I am with you
What does it mean when God says, “I am with you” (Isaiah 41:10)?
What does it mean when God says, “I am with you” (Isaiah 41:10)?
The story of David and Nabal is found in 1 Samuel 25. Nabal is described in 1 Samuel 25:2 as a property owner who “was very wealthy. He had a thousand goats and three thousand sheep, which he was shearing in Carmel.” He was a harsh man (“surly and mean” in verse 3), married to a kind woman named Abigail.
During the time that David and his troops were on the run from King Saul, they found themselves near Nabal’s flock during shearing season. As they were low on supplies, David sent men to Nabal to request some food. Nabal sent David’s servants back with insults for David, and David commanded his troops, “Each of you strap on your sword!” (1 Samuel 25:13). Four hundred men prepared to attack Nabal’s home.
The story of David and Nabal continues when one of Nabal’s servants told Abigail about the situation. “Abigail acted quickly. She took two hundred loaves of bread, two skins of wine, five dressed sheep, five seahs of roasted grain, a hundred cakes of raisins and two hundred cakes of pressed figs, and loaded them on donkeys. Then she told her servants, ‘Go on ahead; I’ll follow you’” (1 Samuel 25:18–19). Abigail gave the provisions to David’s men, and her prudent action caused David and his men to bless her and return to their camp. Nabal, his family, and servants were saved through her actions, although Nabal was unaware of what his wife had done.
Nabal got drunk that night, and Abigail still did not mention her activities to him. “Then in the morning, when Nabal was sober, his wife told him all these things, and his heart failed him and he became like a stone. About ten days later, the Lord struck Nabal and he died” (1 Samuel 25:37–38).
When David heard of these events, he offered Abigail a marriage proposal: “David sent word to Abigail, asking her to become his wife. His servants went to Carmel and said to Abigail, ‘David has sent us to you to take you to become his wife.’ She bowed down with her face to the ground and said, ‘I am your servant and am ready to serve you and wash the feet of my lord’s servants.’ Abigail quickly got on a donkey and, attended by her five female servants, went with David’s messengers and became his wife” (1 Samuel 25:39–42).
On a negative note, the chapter concludes with the information that David’s first wife, Michal, had been taken from him and given to someone else. Also, David had a wife named Ahinoam, likely making Abigail his third wife. Abigail is later recorded as the mother of David’s second son, Daniel (1 Chronicles 3:1), also called Chileab in 2 Samuel 3:3.
Though considered a man after God’s own heart, David’s relationships with women were his weakness. In 1 Samuel 25, it is Abigail who is highlighted as the kind servant, while David is presented as a warrior with an expanding group of wives. This stark contrast in the story of Abigail provides some insight into the life of a woman living in difficult times. Abigail’s kindness and decisive action saved the lives of many and changed her life completely.
Genesis 19 tells the story of the destruction of Sodom and Gomorrah. Lot, Abraham’s nephew, lived in Sodom with his family. His daughters were engaged to local men. Lot was sitting at the gate of Sodom, the area where financial and judicial transactions took place, when two angels came into town. Lot invited them to stay with his family. After a rather exciting evening, the angels made sure Lot, his wife, and his two daughters left before God destroyed the city (Genesis 19:13). As they fled, the angels warned them, “Escape for your life! Do not look behind you, and do not stay anywhere in the valley; escape to the mountains, or you will be swept away” (Genesis 19:17).
Lot ran, his daughters close behind. “But his wife, from behind him, looked back, and she became a pillar of salt” (Genesis 19:26). She lagged behind. She turned and watched the flaming sulfur fall from the sky, consuming everything she valued. Then it consumed her. The Hebrew for “looked back” means more than to glance over one’s shoulder. It means “to regard, to consider, to pay attention to.” The Scriptures don’t say whether her death was a punishment for valuing her old life so much that she hesitated in obeying, or if it was a simple consequence of her reluctance to leave her life quickly. Either she identified too much with the city—and joined it—or she neglected to fully obey God’s warning, and she died.
We’re fortunate to receive similar warnings. Ephesians 4:22-24 tells us to take off the old self that is ruled by sin and be renewed, putting on the new self that is in the likeness of God. Similarly, 1 John 5:16 says that willful, deliberate sin can lead to death. Lot’s wife wasn’t able to accept that. What she chose to value in her heart led her to sin, which led to her death.
The Bible isn’t clear whether Lot’s wife was covered in the salt that rained down with the brimstone or if her remains were dusted with a coating of salt later. But it is interesting that she is described as a “pillar.” The Hebrew for “pillar” refers to a garrison or a deputy, that is, something set to watch over something else. The image of Lot’s wife standing watch over the Dead Sea area—where to this day no life can exist—is a poignant reminder to us not to look back or turn back from the profession of faith we have made, but to follow Christ without hesitation and abide in His love (Luke 17:32).
The amazing story of Shadrach, Meshach, and Abednego, three young men defying the mighty King Nebuchadnezzar and thrown into a fiery furnace, has captured the hearts of young children as well as adults for centuries. Recorded in the third chapter of Daniel, the account of Shadrach, Meshach, and Abednego provides believers today with strong and lasting lessons.
For their refusal to obey the king’s decree to bow down to the idol, three charges were brought against them. They paid no heed to the king and his commands, they did not serve the king’s gods, and they refused to worship the golden statue the king himself had set up. The penalty for their actions was death. Their response to the king was profound:
“O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3:15-18).
We cannot but be astonished by their faith in the one true God. At the very outset, their response in the moment of trial confirmed three things: their unswerving conviction of the God of the Bible, their confidence in the God who is who He says He is and will do what He says He will do, and their faith as revealed by their reliance upon the only One who had the power to deliver them from evil. Their acknowledgment of God over the world’s most powerful king resulted in God’s supreme power being revealed to unbelievers. Their faith demonstrates that God is able to deliver us from our own problems and trials.
As believers, we know that God is able to deliver. However, we also know that He does not always do so. Romans 5 tells us that God may allow trials and difficulties in our lives to build our character, strengthen our faith, or for other reasons unknown to us. We may not always understand the purpose of our trials, but God simply asks that we trust Him—even when it is not easy. Job, who endured incredible pain, almost insurmountable agony, and suffering, was still able to say, “Though He may slay me, yet will I hope in Him” (Job 13:15).
We also know that God does not always guarantee that we will never suffer or experience death, but He does promise to be with us always. We should learn that in times of trial and persecution our attitude should reflect that of these three young men: “But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3:18). Without question, these are some of the most courageous words ever spoken.
Jesus Himself said, “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell” (Matthew 10:28). Even if Shadrach, Meshach, and Abednego had to suffer a horrible, painful death in a burning oven, they refused to abandon God and worship an idol. Such faith has been seen innumerable times throughout the centuries by believers who have suffered martyrdom for the Lord.
Nebuchadnezzar was astonished that the fire did not consume Shadrach, Meshach, and Abednego. He was even more amazed when he saw not three, but a fourth person with them: “Look!” he answered, “I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God” (Daniel 3:25 NKJV). The point here is that, when we “walk by faith (2 Corinthians 5:7), there may be those times of fiery persecution, but we can be assured that He is with us (Matthew 28:20). He will sustain us (Psalm 55:22; Psalms 147:6). He will ultimately deliver us. He will save us … eternally (Matthew 25:41, 46).
The chief lesson from the story of Shadrach, Meshach, and Abednego is that, as Christians, we will never be able to bring the world to Christ by becoming like it. As did these three men, so should we in revealing to the world a higher power, a greater purpose, and a superior morality, than the world in which we live. If we are put before the fiery furnace, we can reveal the One who can deliver us from it. Remember the powerful, yet comforting words, of the apostle Paul:
“Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16-18).
Our hope when experiencing illness, persecution, or pain lies in knowing that this life is not the end—there is life after death. That is His promise to all those who love and obey Him. Knowing that we will have eternal life with God enables us to live above the pain and suffering we endure in this life (John 14:23).
The terms Major Prophets and Minor Prophets are simply a way to divide the Old Testament prophetic books. The Major Prophets are Isaiah, Jeremiah, Lamentations, Ezekiel, and Daniel. The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The Minor Prophets are also sometimes called The Twelve.
The Major Prophets are described as “major” because their books are longer and the content has broad, even global implications. The Minor Prophets are described as “minor” because their books are shorter (although Hosea and Zechariah are almost as long as Daniel) and the content is more narrowly focused. That does not mean the Minor Prophets are any less inspired than the Major Prophets. It is simply a matter of God choosing to reveal more to the Major Prophets than He did to the Minor Prophets.
Both the Major and Minor Prophets are usually among the least popular books of the Bible for Christians to read. This is understandable with the often unusual prophetic language and the seemingly constant warnings and condemnations recorded in the prophecies. Still, there is much valuable content to be studied in the Major and Minor Prophets. We read of Christ’s birth in Isaiah and Micah. We learn of Christ’s atoning sacrifice in Isaiah. We read of Christ’s return in Ezekiel, Daniel, and Zechariah. We learn of God’s holiness, wrath, grace, and mercy in all of the Major and Minor Prophets. For that, they are most worthy of our attention and study.
Isaiah 55 is descriptive of God calling the people of Israel to come to Him. God’s words at the beginning of chapter 55 use the metaphors of water, wine, milk, and bread. The action that God desires is for the people of Israel to “come to the waters.” Specifically, God wants the people of Israel to come and receive that which they have not earned and cannot pay for (Isaiah 55:1b). God is offering a free gift.
Isaiah then records God explicitly calling Israel to come to Him (55:3). Israel is to come and listen with the purpose of having life. This same sentiment is seen in Isaiah 55:6, “Seek the LORD while he may be found; call on him while he is near.” The basic idea of the chapter is summed up in Isaiah 55:7b, “Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon.”
The book of Isaiah was written to the southern kingdom of Judah. The northern kingdom of Israel had already fallen to Assyria in 722 BC. Judah was quickly following in the footsteps of their brothers to the north (Isaiah 1:2). Isaiah begins the book by declaring that the nation of Judah was a rebellious people who did not know their master. Considering the nature of Judah’s relationship with God, Isaiah 55 presents a shocking message—come to God and receive mercy; come to God and receive that which you do not deserve.
Isaiah 55:1 begins by appealing to a need: “Come, all you who are thirsty.” The people of Judah had a need for mercy and grace from God as they did not do the things God required. Judah was in a covenant relationship with God. They had agreed to follow the laws of God but had not kept them. The result of disobedience to God is a need for mercy and forgiveness (Ephesians 2:1–10). Judah had that need.
Isaiah continues with the solution: “Come to the waters.” As the context describes, God is calling the people of Judah, who need mercy, to come to God to receive the mercy that only God can provide. In the metaphor, the people are thirsty. The obvious solution to the thirst is water. So, what does it mean to “come to the waters”? In this context, it means to return to God, dependent on His mercy.
Jesus uses a similar metaphor in John 4 in His conversation with the Samaritan woman. The Samaritans were half Jewish and half Gentile. Because of this, the Jewish people looked down on the Samaritans. As Jesus purposefully passes through the land of Samaria, He addresses a Samaritan woman at a well in John 4:7–38.
The woman finds Jesus at a well where she draws water. Through conversation, Jesus offers the woman “living water,” which will quench the thirst of the woman forever. Jesus uses this metaphor of water to point to that which leads to eternal life (John 4:14). Jesus was inviting the women to come to the waters and receive what she needed—the grace of God that leads to eternal life.
The Samaritan woman was an unrighteous, rebellious woman in God’s eyes (John 4:17–18), but Jesus offered her living water that would provide for her spiritual needs. In the same way, God had offered the people of Judah the water that He would freely give them (Isaiah 55:1). The same invitation for forgiveness and restoration is extended today: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17).