just broadcasting God’s name, because the Hebrews used the term “name” to identify a person’s essential characteristics.  It actually refers to one’s reputation.  Note: Names often identified the characteristics associated with either the circumstances of a person’s birth or what the person would eventually become (see Genesis 3:20; 5:29; I Samuel 25:25; Matthew 1:21).  People also had their names changed when they experienced a change in the direction of their lives (see Genesis 17:5, 15; 32:28; John 1:42).  In the same sense, the “name” of the Lord refers to all that He is.  His name includes all of His attributes.  Yahweh or Jehovah, comes from the Hebrew word for “I am” and is almost always translated “Lord” in our English Bible.  This is God’s personal name that sets Him apart from all false gods (see Exodus 3:13-15).  Yahweh, or Jehovah, signifies God’s eternal, changeless, existence, and His faithfulness to all His covenant promises.  Isaiah goes on to prophesy that during the millennium the redeemed of Israel will encourage each other to “declare his doings among the people, make mention that his name is exalted.”  The word “people” here should probably be “peoples” to refer not only to the Jews but to all nations of the earth.  The words “make mention” means “to cause one to remember.”  In other words, the redeemed of Israel are called upon to spread the news of the Lord’s mighty acts to the ends of the earth, reminding mankind how glorious God’s reputation or name is.
2. (vs. 5).  The redeemed Jews will also encourage people to “Sing unto the Lord; for he hath done excellent things: this is known in all the earth.”  In the millennial reign of Christ the Jewish remnant cleansed by Jesus’ blood will call on the whole earth to “Sing unto the Lord.”  Note: In ancient Israel, music played an important part in worship and celebration.  Singing was an expression of love and thanks and it was a creative way to pass down oral traditions.  Even today, psalms and hymns can be ways to express relief, praise, and thanks when you have been through trouble.  The song that will be sang will proclaim that the Lord “hath done excellent things.”  Christians today have also been called to proclaim the excellent works of the Lord to all the earth (see Matthew 28:18-20; Acts 1:8).  The salvation that we enjoy is God’s message of grace to the whole world (see Matthew 5:14-16; I Peter 2:9-12).  Therefore, our conduct must be consistent with our verbal witness so that God may be glorified in all the earth.
B. The prophet’s encouragement (Isaiah 12:6).  In our final verse, Isaiah adds his own exhortation.  He says “Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.”  The prophet calls upon his fellow redeemed Hebrews to give a loud shout for joy because “great is the Holy One of Israel in the midst of thee.”  When Christ returns He will rule all nations and Jerusalem will be His dwelling place.  Even though He is holy, He will live among the people He has graciously redeemed (see Jeremiah 3:17; Zechariah 2:10).  Christ will personally live on earth and rule the earth He has cleansed.  The redeemed of all ages will assist Him in ruling for a thousand years (see Daniel 7:22; Matthew 19:28; Revelation 20:4-6).  However, we must remember that even now Christ is ruling spiritually in the lives of believers.  So, we like Israel’s future remnant, should praise Him and proclaim His name to the ends of the earth. 
                  
IV. Conclusion.  Do you respond to the Lord with joy, in song, praise, and trust?  If not, you should!  However, remember that your response should not only be based on what God did for you, but also on who He is.  He is a covenant-keeping God.  He is the Lord, the One who keeps “mercy for thousands, forgiving iniquity and transgression and sin” (see Exodus 34:7).  And it was this God, the only God, who died for you!                                                           

Holy,Holy,Holy

 
                                                        Sunday School Lesson

                                            

Lesson: Isaiah 6:1-8                                                                                                 
Golden Text:   “And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory” (Isaiah 6:3).

I.  INTRODUCTION.  This week’s lesson emphasizes the greatness, power and holiness of God through a vision the Lord gave to the prophet Isaiah.  What he experienced is referred to as a theophany, an appearance of God in a form that is visible to the human eye.  This vision was an overwhelming presentation of God’s holiness that left Isaiah feeling devastated by his own sinfulness.  This is a good reminder to us to spend much time in the Word of God learning about God so that we can gain a realistic view of Him for ourselves.

II.  HOLINESS IN A VISION OF GOD (Isaiah 6:1-4)

A. The temple and the seraphim (Isaiah 6:1-2 ). 
1. (vs. 1).  Isaiah begins by writing that “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.”  Isaiah was the biographer of the great king Uzziah (see II Chronicles 26:22).  He dated his vision “In the year that king Uzziah died” which was approximately between 740 and 739 B.C.  Note: King Uzziah, also called Azariah (see II Kings 14:21-22) was a godly king who enjoyed a long reign in Judah (see II Chronicles 26:1-3).  However, toward the end of his life he acted out of pride and took over the high priest’s duties by burning incense in the temple (II Chronicles 26:16-18).  In His anger, God struck Uzziah with leprosy and he was a leper until his death (see II Chronicles 25:20-21).  Isaiah goes on to say that in that same year “I saw also the Lord.”  According to Exodus 19:21 and 33:20, no man can see God and live.  The New Testament states that no man has seen God at any time (see John 1:18: I Timothy 6:13-16).  Is Isaiah contradicting these clear statements that no one has seen God?  No not at all.  It seems clear that what Isaiah actually saw was a visible manifestation of the Second Person of the Trinity---Yeshua, or Jesus, the Pre-incarnate (before He became flesh) Son of God.  Isaiah saw what others before him and after him had seen.  They saw a visible manifestation of God and according to John 12:36-41 he saw the Pre-incarnate Christ.  This is the only way Isaiah could’ve survived seeing the Lord.  Isaiah saw only what God wanted him to see and in a way that he could understand. In Isaiah’s vision the Lord was “sitting upon a throne, high and lifted up.”  This refers to God’s position of authority over His people.  Isaiah also saw the Lord’s “train” or the sweeping length of His robe, which speaks of royalty and majesty as it “filled the temple.”  We are not told if the vision was of the temple in Jerusalem or the heavenly temple.  It most likely was the heavenly temple. David spoke of it when he said “The Lord is in his holy temple, the Lord’s throne is in heaven (see Psalms 11:4).” 
2. (vs. 2).  Isaiah continued to say “Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.”  Hovering above the throne Isaiah saw “seraphims” or angelic beings.  We are not told how many there were but we are told that “each one had six wings; with twain (or two) he covered his face, and with twain he covered his feet, and with twain he did fly.”  Each seraphim had six wings, two covered their faces, two covered their feet and two were used for flying.  Covering these parts reveal their respect and humility as they worshipped the Lord on His throne.  Having wings indicated that the seraphims were ready to go without delay wherever the One sitting on the throne commanded.       B. The worship and the atmosphere (Isaiah 6:3-4).
1. (vs. 3).  This verse says “And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.”  Isaiah caught a glimpse of the seraphim in uninterrupted worship and praise as they chanted to each other “Holy, holy, holy, is the Lord of hosts.”  One of the outstanding facets of heaven will certainly be our ability to praise God without any of the distractions that hinder our worship here on earth.  The Hebrew word translated “holy” means “set apart for God’s use” and can be applied to things, places, and persons.  There is a moral aspect to holiness.  God is totally pure and righteous, not only in a way that is apart from evil, but also in a way that is totally and actively at war with evil (see Ephesians 6:11-18).  God’s holiness left an indelible impression upon Isaiah.  On twenty-nine occasions he referred to the Lord as “the Holy One of Israel.”  This title occurs only five other times in the Old Testament.  Note:   It is said that uttering the word “holy” twice in Hebrew indicated the idea of being “most holy.”  Therefore, a threefold utterance of “holy, holy, holy” increases the intensity to mean the highest of the highest.  Since human language is not capable of adequately describing the holiness of God, this is the best that can be offered.  It has been noted by some theologians that since each seraphim had three sets of wings and they say “holy” three times these may be Old Testament hints of the Trinity, a doctrine more fully developed in the New Testament.  But two extremes must be avoided here.  It is not proper to say, for example, that repeating “holy” three times proves the Trinity.  In other words, we should not assume that the Trinity is referred to whenever we see three of anything in Scripture.  It would also be improper to say that those things have no impact whatsoever on a discussion of the doctrine of the Trinity.  What we can do is see the threefold use of “holy” as one of the various pointers scattered throughout the Old Testament relating to the Trinity but not as conclusive proof of it.  The praise of the seraphim continued with the statement that “the whole earth is full of his glory.”  In other words, the fullness of all creation is God’s glory.  His glory includes creation and the way everything He has made fits together.  However, it goes even further than that.  God’s holiness is something that for the most part remains hidden, while His glory is something that is designed to be made known.
2. (vs. 4).  In response to the praise of the seraphims this verse says “And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.  No doubt the force of the praise spoken by the seraphim caused the temple to shake.  We must realize that God let this happen in such a way so that the structure was not harmed.  In addition to the temple shaking, “the house was filled with smoke.”  Some believe that the smoke was a manifestation of God’s presence as on other occasions in Israel’s history (see Exodus 19:18).  This may be true, but the smoke could have come from the burning incense on the altar (see vs. 6; Leviticus 16:13-11).  Another possibility is that the smoke was indicative of God’s wrath against Judah (see Psalms 18:8).  The verses immediately after our lesson text give an indication of God’s anger with Judah.
III.  HOLINESS AND AN AWARENESS OF SIN (Isaiah 6:5).  When Isaiah saw the Lord, he immediately looked at himself and said “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: for mine eyes have seen the King, the Lord of hosts..”   The word “woe” means deep sorrow, grief or affliction.  Realizing that he was not fit to be in God’s presence after witnessing His holiness, Isaiah was in deep sorrow and said “for I am undone.”  The Hebrew word for “undone” means “to perish.”  Isaiah thought he was going to die after seeing God’s glory.  He gave two reasons why he thought his death was imminent:
A. First, Isaiah said “because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.”  The overwhelming power and purity of God compelled Isaiah to see himself as he really was---a sinful, imperfect man.  Just as we see the dirt on a garment as we put it closer to the light, we can see the dirt of our lives the closer we are to God and His holiness.  Isaiah also acknowledged the sinfulness of his people. He expressed this by saying his lips were unclean and so were the lips of all the people among whom he lived.  Note: Remember the statement in James 3:6, “the tongue is a fire, a world of iniquity.”  We all can think of sinful things we have said.  Isaiah was not an ungodly man, but the more he understood of God’s holiness, the more he understood of his own sinfulness.  The prophet most likely mentioned his lips in particular because he had just heard praise from the lips of morally perfect beings, the seraphim.
B. The second reason Isaiah thought he would die was “for mine eyes have seen the King, the Lord of hosts.”   Isaiah had no doubt about what he saw and he equated this with imminent death because he knew that no person can look upon God and live (see Exodus 33:20).  However, as noted earlier, he didn’t actually see God the Father but God the Son.  Otherwise he would have died as he feared.  Here, he identified God as “the King, the Lord of hosts.”  The word “hosts” means armies.  Note: Isaiah’s realization of his own sinfulness came through comparison of his own holiness with the absolute holiness of God shown visibly by the pre-incarnate Christ.  Sometimes we get a distorted picture of ourselves because we compare ourselves with vile sinners and get the idea that when compared to them we are quite good.  However, comparing ourselves to sinners is not a very good standard of measurement.  God must remain our standard of comparison.
IV. HOLINESS AND CLEANSING (Isaiah 6:6-7)
A. Divine fire (Isaiah 6:6).  After Isaiah’s confession he said “Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar.”  Isaiah saw one of the seraphim (indicating that there was more than one) “having a live coal in his hand, which he had taken with the tongs from off the altar.”  Using a pair of tongs, the seraph removed a hot coal from the altar and held it in his hand as he flew towards Isaiah.  At this point we can see that Isaiah saw the seraphim as having bodies similar to those of humans, but with wings.  One may wonder if the seraph was burned when he took the hot coal in his hand.  Most likely he was not.  In our present state we cannot understand what happened anymore than we can understand how Christ’s resurrection body could pass through solid objects.  The important point was what the seraph did with the hot coal and what it symbolized in the next verse.
B. Divine cleansing (Isaiah 6:7).  Isaiah continued to say “And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.”  As the seraph touched Isaiah’s lips with the hot coal, he said “thine iniquity is taken away, and thy sin purged.”  This was not an account of Isaiah’s conversion because he believed in God before this incident.  What we see here is Isaiah’s cleansing and purification for greater service to God.  Isaiah was an unclean vessel.  At that moment the prophet knew his lips had been purified, his “iniquity taken away” and his “sin purged.”  The verb translated “purged” means “to atone for,” “to cover,” “to forgive.”  As mentioned earlier, the word “seraphim” means “burning ones.”  The act of one of them taking a burning coal off the altar and touching Isaiah with it was a meaningful, symbolic gesture meant to show the complete removal of Isaiah’s unworthiness by burning it all away.  Note: The hot coal taken from the altar of incense is emblematic of God’s purifying work and involves repentance which is painful.  Experience tells us that there is truth in this statement.  When any person, especially a believer comes face to face with the ugliness of his or her own sinfulness, there is emotional pain in facing the truth.  Genuine repentance is often accomplished by the flowing of tears as we face the stark realization of our failure before God.  We need to spend much time studying God in order to help us develop a realistic view of self.
V. HOLINESS AND SERVICE (Isaiah 6:8).  In our final verse, Isaiah writes “ Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.”  Once Isaiah had been cleansed, he heard the voice of the Lord Himself asking “Whom shall I send, and who will go for us?”  The wording indicates that God was speaking to others in His heavenly council.  The use of the word “us” is a reference to the Triune God: Father, Son and Holy Spirit.  The Father was speaking to the other two Persons of the Godhead asking who could be sent on Their behalf to carry out Their work.  Upon hearing this, Isaiah realized that he was now ready and willing to do whatever the Lord wanted him to do.  The prophet’s immediate response was “Here am I; send me.”  We need to see ourselves in the light of God’s holiness and then seek His cleansing.  Only then can we be ready to say, “Here am I; send me.”  Note: Isaiah responded before he knew what the commission or job was.  His blind response indicated complete readiness and trust in the One he would serve.  This is the type of response God desires from every one of His children.  The commission for Isaiah is recorded in Isaiah 6:9-10.  He would be a prophet sent to a rebellious hard-hearted people.  The work would not be easy.  Most would not listen to him or follow him even though he spoke for God and with His authority. 
                 
VI. Conclusion.  When Isaiah saw the Lord, he became more aware of God’s holiness.  Today we need to view God through the Bible to see Him in all His holiness.  This view of God could be overshadowed by our shortcomings, problems, and sin.  We must recognize our sinfulness, like Isaiah, and confess our sin.  When we do, God forgives us, and our iniquity is taken away.  It is only then that God can use us.  Are you ready to say, “Here am I; send me?”