To discover:
As you read consider the
ways God comforts his people.
To ponder:
God describes Judah ’s
experience as like divorce or the paying of creditors. The sense is that she
has been sent away because of her unfaithfulness to God and his demand for
justice. And he couldn’t be blamed for this. He could dry up the Red
Sea and clothe the sky with darkness, so he was quite able to save
her; but she didn’t answer his call – perhaps the prophets’ call to repent
(50v1-3). Here Isaiah speaks as God’s servant: God’s sovereignty as the ruler
of the nations is stressed. And it is he who Isaiah says instructs him as
servant every morning with a word to sustain the weary, no doubt by proclaiming
the glorious future God will bring about. The servant’s obedience is also
emphasized, despite it meaning he was mocked and beaten – an obedience he can
sustain with face like flint because God helps him, and in whom he knows he
will be vindicated for what he proclaims. Indeed, in the light of this, the
servant asks who will condemn him (50v4-9). And so Isaiah’s servant looks not
only to Christ’s work and suffering, but that of God’s people who follow him
(see especially Rom 8v33-39).
The oracle continues asking who
will fear God and obey the servant’s message, urging those in the darkness of
ignorance and evil to walk in the light and trust God – ie. to understand the servant’s
message and live righteously through faith (50v10). 50v11 may be literal,
referring to those attacking with torches, or metaphorical, referring to those
seeking their own “light” – ie. their own knowledge and morality. Either way,
they will experience torment under God’s judgement. This chapter therefore
urges us not to blame God for the trials of life under the curse of Eden ,
but instead to fear and trust him, obeying his call through Christ and the
church to repent.
What
follows is a promise to the righteous that just as God brought many from the
one Abraham, so in compassion he will restore Zion
to an Eden-like state, filled with joy (51v1-3). The people are referred to as
God’s people and nation, and the sense is that as they live by God’s law, God’s
justice will be seen as “light” by the nations as his salvation draws near in
fulfilment of his righteous commitment to his promises. Judgement will follow,
the creation will disappear, but this salvation will endure forever (51v4-6).
This is the framework of the days spanning Christ’s return. But what is
striking is the expectation that believers will be so godly as to attract those
from all nations to their light. These people are said to have God’s law in
their hearts (see Heb 8v10) and urged not to fear persecutors as they will be
destroyed, whereas they as believers will experience everlasting salvation
(51v7-8). There is much encouragement here.
At this
point God is called to awake and act as he did in the exodus, when he slayed
Rahab (a monster that depicts Egypt ),
and brought the redeemed through the Red Sea . So, it is
declared, the ransomed will return from exile and enter Jerusalem
with everlasting joy that crowns them (perhaps as victorious in God), and with
suffering fleeing away. The exalted language suggests that what is in mind is
the ultimate salvation those of faith who return from exile would experience
(51v9-11).
Here God
returns to the faithful fearing the “wrath of the oppressor.” He declares this
unnecessary as he is the one comforting them and whereas men are transient like
grass, he is the almighty creator. He therefore promises the prisoners will
soon be freed and provided for (51v12-15). Moreover, turning to his servant, he
declares that he has not only given him his words, but as creator, he protects
him too. The sense is that what God does for his servant he will do for Zion ,
who he says are his people (51v16). We can be confident too, that he will
protect us from the powers of evil, granting us freedom and all spiritual
provision until bringing us to the heavenly Zion .
God
promises that whereas Israel
chose to journey to Egypt
and were oppressed by Assyria , her current trials are
more directly God’s doing. Indeed, he readily gave them up without even
requiring money. But because of that, he also needs none to redeem her (52v3-4).
The point is that it is easy for him. Yet as he looks on his people, he finds
their leaders mocking (52v5, or wailing, footnote). 52v6 suggests the references
to God’s name being blasphemed refer to Judah ’s
ungodliness and unbelief (or how their exile makes God look unable to defend
them): God will act in fulfilment of his word through Isaiah in such a way that
his people will know his name, ie. his power, authority and his faithfulness to
his promises. And it is his action through Christ that reveals this most fully.
52v7-10
celebrates this: The feet of those crossing the mountains to Zion
with news of God returning to the city are described as beautiful. Their
message is of him bringing salvation, grounded in the fact that it is he who
reigns over all, and who is therefore more than able to rescue the people from
their exile. So the people of Zion
hear the watchmen who guard the walls shout for joy, no doubt as the messenger
shouts up with the news, and as they then eagerly look for the LORD who is
bringing the people back. The very ruins of the city are then exhorted to burst
into song for this great act of salvation which will be witnessed throughout
the known world of the day. At this point the Jews in Babylon
are called to depart. But something has made them clean and holy, so that they
musn’t touch anything unclean, and so they can all be portrayed as fulfilling
the levitical role of carrying the vessels for the sanctuary within the temple.
The point is that they are now all purified, and returning without the fear of
haste or flight, but with God guarding them and leading them home (52v11). Paul
applies the message of salvation to that preached in the gospel (Rom 10v15).
This speaks of redemption from the exile from Eden
and the slavery of sin. And by it, God purifies his people, dwells amongst them
by his Holy Spirit, and brings them to the heavenly city.
Praying it home:
Praise God that he
himself leads us to our heavenly Zion .
Pray that we would not fear this world, confident in him.
Thinking
further:
None
today.
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