Skip to main content

Isaiah 54:1-17

Singing with joy (Isaiah 54:1) - Our song comes from the Lord. Our joy comes from the Lord. From ourselves, there is sin. From the Lord, there is salvation. “Through the love of God our Saviour, all will be well ... All is well ... All must be well.” So much blessing is ours, because Jesus is crucified, risen and exalted.
On the Cross, Jesus was forsaken by God so that we might be forgiven by God. At the Cross, He was brought low so that we might be lifted up. From the Cross, Jesus calls out to us.
In love, He speaks to us. His love is the greatest love of all. His love is “everlasting love” (Isaiah 54:8).
This is where our song of joy comes from. It comes from His everlasting love.
In the Old Testament, we see the rainbow (Isaiah 54:9). It’s a reminder of God’s great love for us.
In the New Testament, we have bread and wine - God’s way of reminding us that He loves us so much that He gave his Son, Jesus, to die on the cross for us.
Through Jesus, we have “peace with God” (Isaiah 54:10), we are “taught by the Lord” (Isaiah 54:13), we will be given His victory over Satan - “No weapon formed against you will succeed” (Isaiah 54:17), we will be led on to His everlasting Kingdom - “poor Jerusalem” (Isaiah 54:11) will become “new Jerusalem” (Revelation 21:2).

Comments

Popular posts from this blog

A Critique of J D Bettis, "Is Karl Barth a Universalist?"

The question of universalism in Barth’s theology has been raised directly by J D Bettis in his article, “Is Karl Barth a Universalist?” (Scottish Journal of Theology, Vol. 20, No. 4, December 1967, pp. 423-436). This article requires to be carefully discussed not only for its significance as an interpretation of Barth’s thought but also because it presents a serious misrepresentation of Berkouwer’s criticism of Barth. Bettis writes, “Modern protestant theology has defined three basic answers to the question of the particularity of election: double predestination, Arminianism and universalism” (p. 423). By attempting to fit Berkouwer into “this structure of alternatives” (p. 423), he misrepresents completely Berkouwer’s criticism of Barth. According to Bettis, Brunner and Berkouwrer hold that “because Barth fails to accept either Brunner’s Arminianism or Berkouwer's double decree, he must be a universalist” (p. 426). There are two misrepresentations of Berkouwer here. (...

Berkouwer’s “Holy Scripture” and E J Young’s “Thy Word is Truth”

E J Young argues that one’s doctrine of Scripture is derived from either experience or Scripture, either natural man or supernatural God. Young does speak of the human character of Scripture. It does, however, seem that the supernatural-natural dichotomy underlies his doctrine of Scripture. He turns to the Bible “to discover what it has to say of itself” (p. 40). It is questionable, however, whether his view is not grounded in a notion which tends to set divine and human activity over against each other. Young rejects a mechanical theory (p. 65). It does, however, appear that his own view is really no more than a modification of this view. His interpretation of the working of the Spirit in the inspiration of Scripture is not directly identifiable with mechanical dictation (pp. 79-80). It does seem, however, that there is a tendency to move in that direction.  * Here are some statements from Young.  - “Without Him (God) there could have been no Bible. Without man th...

"Praise the Lord!" (Psalm 104:1).

We have come here to praise the Lord. Why do we praise the Lord? "Lord my God, You are very great." God is great in power. His power can impress us, but it will not save us until we are touched by a special power - the power of His love. God is great in holiness. His holiness (Isaiah 6:3) shows us our sin (Isaiah 6:5). It's His love that brings us salvation (Isaiah 6:7). When we see the greatness of His love, we can truly say, "Praise the Lord."