Isaiah 1-6 focus on the spiritual situation and needs of the people. Isaiah 7-12 focus on the political situation in which Judah found itself “in the days of Ahaz” (736-725 B.C.; Isaiah 7:1) and the failure of the nation’s leaders to trust the Lord.

Ahaz’s Behavior in a Crisis

7:1-9
What crisis was Ahaz facing?
During the reign of Ahaz, Assyria was growing increasingly stronger as a military power. The Assyrians had a reputation as fierce and ruthless warriors (see Isaiah 5:27-30). Some scholars refer to them as the Nazis of the eighth century B.C.!

Feeling pressured and threatened by Assyria (under the leadership of Tiglath-pileser III), Rezin (king of Syria/Aram) and Pekah (king of Israel) formed a military coalition and asked Ahaz (king of Judah) to join them. When Ahaz refused to join their coalition, Pekah and Rezin put in motion their plan to overthrow Ahaz (known as the Syro-Ephraimitic crisis) and set up a puppet government in Judah which would cooperate with them (7:6).

When Ahaz and the people of Judah learned that the two kings from the north were approaching, their hearts trembled with fear (7:2). God then commanded Isaiah to take his son Shear-jashub (whose name means “a remnant shall return”) and deliver a message of assurance to Ahaz (7:3-4): “Take care, and be calm, have no fear and do not be fainthearted. . .” This is the first recorded encounter between Isaiah and Ahaz, who was inspecting the city’s water supply in anticipation of a siege (7:3).

Isaiah assured Ahaz that the two kings (or “two smoldering stubs of firewood” Isaiah 7:4, NIV), would soon die and that within sixty-five years Ephraim (the Northern Kingdom) would no longer exist (7:5-9). Isaiah spoke these words in 734 B.C. Syria fell to the Assyrians in 732 B.C., Israel fell to the Assyrians in 722 B.C., and by 669 B.C. the nation of Israel no longer existed.

God’s message was plain: trust in the Lord and live or do not trust in the Lord and suffer defeat. The Jerusalem Bible preserves a convicting play on words in the Hebrew text by translating Isaiah 7:9, “If you do not stand by Me, you will not stand at all.”

Note: Alarm is present where there is no confidence in God.
When King Ahaz and the people of Judah learned of the threat from Pekah and Rezin, they “shook as the trees of the forest shake with the wind” (7:1). They had no confidence in the face of difficulties. Ahaz sought in vain to relieve his anxieties by inspecting his water-system and entering into a foolish alliance with Assyria. He sought to calm his fears apart from God. Alarm and panic is always present where there is no confidence and trust in God.

Note: It is foolish to refuse God’s help.
Ahaz foolishly refused God’s help and sought instead the help of Tiglath-pileser III. He sought the help of man above the help of God. He sought help from the arm of flesh rather than from God’s mighty arm. Whenever we are tempted to disregard the help of God we should remember Ahaz and allow his foolishness to be a warning beacon against refusing God’s help. God is worthy of our trust.

7:10-17
What did God offer Ahaz to assure him of victory over Pekah and Rezin?
God offered to give Ahaz any sign to assure him of victory over Pekah and Rezin (7:10-11). Ahaz piously refused to ask God for a sign, probably because his personal plan was to form an alliance with Assyria as indicated by 2 Kings 16:7-8. In addition, had Ahaz accepted the offer for a sign he would have had to alter his plans to ask Assyria for aid. Ahaz chose to seek aid from Assyria rather than from God.

God however, gave Ahaz a sign anyway. While the ultimate fulfillment of the sign (prophecy) is in the Lord Jesus Christ, it had an immediate significance to Ahaz and the people of Judah. A young woman would marry, conceive, and bear a son whose name would be “Immanuel.” Ahaz was told that before this boy reached an age of moral accountability, the two kings (Pekah and Rezin) would be destroyed. This prophecy was fulfilled when Assyria defeated Syria in 732 B.C. and Israel in 722 B.C.

7:10 [8th century BC; Northern Kingdom of Israel (Ephraim) under the leadership of King Pekah and Syria (Aram) under the leadership of King Rezin threatened to invade Judah for refusing to join them in an alliance against Assyria (ruled by Tiglath-Pileser III); God sent Isaiah to reassure Ahaz that Pekah and Rezin would not succeed] Again [cf. 7:4-9 re: what the Lord had spoken through Isaiah] the LORD spoke to Ahaz [an evil king of Judah; God spoke words of encouragement through Isaiah],

 7:11 “Ask the LORD your God for a sign [to assure him that Judah would not fall to its attackers], whether in [no limits placed on what Ahaz might ask] the deepest depths or in the highest heights.”

 7:12 But Ahaz said [his answer sounds pious but is in fact hypocrisy because his personal plan was to form an alliance with Assyria (cf. 2 Kings 16:7-8) rather than to trust God], “I will not ask; I will not put the LORD to the test. [perhaps alluded to Deut. 6:16 which prohibited testing God; in this case God commanded Ahaz to ask for a sign, therefore the only acceptable response was to obey God]“

 7:13 Then Isaiah said, “Hear now [Behold], you house of David! Is it not enough to try the patience of men? Will you try the patience [to weary, to wear out] of my God also?

 7:14 Therefore the Lord himself will give [an example of God’s mercy and grace] you a sign [even if you don’t ask for one]: The virgin [Hebrew ‘almah: unmarried woman; some feel this refers to either Isaiah’s wife or Ahaz’s wife: the woman would have been unmarried at time of this prophecy, then married, then pregnant, then give birth to child who became sign to Ahaz] will be with child and will give birth to a son, and will call him Immanuel [means “God with us” — ultimate fulfillment of this prophecy was in virgin birth of Jesus (cf. Matt. 1:23)].

Note: There are differing views regarding the immediate identity (not the ultimate messianic identity) of the child named “Immanuel.” Some scholars believe that the child named “Immanuel” was Isaiah’s own son. Other scholars believe that the child was a son to be born to Ahaz, a royal heir to assure him of the continuance of the royal line. Those who adopt this view believe that the royal heir was Hezekiah.

Prophecies of Assyrian Invasion

7:18-25
What would happen as a result of Ahaz’s refusal to trust God?
Because Ahaz refused to trust the Lord, Isaiah warned him that Assyria and Egypt would invade and ravage the land of Judah. In fact, Judah would experience the worst days since the division of the kingdom (7:18). There are four oracles introduced by the phrase “in that day.”

First, God would whistle for Assyria (and Egypt) to descend upon the land like a swarm of insects (7:18-19).

Second, the Lord would shave the land as with a razor (from head to foot), leaving it completely barren (7:20).

The third and fourth oracles describe the conditions after the Assyrian rape of the land.

Third, the people would be forced to subsist on a meager diet of dairy products (7:21-22).

Fourth, briars and thorns would replace the rich agricultural resources of the land (7:23-25), alluding to the commercial implications of the crisis.

8:6 [the female wanted to be regarded as her lover’s most valuable possession] Place me like a seal [a symbol of ownership and unbreakable devotion and commitment] over your heart, like a seal on your arm [symbol of strength and security; she wanted to feel safe and secure]; for love is as strong [only occurrence of this word in the Song] as death [in the sense that its power cannot be resisted], its jealousy unyielding as the grave [it holds tightly to those whom it has seized]. It [love and passion] burns like blazing fire, like a mighty flame.

8:7 Many waters [represent overwhelming power] cannot quench love; rivers cannot wash it away [indicates perseverance]. If one were to give all the wealth of his house for love, it would be utterly scorned [true love cannot be bought].

6:1 [the chorus is singing here…] Where has your lover gone, most beautiful of women? Which way did your lover turn, that we may look for him with you?

6:2 My lover has gone down to his garden [to her (his lover), in order to make love to her], to the beds of spices [a place of pleasure], to browse in the gardens and to gather lilies [refers to the woman].

6:3 I am my lover’s and my lover is mine [indicates that these lovers were committed to one another]; he browses among the lilies [the female acknowledged that her lover was comfortable in her presence and in their home].

2:1 I am a [only one of many flowers (i.e., girls)] rose [probably a crocus, daffodil, or narcissus] of Sharon, a lily [a flower of an unknown variety] of the valleys.

2:2 [the male’s evaluation of the worth of his lover] Like a lily among thorns is my darling among the maidens [the male esteems her as greater than all others].

2:3 [the female’s response] Like an apple tree among the trees of the forest is my lover among the young men. I delight [she enjoys his company] to sit in his shade [protection], and his fruit [pleasure] is sweet to my taste.

2:4 He has taken me to the banquet hall, and his banner over me is love.

2:5 Strengthen me with raisins, refresh me with apples, for I am faint with love.

2:6 His left arm is under my head, and his right arm embraces me.

2:7 Daughters of Jerusalem, I charge you by the gazelles [associated with sexual potency and fertility] and by the does of the field: Do not arouse or awaken love until it so desires [a charge to not be aroused sexually until the right time and person arrives].

1:1 Solomon’s Song of Songs [this is the title; the song begins in verse 2; the song is not linked to any event or person in Solomon’s life; the song has three singing parts: a male, a female, a female chorus].

1:15-17
1:15 [male exchanging compliments with female] How beautiful you are, my darling! Oh, how beautiful! Your eyes are doves [either round or peaceful in appearance].

1:16 [female returns the compliment] How handsome you are, my lover! Oh, how charming! And our bed is verdant [lush and luxurious, like a tree with thick, green foliage].

1:17 The beams of our house are cedars [having a house paneled with cedar was a luxury; refers to an arbor of cedars and firs (an idyllic love setting on a verdant bed under open skies)]; our rafters are firs.

Isaiah’s Call and Commission

6:1-8
What event led to Isaiah’s call?
Isaiah’s call came in the year of King Uzziah’s death. Isaiah had grown up during the prosperous and secure years of Uzziah’s fifty-two year reign (2 Kings 15:2; 2 Chron. 26:3).

In the year of King Uzziah’s death Isaiah had a vision of the Lord seated upon His throne. Judah’s throne was empty but the God of the universe who reigns forever and ever occupied heaven’s throne. Isaiah saw seraphim, heavenly angelic beings, attending to and declaring the glory of God.

This marvelous vision of God’s holiness made Isaiah aware of his sin and that of the people of Judah. Isaiah was cleansed and forgiven of his sin by a seraph that touched his mouth with a burning coal.

After his sin had been dealt with, Isaiah heard the voice of the Lord inquiring who would deliver His message to the people of Judah. Isaiah quickly volunteered to be that messenger. Warren Wiersbe comments, “Before he announced any ‘woes’ on others, he first confessed his own sin and said, ‘Woe is me!'”

6:9-13
What was Isaiah commissioned to do?
After Isaiah said, “Here am I. Send me,” God said, “Go, and tell… .” Isaiah was commissioned to take God’s message of warning to the people.

Wiersbe notes, “Isaiah’s ministry would actually make some people’s eyes more blind, their ears more deaf, and their hearts more calloused.” They would resist God’s truth. Isaiah then asked regarding the length of his commission and learned that he was to serve until the land became desolate.

Isaiah 6:13, a reference to a remnant, contains a glimmer of hope. It offered the big-picture perspective that would keep Isaiah going.

Practical Consideration: We should be prepared to go wherever God sends.
When God asked for a volunteer to bear His message, Isaiah responded without hesitation, even before he knew the nature of the mission. Someone noted that our attitude regarding service should be, “The answer is ‘yes’ Lord … now, what’s the question?”

Verse by Verse (NIV)

6:1 In the year that King Uzziah [also known as Azariah; his 52-year reign was the longest reign of any of the kings in Southern Kingdom of Judah; cf. 2 Kings 15:2; 2 Chron. 26:3; brought peace, prosperity, and security to Judah] died [about 740 BC; Uzziah died after a long illness caused by his improper offering of incense in the temple (2 Chron. 26:16-23)], I saw the Lord seated on a throne [Judah’s throne was empty but the God of the universe who reigns forever and ever occupied heaven’s throne], high and exalted [higher and more exalted than any earthly monarch], and the train of his robe [majesty; length of robe signified the wealth and power of a king] filled the temple.

6:2 Above him were seraphs [from Heb. word “to burn” (may indicate they had a fiery appearance); one of the highest orders of angels; their purpose is to magnify the Lord], each with six wings: With two wings they covered [because of God’s holiness; this act signified humility before God] their faces [so as not to look on God’s unveiled glory], with two they covered their feet [perhaps indicates ancient display of modesty], and with two they were flying [suggests their readiness to carry of the Lord’s commands].

6:3 And they were calling to one another: “Holy [means “to separate;” primary meaning is “otherness” or “apartness”], holy [emphasizes that God does no wrong but always does right], holy [repetition of the word emphasized God’s holiness] is the LORD Almighty [or “Lord of Hosts”]; the whole earth is full of his glory.”

6:4 At the sound of their voices the doorposts and thresholds shook [cf. Ex. 19:18] and the temple was filled with smoke [Moses’ tabernacle (Ex. 40:34-38) and Solomon’s temple (1 Kings 8:10-11) were filled with smoke (represented God’s presence) upon their completion and dedication].

6:5 “Woe to me [Isaiah expressed personal feelings of distress and sorrow after seeing God’s holiness]!” I cried. “I am ruined [word literally means “cut off” or “separated”]! For [note reasons why Isaiah felt he was ruined…] [1] I am a man of unclean lips [Isaiah confessed his own sinfulness and acknowledged that he was unworthy of the God he served], and I live among a people of unclean lips [Isaiah was part of a larger sinful community], and [2] my eyes have seen the King, the LORD Almighty.”

6:6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar [reference to the altar of incense that stood before the entrance to the holy of holies in the earthly tabernacle (Ex. 30:1-10)].

6:7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for [not because of anything Isaiah had done but because of God’s grace; God cleansed Isaiah of whatever made him unable or reluctant to serve].”

6:8 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us? [these questions remind us that God works through people]” And I said [Isaiah responded immediately and affirmatively to God’s call], “Here am I. Send me!”

6:9 He said [God commissioned Isaiah for service (a fruitless mission)…], “Go and tell this people: ” ‘Be ever hearing [they would hear Isaiah’s unpopular message], but never understanding [the people would continue in their rebellion]; be ever seeing, but never perceiving.’

6:10 [note description of how the people would respond to God’s message preached by Isaiah…] Make the heart of this people calloused; make their ears dull and close their eyes [Isaiah’s message would crystallize the Israelite’s rebellion; all of their senses would be shut off to Isaiah’s message of warning and salvation]. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.”

6:11 Then I said, “For how long [Isaiah asked how long he must proclaim God’s message of judgment on sin], O Lord?” And he [God] answered [note that Isaiah was to continue preaching until God’s judgment had fallen on the nation…]: “Until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged,

6:12 until the LORD has sent everyone far away [exile (Assyrians destroyed Northern Kingdom about 17 years after Isaiah’s visionary call; Southern Kingdom would fall to the Babylonians more than 150 years later); Isaiah was to continue preaching God’s message until there was no one left to hear it] and the land is utterly forsaken.

6:13 And though a tenth remains in the land [a remnant of people], it will again be laid waste. But as the terebinth and oak leave stumps [signify the potential for new growth] when they are cut down, so the holy seed will be the stump in the land.”

Parable of the Vineyard

5:1-7
What method did Isaiah employ to communicate with his listeners regarding the state of their relationship with God?
Isaiah captured the attention of his listeners by singing a song (parable) to them (5:1). He probably appeared in the guise of a minstrel at one of the harvest festivals where he sang a song about a vineyard to his listeners.

The song related the story of an individual who planted a vineyard and employed every measure to insure its success (5:2). The individual who planted the vineyard chose a fertile site, carefully cultivated the soil, planted it with the best vine, and made careful provision for harvesting and storing his crop. In light of the careful preparations, the owner of the vineyard had high hopes and expectations for his vineyard. At harvest time however, the vineyard produced only worthless fruit.

Isaiah then asked his listeners what more the farmer could have done to insure the success of his vineyard (5:3-4). Although their response is not recorded, the listeners probably condemned the vineyard. Isaiah then proceeded to inform his listeners of what the farmer was going to do with his vineyard. The farmer was going to abandon and neglect it, the most effective way to destroy a vineyard (5:5-6).

In concluding the parable, Isaiah must have shocked his listeners by identifying the owner of the vineyard as the Lord of hosts and the vineyard as the house of Israel (5:7). God, expecting a harvest of justice and righteousness, found only bloodshed and cries of distress from the victims of injustice and oppression.

Note: This style of parable is described as a “Trojan horse” parable because the speaker disguises his intent until the end of the parable and leads his listeners to pass judgment on themselves. Nathan employed this technique in his rebuke of David (see 2 Samuel 2:1-12).

Practical Consideration: The most effective way to destroy a vineyard is to abandon it.
In the parable of the vineyard, the farmer abandoned the vineyard when it produced only bitter and worthless fruit. Biblical commentator Page H. Kelley comments, “When all divine restraints are removed, the sinner is certain to wreck his own life. One writer has observed that the saddest day in any man’s life is the day when God says to him, ‘Thy will be done!'” This is, indeed, the worst punishment of all.

Judgment on the Wealthy, Proud, and Frivolous

5:8-25
How did Isaiah accentuate the point of his parable?
Isaiah accentuated the point of his parable by uttering six woes, which some have identified as the worthless fruit produced by the vineyard.

First, Isaiah cried out against the greedy (5:8) who amassed lands and houses, consequently reducing many people to poverty. Micah 2:1-2 affirms that dishonest means were used to acquire such properties. Isaiah pronounced God’s judgment on the greedy land-grabbers: their mansions would become desolate and their fields unproductive (5:9-10).

Second, Isaiah cried out against drunkenness (5:11). The men of Judah had an insatiable desire for strong drink which made them unaware of what the Lord was doing in their day (5:12). Isaiah predicted that in the coming judgment these people would become food for the grave (5:13-17).

Third, Isaiah cried out against those who were harnessed to their sin like animals to a cart (5:18). These skeptical individuals challenged God to prove Himself to them by doing mighty works (5:19).

Fourth, Isaiah cried out against those who had lost their moral bearings (Isaiah 5:20 and see also Amos 5:7).

Fifth, Isaiah cried out against those filled with conceit and who esteemed themselves too highly (5:21). Proverbs 3:7 declares, “Do not be wise in your own eyes; Fear the Lord and turn away from evil.”

Sixth, Isaiah cried out against drunkards who perverted the judicial system of the day (5:22-23). This was a cry against injustice. Isaiah 5:24-25 describe the nature of the judgment that would be experienced by all those mentioned in the woe oracles.

5:26-30
What prediction did Isaiah make following the woe oracles?
Isaiah 5:26-30 contains a vivid description of the coming judgment. Isaiah pictured God whistling to a distant nation (Assyria) which speedily responded to His call to execute judgment upon His people. The Assyrians would eventually destroy the Northern Kingdom and devastate the Southern Kingdom, which would be delivered but go into captivity in Babylon a century later.

God’s Redemptive Purpose in Judging Zion

4:2-6
What new thing would God bring about in the last days?
Like the oracle in Isaiah 2:1-5, this passage is eschatological in its content. These verses look ahead to a purified city inhabited by a purified remnant enjoying the beneficent protection of God’s presence. It describes the state of the remnant, or those who survive God’s judgments on Jerusalem. They “will be called holy” (4:3), will have their names recorded in God’s census book or the Book of Life (4:3), and will be cleansed (4:4). After the cleansing of verse 4, God will create an environment in which the people also enjoy the blessing of His protection from all harm and danger (4:5-6).

Note: The word “Branch” in verse 2 can refer either to [1] the Messiah, [2] the remnant which survives God’s judgment, or to [3] the fertility of the land in the eschatological age.

3:1-12
What fate awaited Jerusalem and Judah?
A day was coming when God would take away from the nation all of the things in which they were trusting, including bread and water (3:1), leaders and warriors, and judges and prophets (3:2). A day was coming when Jerusalem and Judah would experience a crisis in leadership. God would remove the supports of Judah’s political structure (3:1-3). The administration of the country would fall into the hands of incompetent and inexperienced weaklings (3:4). As a result, there would be a collapse of law and order and anarchy would reign (3:5). The people would search in vain for a competent leader (3:6-7). Jerusalem and Judah would come to ruin because of their rebellion against the Lord. (3:8). The wicked would also come to ruin, but the righteous would be rewarded (3:9-12).

3:13-15
What charge did God bring against Judah‘s leaders?
God charged Judah’s leaders with abusing and crushing the weaker members of society. They failed in their responsibility to care for God’s vineyard. Their houses were filled with the plunder of the poor. They had abused their judicial and political power to feather their own nests. They made life miserable and unbearable for the weaker members of society. They had failed in their social and moral responsibilities.

Practical Consideration: God takes notice of how leaders use their position, power, and influence.
The elders and princes of the people abused their power with impunity. They crushed the weaker members of society for their own selfish gain. They thought nothing of destroying people and families in their pursuit of wealth. God however, took notice of the plight of the poor and served notice to the elders and princes that He would contend with and judge them for their abuses.

3:16-4:1
What fate awaited the women of Jerusalem?
Isaiah had a stern message for the proud “daughters of Zion“ who profited from their husband’s crimes (see also Amos’ message to the women in the Northern Kingdom in Amos 4:1-3). The wealthy women were guilty of proud, sensual, self-serving behavior. They proudly displayed their wealth in their adornment as they pranced through the streets of the city. Isaiah prophesied that they would be stripped of their fine clothing and cosmetics and wear sackcloth instead. Their heads would be covered with scabs and many would become bald. The men of the land would be slain in battle and those remaining would receive numerous proposals for marriage by women seeking to escape the shame of being unmarried and childless.

Prophecy of Hope for a New Jerusalem

2:1-5
What was in store for Jerusalem in the last days?
In Isaiah 2:1-5, an eschatological passage, Isaiah envisioned Jerusalem as the world’s spiritual center in the last days (compare to Micah 4:1-5). He envisioned it as the place where the peoples of the earth would come to learn the ways of God and depart to walk in His paths. The central function of the Temple would be to impart God’s Word to the nations rather than serve as the place for sacrifices. Isaiah envisioned a day when peace would reign in the world and there would be no more war. Instead, implements of war would be made into farm implements and men would be able to live their lives free from the fears and consequences associated with war. Warren Wiersbe points out, “When prophets declare a vision of the future, they do it to encourage people to obey God today.” In light of the glorious future envisioned by Isaiah, he exhorted the “house of Jacob” to “walk in the light of the Lord” (2:5) in the present.

Note: Isaiah 2:4 is inscribed on the walls of the United Nations Plaza in New York.

A Vision of Unrepentant Jerusalem

2:6-11
What characterized the state of affairs in Isaiah’s day?
Isaiah 2:6-11 gives us some insight into the state of affairs in Isaiah’s day. Isaiah described a situation in which the people had excluded God from their lives. Instead of depending upon the Lord and walking according to His ways, the people relied on foreign influences and alliances. These foreign influences caused the people’s love for God to grow cold. The people listened to soothsayers rather than God’s prophets (2:6). They filled their land with wealth and implements of war (2:7), and trusted in those things rather than in the Lord. The people worshiped idols made with their own hands rather than the Lord (2:8). The land was so filled with foreign influences, silver and gold (materialism), horses and chariots (military might), and idols that there was no room for God. The enormity and scope of these sins prompted Isaiah to ask God to withhold forgiveness from the people (2:9). Isaiah then warned the people to try to hide from God’s judgment, something that was not possible (2:10). The coming judgment would humble men and the Lord alone would be exalted (2:11).

Practical Consideration: It is foolish to fill ourselves with the wrong things.
Isaiah 2:6-8 records the things that “filled” the nation and the lives of the people. They were “filled” with influences from the east (2:6). Their land was “filled” with silver and gold and “filled” with horses and chariots (2:7). Their land was also “filled” with idols that the people worshiped. The land and people were so full of the wrong things that there was no room for God. They had crowded God completely out of their lives. If we allow ourselves to be filled with the wrong things then we will have no room for God. If, however, we allow God to fill our lives then we will have no room for the wrong things.

2:12-22
What fate awaited the proud and haughty?
Isaiah 2:12-22 records the fate awaiting the proud. The proud, who are always interested in their standing, would be brought low. Using graphic descriptions of great and lofty things as symbols of man’s pride (2:13-17), Isaiah accentuated the fate of the proud. They would be humbled and the Lord alone would be exalted. They would cast their idols in fear into the habitations of moles and bats and try in vain to find refuge from judgment in caverns. Isaiah ended this oracle with a rhetorical question designed to accentuate the folly of trusting in man.

Practical Consideration: Pride is the quickest way to the bottom.
God’s message to the proud and lofty was that they would be brought low. Throughout Scripture, God’s message to the proud, haughty, and arrogant is the same: all such people will be brought low, will be humbled, and will fall. The Scripture notes no exceptions to the rule.