Today's Broadcast

Blazing with Glory

A Message by R.C. Sproul

When kings are crowned and presidents sworn into office, pomp and circumstance are the order of the day.  Yet even the most glorious human regalia is nothing compared to the glory of God that was revealed in the book of Isaiah.  In this lesson, Dr. Sproul describes the unmitigated vision of God the prophet received. 

From the series: The Holiness of God Extended Version

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Further Study On This Topic

  1. devotional

    The Vision of Isaiah

  2. devotional

    Isaiah Volunteers for Service

  3. article

    Angels: Messengers and Ministers of God

The Vision of Isaiah

Moses' final words to the people of Israel included a solemn warning that they not allow God's blessings to become ends in themselves and forget the One who had rescued them from Egypt (Deut. 8:11–20). Regrettably, the Israelites ignored this warning. During the years of greatest material prosperity, God's people forgot the Source of all abundance, believing that they were responsible for their wealth. They served other gods whom they could manipulate and control (1 Kings 11:1–8; Hos. 1:2–3). They forgot the law of God, allowing the elite to oppress the poor (Amos 8). When they faced trouble, they looked to earthly empires for help, not the Lord of hosts (Hos. 7:11–13).

Despite their failures, God did not forget His people but sent prophets to call them to repentance. He sent Amos and Hosea to the northern kingdom of Israel, but they were not heard, and Assyria carried the Israelites into exile in 722 BC. The kings and people of the southern kingdom of Judah were more apt to remember the Lord, but even they fell into apostasy. In 739 BC, the year King Uzziah died, God sent the most beloved of all the writing prophets to Judah, which had been enjoying years of prosperity rivaled only by the reign of Solomon. His name was Isaiah, the son of Amoz (Isa. 1:1; 6).

Isaiah, a contemporary of Hosea, ministered from the death of Uzziah in 739 BC through the reign of Hezekiah. If he prophesied until Hezekiah's death in 686 BC, this represents a ministry of more than fifty years. During this period, Judah watched as Assyria was on the prowl, and was no doubt devastated when its brother Israel fell. Judah had to decide whether it would submit to Assyria as a vassal state or resist the empire. Moreover, once it decided to resist Assyria, Judah had to choose whether it would do so in its own strength, relying on alliances with other earthly powers, or whether it would trust wholly in the Lord. Isaiah, of course, called Judah to the latter option, rebuking the people for their sin and calling for their repentance (1:18–20; 7–8). In so doing, he also prophesied about what would happen to Judah hundreds of years later, after the people had been exiled to Babylon (586 BC; see Isa. 40–66).

Isaiah opens his book not with his call to ministry but with a picture of Judah in his day, a grim picture full of rebellion and idolatry. At the same time, there was still hope, for God was willing to forgive His people if they were to return to Him (Isa. 1).

Isaiah Volunteers for Service

During the second half of the twentieth century, the rise of the evangelical megachurch was a big story in American religion. Of course, the mere existence of large churches was nothing new in Christian history; many ministers and churches have had a great impact numerically. So, there is nothing wrong with a large church in itself.

However, many of the evangelical megachurches during that period drove increased attendance by tailoring their worship services to unbelievers. Pastors preached sermons that often had more in common with self-help books than the gospel. Downplaying or ignoring the reality of sin altogether, many churches filled pews because there was little in their services to make unregenerate people feel legitimately uncomfortable.

No doubt, much of this approach to ministry was driven by good intentions. Nevertheless, it reflected a mindset that sees the eager reception of the church's message by a large number of people as the measure of ministerial success. Yet before we are too hard on such churches and their efforts, let us remember that we are all tempted to evaluate our ministries similarly. The answer to this temptation is to pay attention to the prophets, who tell us that true success in the Lord's eyes is faithfulness, not numbers.

This truth is particularly clear in today's passage, which records how Isaiah volunteered to go to Judah and preach a message on behalf of the Lord. The prophet almost certainly did not expect to hear what God told him would be the outcome of his ministry. Instead of bringing vast numbers of Judahites to repentance, the Lord was sending Isaiah to preach so that the people's hearts would be hardened even further (Isa. 6:8–10).

If our vision of God is not big enough, this truth will be hard for us to accept. In His sovereign purposes, the Lord has chosen to withhold His salvation from some people. One way He does this is by working through the preaching of His Word so that the reprobate choose to deny Him. This is not unjust—no sinner deserves God's redemption (Rom. 9:1–29). While we preach the gospel and hope for all who hear it to respond in faith, the fact is that the Lord has ultimately ordained for some to reject it. When the gospel falls on deaf ears due to the offense of the gospel itself and not our offensive actions, let us not think that we are failing and change our methods. Rather, we must continue serving God faithfully no matter the outcome He brings (Matt. 24:45–51).

Angels: Messengers and Ministers of God

Phil Johnson

Few biblical topics have provoked more wild speculation and fruitless debate than the topic of angels. Scripture doesn’t begin to answer all our questions about the subject. But there’s a lot more information about angels in the Bible than you might think. (As a matter of fact, the Old and New Testaments combined speak of angels more than 250 times.) And it’s important that we understand the biblical doctrine of angels correctly, especially in an age like ours, when so much popular superstition surrounds and obscures the truth about these glorious creatures.

How many angels can dance on the head of a pin? The question is raised nowadays only to caricature people who like to indulge in useless squabbling over theological fine points.

But some theologians in the middle ages were seriously intrigued by that question — and many other interesting enigmas like it. Prior to the Reformation, practically every imaginable question about angels was a subject of debate at one point or another. Nineteenth-century Baptist theologian Augustus Strong pointed out that in medieval theology, “even the excrements of angels were subjects of discussion, for if there was ‘angels’ food’ (Ps. 78:25), and if angels ate (Gen. 18:8), it was argued that we must take the logical consequences.”

If medieval doctrine seemed obsessed with mysterious fine points about angelology, the focus of twentieth-century theology swung about as far as possible to the opposite extreme. Someone might point out that for the past twenty-five years or so (owing mainly to a handful of fiction writers who captured the evangelical market), demons have loomed large in the popular evangelical consciousness. But sensationalized novels about demonic activity don’t constitute authentic theological discourse. And considered as a whole, it seems fair to say that the body of serious Reformed and evangelical writing over the past century has shown remarkable apathy about angelology.

Ironically, while interest in demonic activity has been on the rise among Christians, angels have become an extremely popular topic once again among non-Christians. The rising tide of New Age spirituality, spurred by a profound backlash against sterile secular rationalism, has awakened a widespread curiosity about angels and the spirit-world. So just as modernity led to a diminished interest in angels, postmodernity has resurrected a superstitious belief in them. This presents Christians with a unique opportunity to shed biblical light on a spiritual topic the world is currently showing interest in learning about.

Of course, it is by no means possible in one short article to make up for the egregious deficiency of a century of evangelical apathy on this topic, but perhaps we can make a helpful start by highlighting some of the key biblical truths and answering some of the popular misconceptions about angels.

Angels are spiritual creatures. Scripture speaks of the angels’ creation only in passing. They are not explicitly mentioned in Genesis 1, so the precise timing of their creation is uncertain. Job 38:7 seems to speak of the angels’ worshiping when God laid the foundations of the earth, so their creation could well have occurred at the very start of day one in the six-day time frame.

Nevertheless, Scripture plainly teaches that angels are creatures, and not eternal beings of some kind. God “alone has immortality” (1 Tim. 6:16). And Psalm 148:1–5 is a summons for the angels, along with the rest of creation, to worship. It says, “Let them praise the name of the Lord! For he commanded and they were created” (v. 5). Colossians 1:15–17 also indicates that the angels were created by Christ and therefore are subordinate to Him.

They are spirit-beings (Ps. 104:4; Heb. 1:7, 14) and therefore incorporeal as to their nature, but they are capable at times of assuming at least the appearance (if not the actual, albeit temporary, form) of bodily organisms (Gen. 19:1–14; John 20:12). They can do this so perfectly that they are easily mistaken for humans (Ezek. 9:2; Heb. 13:2). But because we know that “a spirit does not have flesh and bones” (Luke 24:39), we ought to understand that these occasional visible manifestations of angels are an accommodation to the limitations of human perception, and not a lesson about the true and essential character of angels.

Angels are personal and moral beings. Angels are always portrayed with personal attributes, including intelligence, volition, and a moral nature. Their wisdom and power are vastly superior to our human abilities (2 Sam. 14:20; Ps. 103:20), but their knowledge is by no means exhaustive (there are “things into which angels long to look,” 1 Peter 1:12; as well as facts they do not know, Matt. 24:36).

Proof that angels are moral agents, capable of sin and righteousness, is evident from the fact that some did sin (2 Peter 2:4). Jude 6 suggests that they did this by exceeding their legitimate authority and abandoning “their proper dwelling.” Apparently this was an organized rebellion, led by Satan. The apostle John’s vision in Revelation 12:1–9 seems to refer  to Satan’s original fall, suggesting perhaps that as many as a third of the angels followed him in his rebellion, and that is why they were cast down.

The angels who did not sin are referred to as “holy angels” (Mark 8:38; Luke 9:26).

The angels are a mighty multitude. Without giving any hint as to their actual number, Scripture makes it clear that the angelic host is a vast and imposing army. The expression “host of heaven,” often used to signify the angels (Deut. 4:19; 2 Chron. 18:18; Luke 2:13), suggests an innumerable throng (see Jer. 33:22).

The angels were apparently created all at once, yet individually. They are never portrayed as a race descended from a common ancestor (Luke 20:34–36). Humans are called “sons of men,” but angels are never called “sons of angels.” As a matter of fact, Jesus emphatically said that angels do not marry (Matt. 22:30). As to gender, they are always referred to with masculine pronouns — but since they have no feminine counterparts and are spiritual beings who do not procreate, it would seem that they cannot meaningfully be categorized as either male or female.

But they are nonetheless organized in ranks and legions similar to a massive army. Again, the expression “host of heaven” evokes the idea of an armed company. Jesus said on the night of His betrayal that he could have instantly summoned “more than twelve legions of angels” to fight on His behalf (Matt. 26:53).

The orders of angels are not fully enumerated or explained by the Bible. But the angelic host includes at least one archangel, the seraphim, and the cherubim. The archangel, Michael, is named in Daniel 10:13, 21; Jude 9; and Revelation 12:7. He seems to be the highest of all angelic creatures. Only one other holy angel, Gabriel, is explicitly named (Dan. 8:16; 9:21; Luke 1:19, 26). Some think he is therefore similar in rank to Michael, but Scripture doesn’t actually designate Gabriel as an archangel.

The seraphim are mentioned only in the heavenly vision recounted in Isaiah 6:2–6, where the prophet describes them as glorious and imposing figures who stand before God’s throne and praise Him constantly, guarding the holiness of His throne.

The cherubim, far from the chubby-faced childlike figures often pictured in popular art, seem to represent the power and majesty of the angelic host. They were positioned as guards by the entrance of Eden (Gen. 3:24). They were also the symbolic guardians of the ark of the covenant (Ex. 37:7). And they formed a living chariot of fire on which the Lord would ride (2 Sam. 22:11; Ps. 18:10; see also Ezek. 10:1–22). They are always described as fearsome and awe-inspiring creatures.

Other angelic beings are called thrones, dominions, principalities, and powers (Col. 1:16). Similar terms are applied even to the fallen angels (Eph. 6:12; Col. 2:15). But the precise number and arrangement of the heavenly host is one of the many questions about angels that are left unanswered for us in Scripture.

Angels are God’s unseen ministers. One of the most interesting questions of all about angels has to do with their unseen service on behalf of believers. Scripture portrays angels as caretakers of God’s providence on our behalf — “ministering spirits sent out to serve for the sake of those who are to inherit salvation” (Heb. 1:14). In Matthew 18:10, Jesus (speaking of His own tender care for little children) said, “I tell you that in heaven their angels always see the face of my Father who is in heaven” — suggesting that specific angels have guardianship of specific individuals. And Hebrews 13:2 says, “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.” Very little further explanation of the angels’ service to humans is given. Many are tempted to inquire into the matter in search of specifics that Scripture doesn’t reveal.

But we are expressly forbidden to do that. Deuteronomy 29:29 says, “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever.” When it comes to the subject of angels, we would do well to keep reminding ourselves of those boundaries on each side of the narrow road. It will keep us from falling into the sort of superstition that dominated medieval angelology, and it will also steer us away from the apathy and rationalism that has marred modern theological thought.

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