Podcasts about lord isaiah

Send us Fan Mail“For behold, I create new heavens and a new earth;And the former shall not be remembered or come to mind.But be glad and rejoice forever in what I create;For behold, I create Jerusalem as a rejoicing,And her people a joy.I will rejoice in Jerusalem,And joy in My people;The voice of weeping shall no longer be heard in her,Nor the voice of crying.“No more shall an infant from there live but a few days,Nor an old man who has not fulfilled his days;For the child shall die one hundred years old,But the sinner being one hundred years old shall be accursed.They shall build houses and inhabit them;They shall plant vineyards and eat their fruit.They shall not build and another inhabit;They shall not plant and another eat;For as the days of a tree, so shall be the days of My people,And My elect shall long enjoy the work of their hands.They shall not labor in vain,Nor bring forth children for trouble;For they shall be the descendants of the blessed of the Lord,And their offspring with them.“It shall come to passThat before they call, I will answer;And while they are still speaking, I will hear.The wolf and the lamb shall feed together,The lion shall eat straw like the ox,And dust shall be the serpent's food.They shall not hurt nor destroy in all My holy mountain,”Says the Lord” (Isaiah 65:17-25).Freshly written and sent out immediately "morning by morning" from the morning prayer time of Tommy Hays each day.God bless you and you have a great day!—Tommy Hays | Messiah Ministrieshttp://messiah-ministries.org

Title: Staying healthy in the LordSpeaker: Dave HawkswoodDate: 18th March 2026Location: Bendigo, Australia Summary: "Godliness is profitable for all things, having promise of the life that now is and of that which is to come." That single verse from 1 Timothy frames a very practical question: what does it actually take to stay spiritually healthy? This episode draws a direct line between physical health and spiritual health. The same way a body loses muscle without consistent effort, faith can quietly weaken when left unattended. Through research into what happens when we stop building physical strength, the parallels to spiritual life become clear. We are either growing or shrinking, and without intentional effort, our default is decline. Drawing from Ephesians 3, Isaiah 40, Hebrews 12, and Proverbs 4, this episode covers what it means to be strengthened through God's Spirit, how to lay aside the weights that slow us down, and how to build the habits and discernment that carry us through for the long run. The goal is not just surviving spiritually, but walking strongly in the ways of the Lord right up to the day he returns. Key Points: Spiritual strength does not maintain itself. Without intentional effort, prayer, and time in God's Word, faith quietly weakens over time, just as a body loses muscle when it goes untrained. Waiting on the Lord (Isaiah 40:31) is active, not passive. It means keeping hope and expectation alive, and through that, God renews your strength. Laying aside sin and unnecessary burdens (Hebrews 12:1) is not about perfection. It is about removing what holds you back so you can run your race with endurance. Reference Scriptures: 1 Timothy 4:6-8 Ephesians 3:14-19 Isaiah 40:28-31 Hebrews 12:1-2 Hebrews 5:12-14 Proverbs 4:20-23 Listen to the entire Podcast Revival library by visiting https://podcastrevival.com The Revival Fellowship is a Bible-directed, Spirit-filled Church and we welcome visitors to our meetings at any of our locations worldwide. To find your nearest venue visit https://therevivalfellowship.com © 2026 The Revival Fellowship. All Rights Reserved.See omnystudio.com/listener for privacy information.

7 takeaways from this study Guard your heart more than your rituals. Regularly ask: “Am I trembling at God's word, or just going through motions?” (Isaiah 1:11–17; 66:2). Let your practices flow from repentance, justice, and mercy. Treat approach to God as a privilege, not a right. The Levitical pattern of טָהוֹר (tahor, clean) vs. טָמֵא (tame, unclean) reminds you to examine what in your life is “fit” or “unfit” to bring into God's presence — habits, media, speech, relationships. Live as light, not as a mirror of the culture. Israel was called to be a “light to the nations,” not a copy of them (Isaiah 42:6; 49:6). In daily decisions — ethics at work, how you handle conflict, how you speak online — ask, “Am I leading or just blending in?” Hold religious symbols and traditions loosely, but God's character tightly. Isaiah and the idol passages (e.g., Isaiah 44) warn against turning aids into objects of trust. Use traditions, liturgy, and symbols as tools to focus on God, not as things with power in themselves. Expect God to work suddenly after long seasons. Zion's “birth before labor” (Isaiah 66:7–9) teaches that God can move in a moment after years of apparent delay. Stay faithful in “ordinary time” — prayer, Scripture, obedience — so you are ready when He acts quickly. See yourself as part of a priestly calling. If God can take some from the nations as “priests and Levites” (Isaiah 66:21), then every believer has a bridge‑building role. Practically, that means: carry others' burdens, pray for them, and help them “draw near” to God through your words and presence. Read judgment passages as invitations, not just threats. The flood, destruction of Sodom and Gomorrah, and Isaiah's warnings all include advance mercy. When you encounter hard texts or hard providences, respond with, “What is God inviting me to change or trust right now?” rather than only fear or speculation. The central claim of Isaiah is simple. God seeks a people whose worship arises from a humble and obedient heart. He restores such a people through His chosen Servant. He then gathers peoples from all nations into one worshiping family in Zion. The language of holiness Leviticus 12 addresses childbirth and resulting ritual impurity. Leviticus 13 addresses the condition often translated as “leprosy,” but much broader in scope. The text uses a cluster of holiness terms. From the root ק־ד־שׁ q-d-sh (to set apart) comes the word קֹדֶשׁ qōdesh (“holy”; set apart). It stands opposite the concept חֹל khol (common; profane). Between these poles stand two further categories. טָהוֹר ṭāhôr (clean; fit to approach God). And טָמֵא ṭāmēʾ (unclean; unfit to approach God). Leviticus teaches a movement from “far” to “near.” The noun קָרְבָּן qorbān (offering; literally “that which draws near”) comes from the root ק־ר־ב q-r-v (to approach). Offerings teach how an unclean or distant person may draw near to the presence of God. This Heaven-directed ritual framework (Exodus 25:9, 40; 26:30; Numbers 8:4; Acts 7:44; Hebrews 8:5) becomes a living parable. It shows how God takes a people from טָמֵא ṭāmēʾ and חֹל ḥol and moves them toward טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. Isaiah will later apply this pattern to Israel's spiritual condition. The book of Isaiah presents a consistent call for God’s people to embrace genuine worship that flows from humble, obedient hearts rather than empty religious observance. From beginning to end, Isaiah contrasts true devotion with outward ritual that lacks faithfulness. Israel’s failure to fulfill her calling is ultimately answered through the Servant of the LORD, whom Messianic believers recognize as Yeshua the Messiah. Through His work, God brings restoration, redemption, and covenant renewal to His people. A central theme throughout Isaiah is the restoration of Zion. Though nations rise and fall and mighty empires appear powerful for a season, they are temporary in comparison to God’s eternal purposes. Isaiah foresees a time when God will redeem Zion with astonishing power and timing. In Isaiah 66, the imagery of a child being born before labor pains symbolizes a sudden and unexpected act of divine redemption. Yet Scripture also teaches that birth pangs often accompany God’s redemptive work, establishing a pattern in which suffering and restoration are closely linked. The remarkable image of “birth before labor” emphasizes the surprising nature of God’s intervention. His promises are fulfilled according to His timetable, often in ways that surpass human expectations. This theme echoes Yeshua’s teaching that His coming will be like a thief in the night, catching many by surprise. Ultimately, Isaiah’s vision extends beyond Israel alone. God’s purpose is to gather people from every nation, tribe, and language into a worldwide community of worshipers who honor the God of Israel through His Messiah. In the end, Zion’s restoration becomes a blessing to all nations as God’s kingdom is established and His glory fills the earth. Isaiah as an arc Some interpreters describe Isaiah as a χίασμα chíasma (chiasm). This common biblical literary structure mirrors themes between the beginning and end of a passage. Isaiah 1 and Isaiah 66 reflect each other. Isaiah 1 opens with a rebuke of corrupt worship. God rejects sacrifices offered by a people whose hearts remain far from Him: “What are your multiplied sacrifices to Me?” says the LORD. “I have had enough of burnt offerings of rams…” Isaiah 1:11 NASB95 He continues: “Bring your worthless offerings no longer, incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly.” Isaiah 1:13 NASB95 Yet the text does not condemn sacrifices as such. It condemns the moral condition behind them. Thus, we see right afterward the beginning of Heaven’s prescription: “Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow.” Isaiah 1:16–17 NASB95 The problem lies not in קָרְבָּנוֹת qorbanot (offerings), but in the לֵבָב lēvāv (heart: mind and emotions) of the people. The sacrifices prescribed in Torah were holy. The problem is that worshipers were simultaneously practicing injustice. Isaiah 66 returns to this issue. It contrasts corrupt religion with humble, trembling reverence. God declares: “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.” Isaiah 66:2 NASB95 The book thus starts and ends with the same concern. God weighs the inner posture of worshipers. Ritual without repentance remains unclean. The Servant of the LORD and Israel's failure Between Isaiah 1 and 66 stands the figure עֶבֶד יְהוָה ʿeved YHWH (servant of the LORD). The servant songs (especially Isaiah 42, 49, 50, and 52:13–53:12) show how God will restore true worship, purify His people, and ultimately gather the nations to Himself through the work of the Servant of the Lord. At times, the servant appears to be Israel itself (Isaiah 41:8–9; 49:3). Yet Israel is also the problem. She has not fulfilled her calling as a holy nation and a light to the nations. “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.” Isaiah 42:1 NASB95 Here the Servant brings מִשְׁפָּט mishpāṭ (justice) to the nations. This language exceeds what Israel, in its disobedience, has done. The Servant realizes Israel's ideal calling. Isaiah 49:6 deepens this role: “I will also make You a light of the nations so that My salvation may reach to the end of the earth.” NASB95 The phrase אוֹר גּוֹיִם ʾōr goyim (light of the nations) recalls Israel's vocation in Exodus 19:6 and is later echoed in Matthew 5:14–16 and Acts 13:47. The servant becomes the concentrated expression of Israel's mission. Isaiah 53 then marks a turning point. The Eved Adonai is connected to Israel but it no Israel, as the Prophet Isaiah's entire ministry rebukes how the people of Israel are failing to serve God properly. The servant bears Israel's iniquities. He takes on the very sicknesses and uncleanness that have filled the preceding chapters. The Eved Adonai is not and was not synonymous with the Jewish people. “But He was pierced through for our transgressions, He was crushed for our iniquities….” Isaiah 53:5 NASB95 “…the LORD has caused the iniquity of us all to fall on Him.” Isaiah 53:6 NASB95 Here the Servant functions as an ultimate קָרְבָּן qorbān (Romans 6:10; Hebrews 7:27; 9:12; 10:10; 1Peter 3:18). He embodies the movement from far to near. He carries the uncleanness of the people and opens the way for restoration. Seeing, hearing and the ‘fear of the LORD’ Isaiah links uncleanness with spiritual blindness and deafness (Isaiah 6:10; 11:3; 32:3; 37:17; 64:4). The prophet sees the LORD and cries: “Woe is me, for I am ruined! Because I am a man of unclean lips.” Isaiah 6:5 NASB95 He lives among a people with טְמֵא שְׂפָתַיִם ṭemēʾ sefatayim (unclean lips). God then cleanses Isaiah's lips with a coal from the altar. This scene parallels Leviticus. What is טָמֵא ṭāmēʾ becomes טָהוֹר ṭāhôr by God's initiative. The prophet may then speak. Isaiah frequently plays with the verb רָאָה rāʾāh (to see). In Leviticus 13, the priest “looks” again and again at the suspect skin condition. The text uses rāʾāh to mark careful discernment. The priest must distinguish between tahor and ṭāmēʾ. Isaiah extends this idea to the heart. Does Israel live as if God “sees” all (Isaiah 29:15; Psalm 14:1; Ezekiel 8:12; 9:9)? Later rabbinic tradition notices a verbal pun between יִרְאָה yirʾāh (fear; reverence) and יִרְאֶה yirʾeh (he sees). The יִרְאַת יְהוָה yirʾat YHWH (fear of the LORD) arises when one knows that God truly sees everything we’re doing. Yeshua alludes repeatedly to Isaiah's diagnosis. In Matthew 13:13–15, He cites Isaiah 6 to explain why He speaks in parables. The people think they see and hear, yet they neither perceive nor repent. In John 9:39–41, He challenges leaders who claim to see but remain blind. The same spiritual uncleanness persists. Corrupt worship and empty religion Isaiah condemns worship that has divorced ritual from righteousness. In Isaiah 1:13–14, God says He hates the people's festivals and new moons. Many have taken this as a repudiation of Torah itself. Yet at the end of the book, the same prophet writes: “‘And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,' says the LORD.” Isaiah 66:23 NASB95 The same festivals now mark universal, purified worship. The problem, then, never lay in Shabbat (Sabbath) or the festivals, nor in sacrifices. The problem lay in those who practiced them without justice, mercy and humility. Earlier in the chapter, the prophet sharpens the rebuke. Proper sacrifices become abominable acts when offered from a corrupt heart: “But he who kills an ox is like one who slays a man; He who sacrifices a lamb is like the one who breaks a dog's neck; He who offers a grain offering is like one who offers swine's blood; He who burns incense is like the one who blesses an idol. As they have chosen their own ways, And their soul delights in their abominations, So I will choose their punishments And will bring on them what they dread. Because I called, but no one answered; I spoke, but they did not listen. And they did evil in My sight And chose that in which I did not delight.”” Isaiah 66:3-4 NASB95 The qobanot remain the same. Yet their spiritual value reverses. Worshipers treat God like a vending machine. They treat offerings like tokens to manipulate blessing. In Levitical terms, they bring a קָרְבָּן qorbān while their לֵבָב lēvāv remains far away. Their approach becomes טָמֵא ṭāmēʾ. Israel's call as light to the nations Isaiah repeatedly returns to Israel's mission among the nations. God did not set Israel apart merely to be different. He appointed Israel as a “kingdom of priests and a holy nation” (Exodus 19:6 NASB95). The priestly role stands at the center. Priests draw near to God and help others draw near as well. Israel, then, should serve as a corporate priesthood for the nations: “I will appoint You as a covenant to the people, as a light to the nations.” Isaiah 42:6 NASB95 In Isaiah 49:6, this light extends “to the end of the earth.” The servant manifests the ideal vocation of Israel: He embodies what a faithful Israel would look like. He restores justice. He brings revelation. He draws people from the nations into the worship of the true God. Yeshua (Jesus) adopts this Servant of the LORD language: “I am the Light of the world.” John 8:12 NASB95 He then says to His disciples: “You are the light of the world.” Matthew 5:14 NASB95 The pattern flows from master to disciples. The Servant as ultimate Israel enables a remnant to share His role. They become אוֹר עוֹלָם ʾōr ʿolam in Him, a light to the world. The nations, vanity and the rise and fall of Empires Isaiah places Israel's story against the backdrop of world empires. Assyria, Babylon, and others rise and fall under God's hand. The nations and their glory are transient. Isaiah 40:6–8 compares humanity to grass that withers, and later in the same chapter makes a similar analogy to empires: “Behold, the nations are like a drop from a bucket…” Isaiah 40:15 NASB95 The word הֶבֶל hevel (vanity; vapor) captures this theme, as in Ecclesiastes. By contrast, God's word stands forever (Isaiah 40:8). Therefore, it is folly for Israel to trade covenant identity for the approval of passing empires. When Israel follows the nations instead of leading them, it loses its priestly calling. Israel was called to be a light to the nations and a leader among the peoples of the earth, demonstrating God’s wisdom and righteousness. Yet too often, the nation followed the ways of the surrounding cultures instead of leading them toward the God of Abraham, Isaac, and Jacob. As a result, the Lord raised up foreign powers as instruments of discipline, using them to correct His people and call them back to covenant faithfulness. Idolatry expresses this exchange at its most obvious. Isaiah 44 mocks craftsmen who shape idols and then bow to their own work. He mocks idols fashioned by human hands from the very same wood used to build fires and bake bread. The second commandment forbids such images (Exodus 20:4–5). Israel must not reduce God to the likeness of created things. To do so reverses the proper order and empties worship of truth. These false gods cannot save, speak, or act; they are burdens rather than deliverers. The false gods are made in the image of their creators, while we are made in the image of God Almighty. To worship our own creation is a desecration of God's image in us.  Zion: Birth, restoration and surprise Isaiah 66 introduces a striking image of Zion's rebirth. The prophet asks: “Can a land be born in one day? Can a nation be brought forth all at once?” Isaiah 66:8 NASB95 The text amazingly describes a birth that precedes labor pains: “Before she travailed, she brought forth; before her pain came, she gave birth to a boy.” Isaiah 66:7 NASB95 This reversal of normal sequence has drawn commentary across centuries. Many Jewish interpreters see here the sudden redemption of Jerusalem and the rapid return of exiles. Others see a future, climactic restoration. Still others recognize multiple layers — a near-term fulfillment after the Babylonian exile and a further, eschatological horizon. The unifying theme remains clear. Zion is ultimately a work of God. צִיּוֹן Tziyyon does not arise merely from human strategy or political will. God brings it to birth. He asks: “‘Shall I bring to the point of birth and not give delivery?' says the LORD.” Isaiah 66:9 NASB95 Zion's restoration thus follows the same pattern as individual cleansing. God moves what is טָמֵא ṭāmēʾ (unfit to approach the Presence) toward טָהוֹר ṭāhôr (fit to approach). He takes a profaned city and reconstitutes it as קֹדֶשׁ qōdesh. Zion and the nations: From judgment to pilgrimage Earlier in Isaiah, Zion stands under judgment. The city has become corrupt. The temple has turned into a place of empty ceremony. Yet the end of Isaiah presents a transformed picture. Nations now stream to Zion, not to conquer, but to worship. Isaiah 66:19–21 describes a mission outward and a gathering inward. Survivors go “to the distant coastlands” to “declare My glory among the nations” (NASB95). These nations then bring Israel's exiles back “as a grain offering to the LORD” (NASB95). Then comes the shocker of the restoration: “I will also take some of them for priests and for Levites,” says the LORD. Isaiah 66:21 NASB95 Here, cleansed Gentiles are made fit for priestly service. Those once טָמֵא ṭāmēʾ and חֹל khol become טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. God Himself reassigns their status. This anticipates later language where non‑Israelites become “fellow citizens” and members of God's household (Ephesians 2:11–22 NASB95). Isaiah thus anticipates a priesthood enlarged beyond ethnic Levi. Yet it preserves the priestly pattern. God draws people from afar and gives them access to His presence. Birth pangs, judgment and the Day of the LORD The imagery of birth and labor pains widens into the theme of the “day of the LORD.” Prophets like Joel and Zechariah describe cosmic signs. The sun darkens. The moon turns to blood. Nations gather for judgment. Yeshua engages this imagery in Matthew 24. He lists wars, famines, and earthquakes, then says: “But all these things are merely the beginning of birth pangs.” Matthew 24:8 NASB95 The Greek phrase ὠδίνων ōdinōn (birth pains) parallels the Hebrew חֲבָלִים ḥăvālim. These events signal a coming climax, but they do not yet constitute its fullness. Yeshua also stresses suddenness. He compares the coming of the Son of Man to the days of Noah and Lot (Luke 17:26–30). People ate, drank, married, and conducted business. Judgment then arrived swiftly. Those outside God's refuge “did not understand until the flood came and took them all away” (Matthew 24:39 NASB95). The pattern remains consistent. God often gives extended warnings. Yet when the decisive moment arrives, it still surprises the unprepared. The image of “a thief in the night” (1Thessalonians 5:2 NASB95) fits here. The redemption arrives with both long buildup and sudden impact. In this frame, the birth of Zion before labor pains underscores divine initiative and surprise. New creation, New Jerusalem and lasting transformation From a Messianic Jewish perspective, the relationship between Isaiah 66:7–9, Yeshua's teaching on the “birth pains” (ὠδίν, ōdin) in Matthew 24:8 and Mark 13:8 preceding the coming of the Son of Man, and the rabbinic concept of the “birth pangs of the Messiah” (חבלי משיח, ḥevlei Mashiaḥ) reflects complementary dimensions of the same redemptive process. In the flood narrative, Noah and his family are the minority who remain after divine judgment is executed on a corrupt world. Noah preached to the people for 120 years until God shut the doors of the ark and even after the doors were shut, God waited an additional 7 days before the waters started coming down. While the “taking away” occurs through the floodwaters that remove the majority of humanity, Noah is preserved through the ark and emerges onto a renewed earth. In that sense, the decisive removal is experienced by those who are judged, while Noah's family is “left” to inherit a cleansed world and participate in a new beginning of human history under God's covenant. A similar pattern appears in the account of Lot. Lot and his immediate family are removed from Sodom prior to its destruction, while the cities themselves are “taken away” through fire and brimstone as an act of judgment. Lot tried to warn his in-laws to come with him to safety and they laughed him off. Although Lot and his family are physically led out by the angels, the narrative emphasizes that what remains after judgment is not the old order but a radically transformed landscape. In both accounts, the contrast is between those preserved through judgment and those removed by it, highlighting a consistent biblical theme of separation between the righteous and the judged as God brings about renewal. These are both harbingers of the new heavens and the new earth. Isaiah 65–66 extends this pattern to a cosmic level. God promises “new heavens and a new earth” (Isaiah 65:17; 66:22 NASB95). The old order passes. The new emerges. Revelation 21–22 echoes this vision with the image of the New Jerusalem descending from heaven. In both Isaiah and Revelation, Jerusalem is both a place and a people. It has geographic coordinates, yet it also symbolizes the gathered people of God. The city's restored holiness corresponds to the purified hearts of its inhabitants. The Servant's work and the Spirit's presence make this possible. The Greek term παλιγγενεσία palingenesía (regeneration; Matthew 19:28; Titus 3:5) captures the idea. God does not merely repair. He recreates. He brings about a new beginning that includes both individuals and creation. The role of the Spirit and the ongoing mission The Spirit is Heaven’s continuing presence on Earth. In John 14–16, Yeshua calls the Spirit ὁ παράκλητος ho paráklētos (the Helper; Comforter; Advocate). This term parallels Hebrew נָחַם nāḥam (to comfort), from which מְנַחֵם Menachem (comforter) derives — a name that came to be associated with the Messiah. The Spirit applies the Servant's work to individuals and communities. Romans 8 presents the Spirit as the power who leads believers, intercedes for them, and conforms them to the image of the Son. The same Spirit who inspired Isaiah's vision now drives the mission that Isaiah foretold. He sends emissaries to the nations. He gathers a people who tremble at God's word. Heaven’s search for the humble and contrite In our journey through Scripture we see a coherent message. Leviticus introduces the language of holiness, cleanness, uncleanness, and approach. Isaiah applies that language to the spiritual condition of Israel and the nations. The prophet exposes corrupt worship and empty religion. He then presents the Servant of the LORD as God's answer to Israel's failure. Through the Servant's suffering and vindication, God restores Zion and opens priestly access to the nations. He transforms people from טָמֵא ṭāmēʾ (unfit to approah) to טָהוֹר ṭāhôr (fit), from חֹל khol (profane) to קֹדֶשׁ qōdesh (set apart). He brings forth in a day this new nation of priests for the world. He surprises the world with a redemption that arrives like a birth before labor and like a thief in the night. At the heart of it all lies God's search for a humble and contrite people who tremble at His word (Isaiah 66:2). Their worship, purified by the Servant's work and empowered by the Spirit, fulfills the ancient vision. Zion becomes a light to the nations. And from new moon to new moon and from Sabbath to Sabbath, “all mankind will come to bow down” before the LORD (Isaiah 66:23 NASB95). The post Can a nation be born in a day? Exploring Zion's sudden birth in Scripture (Isaiah 66; Leviticus 12) appeared first on Hallel Fellowship.

Sermon Series: IsaiahSpeaker: Elder Seth Sherwood __________     Description: Isaiah 45 reveals God's power over time, nature, and circumstance, seen particularly in his calling of Cyrus, a pagan king, to participate in his redemptive purposes for Israel.   ________    Main Idea: God is sovereign and does all things for the sake of His elect.    ________       I.  God is sovereign:         i. Over kings and kingdoms (vs 1-6).         ii. Over the earth (vs 7-8).         iii. Over people (vs 9-11).         iv. Over the entire created order (vs 11-12).        v. Over the future (vs 13).       II.  God's Plan Unfolding in History      III.  Application:         i. Fulfill your God-given destiny.          ii. Rest contentedly in the hands of the God who has shaped you to suit his purposes.   

Waiting On the Lord • Isaiah 40:17-31 Dr. Will Spivey, NextGen Pastor   Prayer Requests: https://fbco.wufoo.com/forms/m1a1pr9e0v0l9b9/ Subscribe to our Email Messenger (Weekly Newsletter): www.fbcopelika.com/messenger Guest Registration: https://fbcopelika.com/guest-registration/ Online Giving: https://www.fbcopelika.com/give  Serve: https://fbcopelika.com/serve/ Sermon Archives: https://www.youtube.com/ OR fbcomedia.com.

God calls us in His word to delight in Him and to seek Him alone. Isaiah reminds us of the danger of false, performative religion. We are always to choose God over our own desires and instead be “Delighting in the Lord” (Isaiah 58:1-14).

Like Assyria, Babylon's pride would lead to its demise.  But we must admit, the seed of pride is in all our hearts.

What heritage does the Lord have planned for His children? Find out with Nathan Jones and Vic Batista on the podcast, The Truth Will Set You Free!

You are surrounded. The threat is real. Every solution you can think of falls short. And the people who should be helping are telling you to give up.Hezekiah faced this exact moment. The most powerful empire in the ancient world had already conquered every city around him. Their king sent letters mocking God, taunting Jerusalem, listing every nation that had tried to resist and failed. The evidence said deliverance was impossible. And Hezekiah's response was not to strategize or fight. He put on sackcloth, walked into the temple, and spread the letter out before God.Isaiah takes us through chapters 37 through 45, from the darkest siege to the brightest promises. God delivers his people from Assyria in a single night, destroys an army of 185,000, and then speaks words of comfort that still echo today. "Do not fear, for I have redeemed you. I have summoned you by name. You are mine." Sometimes deliverance comes in a moment. Sometimes it comes as a delay. But it always comes from the same place: the God who made heaven and earth and who invites us to bring our impossible situations to him, honestly, humbly, without pretending we have it figured out.In Mark 9, a father brings his son to Jesus and says the most honest prayer in scripture: "I believe. Help me overcome my unbelief." Jesus does not turn him away. He steps in, speaks a word, and lifts the boy to his feet. Deliverance does not require perfect faith. It requires showing up.Scripture References:Isaiah 36:1-20 (Assyria's siege and psychological warfare against Jerusalem)Isaiah 37:1-7 (Hezekiah tears his clothes, puts on sackcloth, and sends word to Isaiah)Isaiah 37:14-21 (Hezekiah spreads the letter before God and prays)Isaiah 37:33-38 (God's promise: Assyria will not enter the city; 185,000 destroyed overnight)Isaiah 40:1-5 (Comfort, comfort my people; prepare the way of the Lord)Isaiah 41:10-15 (Do not fear, I am with you; I will strengthen you)Isaiah 43:1-2 (I have redeemed you, summoned you by name; through the waters I will be with you)Isaiah 43:18-22 (Forget the former things; I am doing a new thing)Isaiah 44:1-4 (I will pour water on the thirsty and streams on the dry ground)Mark 9:17-27 (The boy with an impure spirit; "I believe, help my unbelief")

Today's readings.. (Leviticus 21), (Psalm 120-124), (Luke 4)Psalm 121 today begins with a question – and sometimes this is not recognised.   The Psalmist is lifting up his eyes to the hills and asking, “from where does my help come?”   Does it come from the hills, the high places?     The pagan people around and all too often the Jewish people were attracted to do the same, they looked to high places where they felt they would be nearer where their God's dwelt.  When travelling in India one frequently sees hill tops crowned with Hindu temples.The 2nd verse answers the question, stating, “My help comes from the LORD who made heaven and earth.”  That is just as true today!  But what sort of help can seekers expect?  Well this Psalm is the second of 5 short Psalms to be read today which are called ‘A SONG OF ASCENTS'      Among the Jews these, and the ten Psalms which follow, are generally understood to be the songs that were sung as they went up to Jerusalem to worship in the Temple.  In some cases they would be coming from distant lands – remember the man from Ethiopia that Philip was sent by the Spirit to meet?  “he had come to Jerusalem to worship and was returning” [Acts 8 v.27]. Recall Isaiah's vision!  “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains … and many people shall come and say, let us go up to the mountain of the LORD” [Isaiah 2 v.2,3] So what did the pilgrims going up to Jerusalem sing about?  Do these Psalms foreshadow our going up to Jerusalem in the future?  The first one (120) is, “In my distress I cried to the LORD and he answered me.  Deliver me O LORD, from lying lips, from a deceitful tongue” [v.1,2]   This illustrates the kind of help that was sought – and given – to genuine worshippers of God like David. It also shows the frame of mind of those who do not know God that those going up to Jerusalem leave behind!       Psalm 121 ends, “The LORD will keep your going out and your coming in from this time forth and for evermore.” The Lord watches over all the ways in which we travel, if we firmly believe our help comes from the Lord.  The verse will find its complete fulfilment when Jesus returns and the kingdom is established – and what a wonderful atmosphere then as we “go up to the mountain of the LORD.”.

We move into the next section of Isaiah with 12 oracles of judgment on the surrounding nations. In this talk Chris, explores these oracles specifically looking at Isaiah chapters 13 & 14. The new testament interprets the Day of the Lord as Jesus second coming, and in order for us to not receive this same judgement, we are to put our trust in him, the one who received this punishment on himself, on the cross. Throughout the book of Isaiah the recurring question keeps appearing over and over again – whom shall you trust? We want our church to be rooted, established, and built on Jesus, maturing in him and so as we explore this brilliant old testament book, our prayer is that we, more and more, place our trust in him above anything else this life has to offer. If you would like to know more about us, you can visit our website at HopeChurchGuildford.com and contact us via email at Hello@HopeChurchGuildford.com Or why not subscribe and check out our Social Media pages: Facebook - facebook.com/HopeChurchGFD Instagram - instagram.com/hopechurchguildford

From Sunday 8 February 2026 Dr. Russell Fuller has a message titled “Jesus, the Servant of the Lord" Isaiah 42:1-13fbcmw.org

Associate Priest Ginny Seibel preaches on the gift of knowing God and being known by God. 

Worship - December 7, 2025 “Let us walk in the light of the Lord” - Isaiah 2:1-5Associate Pastor Eric Beckman

Join Peter Hockley from Oxford Bible Church as he explores the theme of overcoming weariness through faith in God. Drawing from Isaiah 40, he delves into how believers can find renewed strength and hope amidst life's challenges. Discover the power of praise and the importance of trusting in God's promises to transform a weary soul. The CAUSES of a Weary Soul: (1) WICKEDNESS (Psalm 38:4-6), (2) the WORLD, and (3) WORK. The CURE for a weary soul is the strength of the Lord (Isaiah 40:29-31, John 16:33). The immediate CURE for a weary soul is PRAISE (Psalm 34:1-6, 100:4, Matthew 6:9, Isaiah 61:3, Philippians 3:1, 4:4). We can PRAISE because: (1) GOD IS WITH US (Isaiah 41:10, 43:2), and (2) GOD IS WORKING (John 5:17), and (3) GOD WILL WIN.

Join Peter Hockley from Oxford Bible Church as he explores the theme of overcoming weariness through faith in God. Drawing from Isaiah 40, he delves into how believers can find renewed strength and hope amidst life's challenges. Discover the power of praise and the importance of trusting in God's promises to transform a weary soul. The CAUSES of a Weary Soul: (1) WICKEDNESS (Psalm 38:4-6), (2) the WORLD, and (3) WORK. The CURE for a weary soul is the strength of the Lord (Isaiah 40:29-31, John 16:33). The immediate CURE for a weary soul is PRAISE (Psalm 34:1-6, 100:4, Matthew 6:9, Isaiah 61:3, Philippians 3:1, 4:4). We can PRAISE because: (1) GOD IS WITH US (Isaiah 41:10, 43:2), and (2) GOD IS WORKING (John 5:17), and (3) GOD WILL WIN.

Wait on the LORD (Isaiah 40:28-31) Pastor Ron Laney, Pleasant Grove Church, Carthage, MS. www.PleasantGrove.info Click Here:  Pastor Ron's Message Notes - Wait on the LORD

For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed,” says the Lord —Isaiah 54:10a, ESV

For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed,” says the Lord —Isaiah 54:10a, ESV

All Age Worship Isaiah 52:13 - 53:12

Isaiah expresses the plea of the people of God as they see danger beyond their ability to handle. Their only hope is to wait upon the Lord. The Lord answers their prayer and shows His power and authority.

Isaiah warns us about the dangers of such stubbornness and highlights the great blessing of seeking the One who “waits to be gracious to you.”

Send us a textIn this episode Brian reviews previous prophecies about the Civil War/Revolution that we have been in as a nation and their application to today.  In the middle of the podcast Brian hears 3 slight knocks at the door of the office.  Upon stopping the podcast no one was at the door.  Brian then shares on the significance of those knocks based on Revelation 3:20 and Daniel 10 (Gabriel) and our response as priests and kings to the Lord (Isaiah 30:9-31, Ezekiel 44:15-23, Hebrews 5:6, 6:5).  

Psalm 113:1-9, Isaiah 65:17-66:24, Ephesians 5:8-33. It is also possible to ‘displease' the Lord (Isaiah 66:4c) The apostle Paul wrote, ‘Find out what *pleases the Lord*' (Ephesians 5:10), or as *The Message* translation puts it, ‘Figure out what will please Christ, and then do it

Psalm 113:2-3, Isaiah 65:17-19, 66:2, Ephesians 5:8-33. It is also possible to ‘displease' the Lord (Isaiah 66:4c) The apostle Paul wrote, ‘Find out what *pleases the Lord*' (Ephesians 5:10), or as *The Message* translation puts it, ‘Figure out what will please Christ, and then do it

Psalm 113:1-9, Isaiah 65:17-19, 66:2, Ephesians 5:8-33. It is also possible to ‘displease' the Lord (Isaiah 66:4c) The apostle Paul wrote, ‘Find out what *pleases the Lord*' (Ephesians 5:10), or as *The Message* translation puts it, ‘Figure out what will please Christ, and then do it

POWER FOR TODAY is intended to equip the believers with the supernatural dimension of God, through the teaching of the unadulterated word of God

Isaiah 40 is the proclamation of good news. God is giving words of comfort to his people so that they will stand on high mountains proclaiming, “Behold your God!” (Isaiah 40:9). Then Isaiah pictures the immense power and majesty of God. Isaiah 40 is to help us have the right lens of the Lord when […] The post Wait For The Lord (Isaiah 40:27-31) appeared first on Biblical Truths from West Palm Beach church of Christ.

We have a song in our songbook titled, “Where Could I Go?” The first verse talks about the difficulty of facing temptations. So then the question is asked, “Where could I go but to the Lord?” The second verse speaks about having good neighbors. But when my soul needs manna from above, where could I […] The post Incomparable Sovereign: Where Could I Go But To The Lord? (Isaiah 40:18-27) appeared first on Biblical Truths from West Palm Beach church of Christ.

In this sermon, we are considering what to do when God has not said “yes,” and He has not said “no.” He's just said… “Wait.” And it is in that place—that long, painful, uncertain place—that Isaiah 40 speaks with such tenderness, such hope, and such power. You see, if we are honest—we all hate to wait. We hate it because waiting reminds us we are not in control. And we like control, don't we? We like plans. We like progress. We like seeing the next step. We like speed. But then life hits the brakes, and we hit a wall. And we find ourselves in that painful, confusing, in-between space—the space where God has not said “yes,” but He has not said “no” either. He's just said… “Wait.” And the truth is—we do not know what to do with that. Contact us @ 4faithfoundations@gmail.com For more Bible teachings, studies, and resources visit our website @ faithfoundations.church

Glory of the Lord (Isaiah 6:1-7) - Morning Sermon

The Branch of the Lord (Isaiah 4:2-6) - Evening Sermon

This week we continue in our series in ISAIAH called "DWELL". Today's message from Isaiah 58, is from pastor Cole Tawney and is titled “Delight in the Lord”. As followers of Jesus Christ we are called to live our relationship with Him based on our delight in knowing Him and not in the delight of our own ambitions. Thanks for watching!

How had Israel and Judah failed? Who is this branch of the Lord?

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The Day of the Lord (Isaiah 2:6-22) - Evening Sermon

The Mountain of the Lord (Isaiah 2:1-5) - Evening Sermon

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Readings for the Feast of the Baptism of the Lord - Isaiah 42:1-4, 6-7; Luke 3:15-16, 21-22;It's odd, right? Just last week Jesus was an infant receiving gifts from the Magi. And here he is, all grown up and being baptized. And we are still in the Christmas season. How do we put this all together? I'm glad that you asked. Because it really all does fit. This season points to where we stand right now.Special thanks to Bridget Zenk for her composition and performing of our intake and outtake music. And thank you for continuing to listen, share and rate this podcast. I'm humbled at the places it's gone and for the notes I've received. Thank you for your support. Have a question or comment? I can be reached at pdjoezenk@gmail.com

https://storage.googleapis.com/enduring-word-media/devotional/Devotional12312024.mp3 The post Make a Smooth Road for the LORD – Isaiah 40:3-5 – December 31, 2024 appeared first on Enduring Word. https://enduringword.com/make-a-smooth-road-for-the-lord-isaiah-403-5-december-31-2024/feed/ 0 https://storage.googleapis.com/enduri

In this episode of Pray the Word on Isaiah 37:20, David Platt asks God for His grace in our and others' lives so that He might be glorified.

In this episode of Pray the Word on Isaiah 33:2, David Platt encourages us to trust God today for all the grace, strength, and help we need.