Today’s selected reading continues in the Old Testament prophetic book of Isaiah the son of Amoz which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah. More specifically, today’s passage is found in chapters twelve through eighteen of this Old Testament book. “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. 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. Therefore with joy shall ye draw water out of the wells of salvation. 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. Sing unto the LORD; for He hath done excellent things: This is known in all the earth. Cry out and shout, thou inhabitant of Zion: For great is the Holy One of Israel in the midst of thee” (Isaiah 12:1-6). IN THAT DAY! It’s important to consider those three words, for as you read the words found in the twelfth chapter of this Old Testament prophetic book you must ask yourself what day is Isaiah the son of Amoz talking about. In order to understand the day which the prophet was speaking about it is absolutely necessary to turn and direct your attention back to the previous chapter. What we find in the previous chapter of this Old Testament book is a truly remarkable and profound declaration—not only concerning the manifestation of the Messiah which would come from the seed of David, but also concerning the divine restoration, the divine redemption, the divine salvation that would come as a result. As you read the words which are found in the eleventh chapter of the Old Testament prophetic book of Isaiah you will encounter first and foremost a powerful declaration concerning the Messiah—a declaration which would now be the third declaration since and from the seventh chapter. What’s important to realize and recognize concerning the prophetic book of Isaiah is that this ancient Hebrew prophet was essentially “Messiah’s prophet,” or what I would like to refer to as “the prophet of Christ.” No other Old Testament saw as much concerning Christ and the Messiah than did Isaiah the son of Amoz, and when speaking unto Judah and Jerusalem, he powerfully proclaimed unto the children of Jerusalem and Judah the Messianic hope. Although the prophet would never live to see the fulfillment of what he prophesied and spoke of, he would spend a considerable amount of time prophesying during the reigns of our kings concerning this coming Messiah who would be manifested in the midst of the earth.
I continue to believe and be absolutely convinced that you cannot read the Old Testament prophetic book of Isaiah and truly understand it without and apart from understanding the prophet Isaiah himself being the prophet of the Messiah. In the eleventh chapter of this Old Testament prophetic book you will find the prophet speaking of the coming of the Messiah, and the powerful ministry He would bring among men within and upon the earth. You cannot and will not understand the words which are found in the latter half of the eleventh chapter, nor understand the day which is spoken of and referenced in the twelfth chapter without paying close and careful attention to what is written in the eleventh chapter. In all reality, it is the words found in the eleventh chapter which set the tone and set the stage for what we find and read in the twelfth chapter. The tremendous and glorious day which was spoken of in the twelfth chapter of the prophetic book of Isaiah is actually directly linked to and hinges upon the manifestation and appearance of the Messiah. Without and apart from what we find and read in the eleventh chapter the day which Isaiah the son of Amoz spoke about in the twelfth chapter would and could not be possible. This is actually quite unique and quite amazing when you take the time to consider the fact that the manifestation of the Messiah would introduce such a wonderful, such a glorious, such a marvelous work within and upon the earth. For those among His chosen people His appearance and His manifestation would and could mean restoration, redemption, salvation, and deliverance, while for the enemies and adversaries of his people, and even those enemies of Himself His appearance and manifestation would mean judgment, destruction, devastation and calamity. The eleventh chapter of the prophetic book of Isaiah does in fact bring us face to face with the manifestation and appearance of the Messiah. In order to understand the manifestation and appearance of the Messiah which was written and recorded in the eleventh chapter of this prophetic book it is absolutely necessary to consider the words which are found in both the seventh and ninth chapters. With this in mind, I invite you to consider the following words which are found in the seventh, ninth and eleventh chapters of this prophetic book:
“Therefore the LORD Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorest shall be forsaken of both her kings” (Isaiah 7:14-16).
“For unto us a child is born, unto us a son is given: And the government shall be upon His shoulder: and His name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this” (Isaiah 9:6-7).
“And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; and shall make Him of quick understanding in the fear of the LORD: and he shall not judge after the sight of His eyes, neither reprove after the hearing of his ears: but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of His mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reigns” (Isaiah 11:1-5).
Each of these three passages found within this Old Testament prophetic book paint an incredibly powerful picture concerning the coming Messiah who would be manifested within and upon the earth. In the seventh chapter of this prophetic book we learn this child would be born of a virgin, and that his name would be called Immanuel—a name which the apostle Matthew would go on to expound and explain literally means “God with us.” In the vision which Isaiah the son of Amoz saw, the first declaration and proclamation concerning the Messiah not only spoke to His being conceived of the Holy Ghost within a woman, but also of His divine nature and purpose in the midst of the earth as God with us. The manifestation of the Messiah within and upon the earth would literally be the demonstration of the divine presence of the living and eternal God among us upon the earth. Through this first prophetic declaration concerning the Messiah we encounter and come face to face with the supernatural involvement of heaven—specifically the person and presence of the Holy Ghost—in His birth, as it would be the Holy Ghost who would overshadow the womb of Mary and allow her to conceive Jesus within her physical body. What’s more, is that this child would be born into the earth and born among men that He might be the physical, the tangible, and the manifest presence of God within the earth. It would be through the person and presence of Jesus that the divine manifestation of the glory of the eternal God would be found within the earth. It is important for us to realize and recognize this, for the first mention and the first declaration concerning the Messiah would be the supernatural work of the Holy Spirit in His entrance into the earth, as well as His role and function as God with us. Perhaps the single greatest manifestation of Jesus the Christ in the midst of the earth is as the tangible, the physical and the express presence of God upon the earth. I previously wrote how although the glory of the LORD would not enter, nor would it fill the Temple during the days in which Jesus walked upon the earth—each time Jesus came unto the Temple, and each time Jesus entered into its courts it would literally be the glory of the invisible God appearing in the midst of the sanctuary. Although Jesus would never go beyond the veil in the Temple which stood in the city of Jerusalem, He would still and suddenly come unto the Temple as the Word who became flesh, and as God with us.
It’s absolutely amazing and wonderful to think about and consider the fact that the first mention and proclamation of the Messiah within and upon the earth would speak directly to the person and presence of the Holy Spirit overshadowing the virgin, thus allowing her to conceive and bring forth the child which would be born unto us. What’s more, is that this first mention would also reveal one of the most crucial and vital roles the Messiah would play within and upon the earth—namely, that He would literally be the embodiment of the divine presence and glory of the living and eternal God. We dare not and must not miss and lose sight of this, for when you come to the ninth chapter you will continue to find this language of the son, and this language of a child, for in the ninth chapter you will find Isaiah the son of Amoz writing and speaking of unto us a child is born, and unto us a son is given. I feel the great need to stop right here and point out the words and language that is used in this prophetic declaration. It would be very easy to quickly move beyond the words which are found in this passage of Scripture, however, I am convinced that to do so would be to miss out on the absolutely wonderful and powerful reality that is echoed by Jesus Christ Himself when speaking unto a Pharisee by the name of Nicodemus who came to Him by night to hear and listen to Him. If and as you read the sixth verse of the ninth chapter of this prophetic declaration you will find the prophet Isaiah first declaring that unto us a child is born, and next declaring that unto us a son is given. Before moving on to the rest of the declaration, stop and consider the weight and significance of the words which are found in this simple, yet profound declaration. What’s more, is that I invite you to consider the use of the word “us,” for twice within this same declaration we find the prophet Isaiah speaking of us as it is directly linked and connected to the birth of this son. In the sixth verse of this passage we find the prophet declaring that it would be unto us a child is born, but it is the latter portion of this declaration that is truly unique and powerful. Within the second part of this declaration you will find the prophet Isaiah declaring that unto us a son is given. Pause just for a moment and consider the awesome beauty in that statement, for when this son was given, he was given unto us. When this child was born, and when this son was given, he was given unto you! When this child was born, and when this son was given, he was given unto me! When this child was born, and when this son was given, He was given for all and unto the world! With this in mind I invite you to consider the words which Jesus Christ our Lord spoke unto Nicodemus when he came unto Him by night to hear and listen to Him speak:
“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto Him, Rabbi, we know that thou art a teacher come from God: for no man do these miracles that thou doest, except God be with him. Jesus answered and said unto him, verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, He cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind blowers where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master in Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him mighty be saved. He that believeth on Him is not condemned: but he that believeth not is condemned already, because He hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to light, lest hid deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (John 3:1-21).
The language that is found within this narrative of Jesus and Nicodemus speaking at night must be carefully considered, for when you think about the manifestation of the Messiah—and not only the manifestation of the Messiah, but also the manifestation of the Christ—it is absolutely necessary to recognize that the Father sent more than simply a servant. It would be very easy to consider the words and language which is found in the prophetic book of Isaiah and focus all our attention on the reality that the Messiah and Christ was the divine and eternal servant of the living God, however, before we ever see the Messiah as a servant we see the Messiah as a son. This is truly something worth pointing out, for when we think about the manifestation of the Messiah within the earth we must recognize that when the eternal God sought to fulfill and accomplish His greatest work in the earth, He would not merely send a son, but He would send His only begotten Son. It would be unto Nicodemus we find Jesus emphatically declaring and proclaiming that God so loved the world, that He gave His only begotten Son. Please pay close and careful attention to those words, for they bring us face to face with a truly wonderful and powerful reality—namely, that not only did God so love the world, but that love propelled and compelled Him to give His only begotten Son. In the Old Testament Abraham was asked to sacrificed his one and only begotten son Isaac upon the altar as an offering to the LORD, and as Abraham with knife in hand raised it up to strike his son, the angel of the LORD called out from heaven and instructed him not to harm or touch the boy, for He knew that Abraham feared the LORD. In the Old Testament book of Genesis we find the angel of the LORD sparing the only begotten son of Abraham, and in the New Testament we find the love of God compelling Him to give His only begotten Son. Oh what tremendous beauty lies in the fact that it was the love of God that caused Him to give His only begotten Son unto us. What great beauty and wonder surrounds the fact that Jesus didn’t say “God so loved the world, that He SENT His only begotten Son,” but rather, Jesus used the language of giving. When speaking unto Nicodemus we find Jesus emphatically declaring and proclaiming that the living and eternal God gave His only begotten Son. What makes this language even more powerful is when you think about and consider the words which the apostle Paul wrote in the epistle sent unto the saints which were at Rome. Consider if you will the following words which are found in the eighth chapter of this New Testament epistle:
“And we know that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predistinate, them also he called: and whom He called, them also He justified: and whom He justified, them also He glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen against, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus” (Romans 8:28-39).
The language that is found in the eighth chapter of the New Testament epistle written by the apostle Paul unto the Roman congregation is actually directly aligned with the words which Jesus spoke unto Nicodemus concerning God so loving the world that He gave His only begotten Son, as well as the words which the prophet Isaiah would declare concerning a Son being given unto us. It is absolutely necessary and imperative that we recognize and understand this language, for the language that is contained within these passages of Scripture points directly to the reality that God did more than merely send His Son unto us, but He actually gave His Son to us. It is one thing to say that the eternal Father sent His only begotten Son into the earth, however, it’s something else altogether to say that the eternal Father gave His Son. In the vision which Isaiah the son of Amoz saw we find the prophet declaring that unto us a son was given, while in the New Testament gospel written by the apostle John we find Jesus essentially piggy backing off this reality and declaring that the eternal Father gave His only begotten Son. In other words, not only does the language of giving speak tremendous volumes concerning the activity of the Father, but the language of the only begotten Son of the Father adds even more weight and meaning to this reality. I absolutely love that when the eternal Father sought and desired to do His single greatest work within and upon the earth He didn’t send a servant—although Jesus the Christ would indeed take up the role of servant in the midst of His ministry upon the earth. When we speak about Jesus Christ the Messiah it is absolutely necessary that we recognize His role as servant flowed directly forth from His relationship as the Son. When you speak of Jesus as the divine and eternal Servant sent by the eternal Father in heaven you must recognize that His being a Servant is intrinsically linked and connected to His being the only begotten Son. In other words, you cannot remove Sonship from the equation of servant hood, as His relationship to the Father as the Son was the foundation and bedrock for His serving His divine will, word and work within the earth. We dare not, we cannot and must not miss and lose sight of this absolutely wonderful reality, for the eternal God did more than simply send a servant into the earth to carry out and fulfill His divine will and work—He sent His Son. Not only did He sent His only begotten Son, but He also gave His only begotten Son—language which is expressed in an even greater way in the epistle the apostle Paul wrote unto the saints in Rome when he spoke of the Father not sparing His Son, but giving Him as a sacrifice and offering for sin.
Transitioning back to the words which you find in the ninth chapter of the Old Testament prophetic book of Isaiah you will encounter the awesome reality that not only do we encounter a son being given unto us, but we discover the divine nature of that son as expressed through the names which would be given unto Him. It would be Isaiah the son of Amoz who would proclaim concerning this son that He would be called Wonderful, that He would be called Counseller, that He would be called The mighty God, that He would be called The everlasting Father, and finally that He would be called the Prince of Peace. When we speak of the government that would be upon His shoulders—and not only the government, but also the peace—we must understand that directly linked and connected to this government and peace is His divine nature and names as outlined by the prophet Isaiah. When you speak of the government and peace which was upon the shoulders of this son that was given unto us, you must acknowledge that both the government and peace have their foundation in who He is as described for us through the names which would be given unto Him. It’s worth noting that the first name of this son which was given would speak of His being the divine presence and glory of God within and upon the earth, while the names which are mentioned in this passage speak of the government which would be upon His shoulders—a government that would be ruled and reigned by One whose name was called Wonderful and Counseller. This government which would be upon the shoulders of this son which was given would flow from that One who would be The everlasting Father, as well as the Prince of Peace. Pause for a moment and think about the fact that not only do we find the name of this son being “The Prince of Peace,” but we also read of peace being directly linked to the government that would be upon his shoulders. This government and peace would be upon the throne of David which the LORD established during the days when David was still alive, and promised would continue through the generations—at least until the time of the Babylonian captivity. When the Babylonian captivity took place it would effectively bring an end unto the throne of David in the midst of the earth—that is until the day comes when Jesus will indeed and will ultimately sit upon the throne of David his father within the city of Jerusalem, and will order and establish the kingdom with judgment and justice for evermore.
In the eleventh chapter we again find a direct connection to David, as Isaiah the son of Amoz prophesies how there will come a rod out of the stem of Jesse, and a Branch which would grow out of his roots. This One who would come forth from the loins of Jesse would have the very Spirit of the LORD resting upon Him—the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD. The presence of the Spirit of the LORD resting upon Him—a reality which would be manifested after Jesus emerged from the waters of baptism in the Jordan River—would make Him of quick understanding in the fear of the LORD, and how He would not judge after the sight of His eyes. In the seventh chapter of the prophetic book of Isaiah we learn and discover the son given unto us as being the manifestation and expression of the glory and presence of the LORD within the earth, while in the ninth chapter of the same book we learn and discover the son which was given as being the divine symbol of the government of the LORD upon the earth. When we come to the eleventh chapter we learn even more concerning the manifestation of the son which was given, as the language found within this chapter directly speaks to the person and presence of the Holy Spirit which would rest upon this son who was given. It is truly something worth considering as you understand the progression fo the revelation of the Son—the revelation of the Messiah and the Christ—as is outlined in the prophetic book of Isaiah. Before getting into the latter half of the eleventh chapter which directly sets the stage for the words which are found in the twelfth chapter it is necessary that we understand the divine person and presence of the Holy Spirit which would rest upon Jesus from the moment He would emerge from the waters of baptism in the midst of Judaea. In fact, there are distinct references concerning the person and presence of the Holy Spirit within the life of Jesus as is found in the gospel narratives written concerning His life. The synoptic gospel narratives each point to the Spirit of the LORD resting on Jesus in the form of a dove when He emerged from the Jordan River, however, only the narrative written by the beloved physician Luke presents us with the what the person and presence of the Holy Spirit upon the life of Jesus truly represented. With this in mind, please consider if you will the following words which are found in the gospel narratives concerning the life and ministry of Jesus, as well as the words which would be found later in the prophetic book of Isaiah:
“Then cometh Jesus from Galilee to Jordan unto John, to be baptized of Him. But John forbad Him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it be cometh us to fulfill all righteousness. Then he suffered Him. And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:13-17).
“And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, He saw the heavens opened, and the Spirit like a dove descending upon him: and there came a voice from heaven, saying, Thou art my beloved Son in whom I am well pleased” (Mark 1:9-11).
“Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the HOly Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased” (Luke 3:21-22).
“And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of Him through all the region round about. And He taught in their synagogues, being glorified of all. And He came to Nazareth, where He had been brought up: and, as His custom was, He went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when He had opened the book, He found the place where it was written, The Spirit of the LORD is upon me, because He hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the LORD. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his m out. And they said, Is not this Joseph’s son?” (Luke 4:14-22).
“The Spirit of the LORD God is upon me; because the LORD hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that He might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: Ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed. I will greatly rejoice in the LORD, my soul shall be joyful in my God; For He hath clothed me with garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden cause the the things that are sown in it to spring forth; so the LORD God will cause righteousness and praise to spring forth before all the nations” (Isaiah 61:1-11).
The language found in the synoptic gospels of Matthew, Mark and Luke each present us with Jesus at the Jordan River as He came unto John the Baptist to be baptized of him. What we find there at the Jordan River is Jesus being baptized by John the Baptist, and as He emerged from the waters praying the heavens were opened, a voice spoke from heaven declaring that this was His beloved Son in whom He was well pleased, and the Spirit descended and lighted upon Jesus in the bodily form of a dove. It’s interesting to note the progression of the Spirit’s activity and presence within the life of Jesus, for at the waters of baptism in the Jordan River the Spirit descended upon Him in the bodily form of a dove, the Spirit would lead and drive Jesus into the wilderness to be tempted of the devil for forty days, and then Jesus Himself would quote from the prophetic Isaiah concerning the Spirit of the LORD anointing Him for the specific role, purpose and mission for which He was sent to the earth. This is something that we must needs pay careful and close attention to—particularly when reading the narrative found in the Old Testament prophetic book of Isaiah—as the language found in the eleventh chapter brings us face to face with the activity and presence of the Holy Spirit within the life of Jesus. It is in the eleventh chapter of this Old Testament prophetic book we find the Spirit of the LORD resting upon this Messiah and Christ, and how the Spirit would be the Spirit of wisdom and understanding, the Spirit of counsel and might, and the Spirit of knowledge and of the fear of the LORD. What’s more, is that the person and presence of the Holy Spirit would make this Messiah of quick understanding in the fear of the LORD, and would govern how He operated in the midst of the earth—namely, that He would not judge after the sight of His eyes, nor reprove after the hearing of His ears. In all reality, it would be the person and presence of the Holy Spirit that would reveal the heart and mind of the Father which Jesus Himself would reference and speak after healing the man who had an infirmity for thirty and eight years and lie at the pool Bethesda. After healing this man of His infirmity Jesus would find Himself at odds with the Pharisees and religious leaders of His day, and would respond to them by speaking of His mission and objective upon the earth to fulfill and complete the divine will of the Father. Jesus Himself made it very clear that He never operated on His own authority and with His own agenda in mind, but would only say that which He heard the Father speak, and do that which He saw the Father do.
As we prepare to transition to the remaining portion of the eleventh chapter of the vision which Isaiah the son of Amoz saw, as well as the words in chapters twelve and beyond, I feel it necessary to draw and call your attention to the words which Jesus spoke unto the Pharisees and religious leaders of His day when they questioned His healing on the Sabbath, and/or questioned His not following their prescribed rules and traditions. More often than not Jesus found Himself at odds with the religious leaders of His day, and spoke very strongly and sternly to them concerning His role, His work and His mission within the earth. The words which you find in the fifth chapter of the New Testament gospel of John are powerful words which help to Idenity and reveal the truth which Isaiah spoke—namely, that He would not judge after the sight of His eyes, nor would reprove after the hearing of His ears. What’s more, is that this reality concerning Jesus the Christ would further be found later on in the prophetic book of Isaiah when he would further describe the Messiah, and His divine mission within and upon the earth. The prophet Isaiah would here declare that the Spirit’s presence would make Jesus of quick understanding in the fear of the LORD, and that the fear of the LORD would absolutely and completely govern everything He would say and everything He would do. What’s more, is that it would be the presence and power of the Holy Spirit that would enable Jesus to not judge after the sight of His eyes, nor reprove after the hearing of His ears, but would with righteousness judge the poor, and reprove with equity for the meek of the earth. It is with this in mind I invite you to consider the words which are found within the New Testament gospel of John, and specifically beginning with the sixteenth verse. Consider if you will the following words which are found and recorded within this passage of Scripture concerning the person and presence of the Spirit within the life and ministry of Jesus, and how through the Spirit Jesus was able to fully and completely trust and rely upon what He heard the Father speak and saw the Father doing:
“And therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill Him, because He not only had broken the sabbath, but said also that God was His Father, making Himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do: for what things so ever He doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that Himself doeth: and He will shew Him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent Him. Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in Himself; so hath he given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. If I bear witness of myself, my witness is not true. There is another that heareth witness of me; and I know that the witness which he witnesseth of me is true” (John 5:16-33).
The words which we find here within this passage of Scripture are actually quite powerful and quite telling when you take the time to think about and consider them, for they reveal one of the fundamental characteristics of the life and ministry of Jesus—namely, that He did not come to seek, nor to do His own will. Jesus made it perfectly clear when speaking unto the Pharisees that He came to seek and to do the will of the Father, and when speaking unto His own disciples He declared that His meat or food was to do the will of the Father. When we speak about the person and presence of the Spirit within and upon Jesus we must recognize that the Spirit enabled Jesus to fully and completely walk in fellowship and communion with the Father, and to fully and completely obey His will. Please don’t miss or lose sight of this particular reality, for to do so would be to miss out on just how integral and vital the person and presence of the Holy Spirit was within the life of Jesus. When we speak about the life of Jesus the Christ it is absolutely necessary to recognize and understand that His life was one that was completely saturated with and by the person and presence of the Holy Spirit, and as a direct result of this He was able to walk fully and completely in divine communion and relationship with the LORD. One of the most foundational and fundamental truths concerning the person and presence of the Holy Spirit is that through our dependence upon His working within our lives we ourselves are able to maintain fellowship, relationship and communion with the eternal Father. When the Spirit descended upon Jesus in the bodily form as a dove He would rest upon Jesus from that day forward, and would be a continual and constant companion of Jesus throughout the three and a half years He would engage in public ministry. What so intrigues me about the baptism of Jesus at the Jordan River is whether or not the person and presence of the Holy Spirit was within and/or upon Jesus during the first thirty years He grew up in Nazareth. We know and understand that Jesus was the image of the invisible God, and that He was one-hundred percent God in the flesh, however, I can’t hep but wonder if the first thirty years of His life were essentially spent absent the person and presence of the Spirit. I realize how absolutely crazy that sounds when you take the time to truly think about it, however, it’s truly something worth thinking about and considering when you actually take the time to process the person and presence of the Spirit descending upon Jesus in the bodily form of a dove as He emerged from the waters of baptism.
What actually lends even more credence to the reality and concept of the Spirit descending upon Jesus in the form of a dove it is important to consider the words which are found in the third chapter of the New Testament gospel narrative the apostle John wrote. After you finish reading of the evening encounter between Jesus of Nazareth and Nicodemus you will find some of John the Baptist’s disciples speaking unto him concerning Jesus and His disciples baptizing, and how all men were going unto Him. The disciples of John the Baptist could not understand this transition of popularity and fame in the midst of the land, and how Jesus and His disciples were baptizing more than John himself was. The response which John the Baptist gives unto his disciples is written and recorded within this third chapter of the gospel narrative written by the apostle John, and is one which we must truly understand and recognize if we are to understand the person and presence of the Holy Spirit within the life of Jesus. While John the Baptist was speaking unto his disciples concerning his not being the Messiah and his need to decrease that the Messiah might increase we find him making a powerful statement concerning the person and presence of the Holy Spirit within the life of Jesus. If you begin reading with and from the twenty-seventh verse of the third chapter of this New Testament gospel narrative you will find the following words which were spoken by John the Baptist unto His disciples concerning Jesus the Christ and His need to increase in the midst of the earth. Consider if you will the following words as they were spoken by John the Baptist unto His disciples:
“John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For He whom God hath sent speaketh the words of God: FOR GOD GIVETH NOT THE SPIRIT BY MEASURE UNTO HIM. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not on the Son shall not see life; but the wrath of God abideth on him” (John 3:27-36).
We know and understand from Scripture that Jesus was the image of the invisible God, that Jesus was truly the Word which became flesh, and that no man hath ascended into heaven and seen the Heavenly Father but the Son whom the Father loveth. With this in mind we must recognize that Jesus—being in the form of the seed of Abraham—was still fully and completely man. It is necessary that we understand this particular reality, for what we find here is the need to completely and utterly depend upon the Holy Spirit in relationship, in fellowship and communion with the eternal Father. There is no mention of the person and presence of the Holy Spirit within the life of Jesus prior to His baptism at the Jordan River, and yet there at the Jordan River when He emerged from the waters John the Baptist saw the Spirit descending upon Jesus in the bodily form as a dove. From that day onward the Holy Spirit would rest upon Jesus the Christ, and would not only enable Him to enjoy relationship with the Father, but also empower Him to fulfill the work the Father had sent Him to do. What’s more, is that later on you will find Jesus speaking of casting out demons according to the finger of God—literally, casting out demons by the Spirit of God. It is absolutely necessary for us to recognize this awesome reality, for it would be John the Baptist who emphatically declared concerning Jesus that the Father gave the Spirit without measure unto Him. As we speak about the person and presence of the Holy Spirit within the life of Jesus we must understand that the Spirit was given without limitation, without restriction, and without any measure unto Him. The more we think about and consider the narrative of the person and presence of the Spirit within the life of Jesus we must recognize that the Spirit of the LORD came upon Jesus as He emerged from the waters of baptism at the Jordan River, and would rest upon Him during the three and a half years He engaged in public ministry upon the earth. The prophetic word which Isaiah spoke was a powerful declaration concerning the person and presence of the Holy Spirit within the life of Jesus who would be both Christ and the Messiah—the Spirit which would make Him of quick understanding in the fear of the LORD, and would enable Jesus to judge not according to the sight of His eyes, nor reprove after the hearing of His ears, but according to righteousness and equity. It would be the person and presence of the Holy Spirit that would enable Jesus to truly walk in the purpose and plan the eternal Father had for Him. How absolutely remarkable and astonishing it is to think about and consider the fact that in the eleventh chapter of the Old Testament prophetic book of Isaiah we find the prophet continuing to build upon the revelation of the Messiah, as the Messiah would now move and operate in the person, the presence and the power of the Spirit.
With all of this being said, it’s necessary to consider the language that is found in the twelfth chapter—the language of praise and worship that would be found on the lips of the people of God—would be directly linked and connected to the era of peace and rest the Messiah would bring with Him. We know that when Jesus first came to the earth He emphatically declared that He did not come to bring peace upon the earth, but to bring a sword. Jesus would then go on to speak about how He would set various members of families against each other for the sake of His name. When, however, you think about the return of Jesus the Christ you will find that He will come to usher in a wonderful and powerful time of peace, rest, refreshing, safety and security in the midst of the earth. Of course we know and understand this to be a wonderful and powerful reference to the millennial reign of Christ which will take place after Satan the great dragon would be bound by the angel who held the key to the abyss and a large chain with which to bind the dragon. For one thousand years the enemy and adversary would be confined to the bottomless pit, and during that time Jesus the Christ would reign upon the throne of David in the midst of the earth. What’s actually quite intriguing when you consider this concept of Satan being bound for one thousand years and being cast into that bottomless pit, is that it follows a theme and progression that would be found within Scripture. If you study Scripture you will find a powerful picture of Satan’s continual downfall and spiral, and how Scripture continually speaks of his being cast down. If you examine the fourteenth chapter of the Old Testament prophetic book of Isaiah you will find the prophet Isaiah speaking of Satan’s fall from heaven after his rebellion and insurrection against the throne of God. This sentiment would also be found in the twenty-eighth chapter of the prophetic book of Ezekiel. Both the prophet Isaiah, as well as the prophet Ezekiel saw the fall of Satan after his heart and spirit were lifted up in arrogance before and against the throne of the living God. What’s more, is that if you read the New Testament gospel narrative written by the beloved physician Luke you will find Satan falling like lightning, and Jesus speaking of that fall. Still even further you will come to the New Testament prophetic book of the Revelation of Jesus the Christ and will find three distinct references of Satan falling, of his being cast down, and of his being defeated and overthrown. I am convinced that in order to truly understand the work of the eternal Son, it is absolutely necessary to understand Lucifer’s fall from heaven after he led an insurrection against the throne of God, as well as the three different references found in the New Testament prophetic book of the Revelation of Jesus the Christ. Consider if you will the following references which directly speak to the demise, the devastation and the destruction of Satan:
“How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and destroyed the cities th3ereof; that opened not the house of his prisoners? All the kings of the nations, even all of them, lie in glory, every one in his own house. But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go to the stones of the pit; as a carcass trodden under feet. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned. Prepare for slaughter his children for the iniquity of their fathers; that they do not rise, nor possesss the land, nor fill the face of the world with cities” (Isaiah 14:12-21).
“Moreover the word of the LORD came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the LORD God, Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was a prepared in thee in the day that thou sat created. Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou sat perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire form the midst of thee, it shall evoke thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and shalt you be any more” (Ezekiel 28:11-19).
“And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall y any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Luke 10:17-20).
“And there was war in heaven: Michael and his angels fought agains the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! For the devil is come down unto you, having great wreath, because he knoweth that he hath but a short time” (Revelation 12:7-12).
“And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the hours and years should be fulfilled: and after that he must be loosed a little season” (Revelation 20:1-3).
“And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, God and Magog, to gather them together battle: the number of whom is as the sand of the sea. And they went up on the breadth of the death, and compasses the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever” (Revelation 20:7-10).
THE REIGN OF JESUS, THE OVERTHROW OF SATAN! As I bring this writing to a close I feel it is absolutely necessary and imperative to highlight and underscore the absolutely tremendous reality of the triumph and defeat of Satan within Scripture, for within the passage of Scripture that is before us today we find the first description in Scripture of the fall of Satan after he attempted to lead an insurrection against the throne of the living God in heaven. Within Scripture you will encounter multiple references that speak of the tremendous demise of Satan who is the adversary and the accuser—particularly and especially in the New Testament prophetic book of the Revelation of Jesus the Christ. You cannot read the New Testament book of Revelation without coming face to face with three different references to Satan being cast down—each casting down bringing him closer and closer to his ultimate destruction and devastation. In the twelfth chapter of this prophetic book you will first find Satan being cast down from heaven to the earth after he and his angels could not prevail against Michael and his angels. With great wrath and fury was Satan cast to the earth, and during his entire time on the earth he sought to persecute the woman who had given birth to the child who was caught up to heaven. When Satan realized he could prevail against the woman he proceeded to make war against her offspring and against those who proceeded forth from her. In the twelfth chapter of the prophetic book of the Revelation of Jesus the Christ we find Satan being cast out of heaven unto the earth, while in the twentieth chapter of the same book we find Satan again being cast down—this time, however, he was not cast out of heaven, but bound and cast into the bottomless pit where he would be imprisoned for one thousand years. It would be during these one thousand years Jesus who is the Christ, who is the Messiah, who is the Lord of lords and King of kings will rule from Jerusalem with His holy saints upon the earth. Once the thousand years were up Satan would be loosed from the bottomless pit and would proceed to go forth unto the four corners of the earth to gather together unto himself an army as numerous as the sand on the shore to march against the holy city, to march against the saints of God, and to march against the Messiah who would reign upon the city. It’s worth noting, however, that the LORD of hosts would respond with fire from heaven, which He would cause to come down and consume the army of the dragon. What’s more, is that this would be the last and final time the dragon would be active in Scripture, for also at this time the dragon, which is that ancient serpent known as the Devil and Satan would be cast into the lake burning with fire and brimstone. Three different and distinct times within the prophetic book of the Revelation of Jesus the Christ we find Satan being cast down with his initial being cast forth from heaven down to the earth, and his ultimate demise and destruction when he is cast into the lake burning with fire and brimstone where the beast and the false prophet were.
With all of this being said, it is absolutely necessary to think about and consider this demise and destruction of the enemy and adversary, for it is set directly against the Messianic home and the Messianic promise. I feel it is prudent and wise to give you a glimpse into this demise and destruction of the enemy and adversary, for it is this demise and destruction that is set directly against the rule and reign of Jesus who is both Christ and the Messiah. The seventh, the ninth, and the eleventh chapters of the prophetic book of Isaiah bring us face to face with the truly awesome and powerful reality of Jesus the Christ being that eternal Son who was given unto us—first as Immanuel who is God with us as the divine manifestation of the glory and presence of the living God. Once we have encountered Jesus as the the Son who was given unto us whose name would be called Immanuel we are next presented with the awesome reality of Jesus the Christ being the Son that was given unto us, and the government and peace that would be upon His shoulders as He would rule and reign upon the throne of his father David. What’s more, is that directly linked and connected to this government of heaven being manifested upon the face of the earth are names that reveal His character and His nature—namely, Wonderful, Counseller, The mighty God, The everlasting Father, and The Prince of Peace. Each of these references sets the stage for the words which we find in the eleventh chapter of this prophetic book when we find a further progression of the revelation of the Messiah, as Isaiah—this prophet of Christ, and this prophet of the Messiah—would reveal the divine person and presence of the eternal Spirit resting upon Jesus. It would be in the eleventh chapter of this prophetic book we encounter the awesome and wonderful reality of the eternal Christ being the Word made flesh and dwelling among us—and as the eternal Word which became flesh and dwelt among us, He would move under and according to the person and presence of the Holy Spirit. It would be the eternal and divine Spirit that would enable Jesus to walk in complete unity, complete fellowship, complete relationship, and complete communion with the eternal Father upon the earth as He fully trusted and relied upon Him as He walked among us upon the earth. Oh that we would read the prophetic book of Isaiah through the lens of Isaiah the son of Amoz being “the prophet of the Messiah” who would prophesy more concerning the Messiah than any other prophet in the days of ancient Israel. Oh that when and as we read these words concerning this Messianic hope we would join in the song, we would join in the chorus, and join in the praise that was found in the twelfth chapter of this book, as we must truly and indeed ask ourselves how we can’t help but sing when we think about the truly wonderful truth and revelation of the Messiah.