Estelle’s book provides some truly original biblical insights as he reflects upon the Joseph and Daniel narratives, arguing that they exemplify God’s people engaging as individual believers in the secular field. The historical material provides an illuming exploration of what the spirituality of the church is not, and what it is. Readers will find throughout this nearly-comprehensive volume thought-provoking material to help discover a refined, precise, and biblical understanding about what task Christ gave his church between his ascension and return.

Western culture is being ripped apart, to varying degrees depending on the country, over issues of social justice and cultural welfare. That increasing pressure has also often included the advocates of various social causes demanding assent from everyone else. This no exception approach to ideological uniformity has also often affected the church, as proponents of cultural issues impose their views upon us as another institution that must get in line with secular orthodoxy. Perhaps even more troubling, Christians also have sided against one another even on these exact same issues—in some way or another—both insisting that the church must adopt and promote their cause. Christians sympathetic to mainstream cultural woes summon the church to align itself overtly with the same causes defended in the popular media, while Christians who see those issues as nonsensical intrusions of unbiblical mindsets insist that the church speak out against these same agendas. Ironically, both sides of this issue demand the same thing: that the church as church address cultural issues with a formal and official stance and pronounce from the pulpit about what God has said we must do.
Into this furor of demands for the church to saddle up for or against every wave of cultural concern, Bryan Estelle has contributed a balanced, even-keeled defense of the church’s mission as focused primarily upon spiritual matters.
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There is also an important redemptive-historical development from Isaiah to Jesus. John 12:41 explains that Isaiah “saw his glory and spoke of him.” This means either that the prophet saw the glory of the preincarnate Messiah, who is “high and lifted up” (Isaiah 6:1), or that he foretold the exaltation of the suffering servant, who reveals God’s glory as he accomplishes God’s redemptive plan (Isaiah 52:13–53:12). In either interpretation, Jesus is not merely another messenger from God but the glorious God-in-the-flesh, “full of grace and truth” (John 1:14). He is both the fulfillment of the rejected-prophet pattern and the one foretold by the prophets.

Isaiah 6 recounts one of the most stunning revelations of God’s majesty in the Old Testament. The prophet writes, “In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple” (Isaiah 6:1). The six-winged seraphim — fiery, flying heavenly beings — call to one another with booming voices, “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Isaiah 6:3).
Isaiah responds to this awesome theophany with distressed confession: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (Isaiah 6:5). One of the fiery angels touches Isaiah’s mouth with a coal from the heavenly altar to remove his guilt, and then the Lord calls and commissions his prophet. Isaiah’s initial zeal — “Here I am! Send me” (Isaiah 6:8) — turns to confusion — “How long, O Lord?” (Isaiah 6:11) — when the prophet considers his challenging charge:
Go, and say to this people: “Keep on hearing, but do not understand; keep on seeing, but do not perceive.” Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed. (Isaiah 6:9–10)
While Revelation 4 recalls Isaiah’s vision of the divine throne, Jesus and the apostles more frequently cite the prophet’s commission to preach to a recalcitrant people unable to hear or see spiritual truths. These verses feature prominently in all four Gospels (Matthew 13:13–15; Mark 4:12; Luke 8:10; John 12:39–41), the book of Acts (Acts 28:25–28), and even Paul’s letter to the Romans (Romans 11:8). Why? This Old Testament passage helps to explain how the rejection of Jesus and his followers fulfills the larger biblical pattern of the maligned messengers of God.
Let’s review the context of Isaiah’s prophecy and then consider Jesus’s use of this passage in Matthew 13:13–15.
Isaiah’s Startling Commission
Isaiah 1–5 establishes Judah’s chronic idolatry, hardness of heart, and lack of spiritual understanding. Though there are flickers of hope about what God will do “in the latter days” (Isaiah 2:2–5), these chapters repeatedly expose the people’s rebellion and announce God’s coming reckoning. The people are like unruly children who have despised the Holy One of Israel (Isaiah 1:2–4). In their idolatry and immorality, Judah resembles Sodom and Gomorrah, the wicked cities God destroyed with fire and brimstone (Isaiah 1:9–10). The beloved vineyard of the Lord has yielded nothing but wild grapes (Isaiah 5:1–7).
For five tense chapters, Isaiah decries their sins and warns of judgment. Then, in chapter 6, Isaiah beholds God’s glory and receives his commission to blind the people’s eyes, stop up their ears, and harden their hearts (Isaiah 6:9–13). The prophet’s preaching would not merely warn the people but would confirm them in their stubborn rebellion against God.
The biblical prophets often speak of Israel’s malfunctioning eyes and ears to illustrate their inability to respond rightly to divine revelation. This imagery reflects God’s earlier word of judgment in Deuteronomy 29:4: “To this day the Lord has not given you a heart to understand or eyes to see or ears to hear.” Moreover, pronouncements about the people’s spiritual blindness, deafness, and dullness reveal that they now resemble the lifeless idols they have revered. Psalm 115:4–8 unpacks this biblical logic.
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God is beautiful. Rightly seen, God evokes awe and wonder. God is worthy of glory—as much more glory as the maker of a mountain has more glory than the mountain itself (Hebrews 3:3). It is fitting that we gaze at him and admire him and it is fitting that we tell others about him. This is how we glorify him—to see him, enjoy him, admire him, and let all of this overflow into a life of worship and proclamation.

A friend recently asked, “What does it mean to glorify God?” It is a phrase we know and a phrase we often repeat. But what does it actually mean? How do we go about it? And in what ways may we do the very opposite?
I write today from New Zealand where I have spent a couple of days in the shadow of Mount Cook. Mount Cook is the tallest mountain in New Zealand, its highest peak soaring to over 12,000 feet. It is as majestic a mountain as you will ever see and, for obvious reasons, a must-visit for tourists.
Not surprisingly, you can’t drive or walk any great distance before you spot people taking photos of the mountain. They most often stop in the middle of the lone road that leads to Mount Cook so they can take the shot we have probably all seen on Instagram—a shot in which the road serves as the line that leads the eye to focus on the mountain. Like a good tourist, I stopped to take the photo as well.
As I stood in the roadway and gazed at the mountain (listening carefully for cars racing up from behind), the thought entered my mind: “There is Mount Cook in all its glory.” And it is, indeed, glorious. It is glorious in the sense that it is beautiful and that it evokes awe and wonder. It is right and good that we pause to admire it and right and good that we wish to record the memory with a photograph. It is right and good that we wish to share those photographs with others so they, too, can admire the mountain and right and good that we encourage others to see it and enjoy it. If a friend ever tells me that he intends to visit New Zealand I will be sure to tell him, “Make sure you visit Mount Cook. Make sure you enjoy the majesty of that mountain.”
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