To discover:
As you read consider what
God promises those who repent of their sin.
To ponder:
We begin acknowledging how able God is to hear our call and
save us (59v1). The only conceivable hindrance is our sin. Israel ’s
had separated them from him so he would not hear them. This is outlined vividly
as violence, lying, injustice, conceiving deeds that harm others, rushing into
wickedness, bringing ruin and destruction, and never knowing peace (59v2-8).
Because of this God had not executed his justice against Israel ’s
enemies, nor displayed his righteous commitment to his promises in coming to
their aid. The people therefore look for light (ie. hope) but everything is
dark (hopeless). Indeed, they are spiritually blind: Lacking knowledge of God,
they are unable to find their own way out of their predicament (59v9-11). This
is because of the degree of their sin and rebellion, which means that they
themselves don’t display the sort of justice or righteousness they long for God
to display. These virtues are pictured unable to enter the city with God’s
truth stumbling in its streets and honesty absent, meaning that those who avoid
evil are the one’s preyed on (59v12-15). We see this in every unbelieving
culture.
Yet as the
LORD looked on, he was displeased, but also appalled that there was no-one to
intervene and help. This is the tension as he looks on sin and the penalty it
deserves. And it moves him to work salvation himself. 59v17 pictures the LORD
dressed in his own godly character to do battle for Israel .
Paul urges us to put on these same things as “God’s armour” when we battle our
spiritual enemies (Eph 6v10-20). The point is that only God can give the
victory. Isaiah therefore promises he will act in wrath against his people’s
enemies in proportion to their deeds, and this will cause people across the
world to fear and revere him in his glory. Indeed, against these enemies, he
will “come” like a rushing and destructive flood driven by a roaring wind. But
he will also “come” to Zion with
redemption for those who repent (59v18-20). And to this repentant people and
their descendents (presumably, raised to share their repentance) he promises a
covenant through which they will have his Spirit rest on them, and be enabled
to speak his word. Strikingly, these are the marks of the Messiah (61v1-2). The
inference is that they are received through allegiance to him. And this looks
to the coming of the Spirit at Pentecost, and his equipping the church to speak
of Christ (Acts 2).
At this
point a glorious picture of God’s repentant people is painted. They are told to
arise from their darkness and despair, because the light of hope they longed
for has come in the form of God’s glory - ie. God himself (see 59v20), like the
rising of the sun that heralds a new dawn. In a world of darkness, God’s glory
will therefore be seen over and shining on his people, so that they themselves
are lit up – ie. displaying that glory in a righteous character. And seeing
this, nations and kings will be drawn to them, not only bringing Israel ’s
sons and daughters to Zion , but
bringing their wealth to be used by God’s people in worship, the adorning of
his temple, and the honour of God. Astonishingly then, God will extend Israel’s
rule to the nations not with force, but by making them so attractive that
people will willingly come to join with them. So having shown his people his
anger, God will show them compassion, causing foreigners and kings to serve
them and rebuild Jerusalem ’s walls.
Moreover, he promises that the city’s gates will then be forever open so that
the nations and kings might come in this way, whilst those who don’t will
perish. Even the sons of Israel ’s
oppressors and her despisers will bow before her and acknowledge Zion
is the city of the LORD. In context this probably refers not to a reluctant
submission at the final judgement, but an acknowledgement of God with the other
foreigners who seek to serve his people (60v1-14).
God therefore promises that after
his people had been so forsaken and hated, they will be the pride and joy of
all generations forever. Pride here refers to the people being exalted before
the world. They will receive or “drink” the best from nations and kings, and be
governed in peace and righteousness. Violence and destruction will be gone.
Indeed, the walls (of protection) will be called “salvation” as God will keep
the city safe from its enemies; and the gates called “praise” because that is
the sentiment of those who enter. Furthermore, God’s glory will be Zion ’s
light, giving all the life that is needed, so there will be no need for the sun
or moon. Sorrow will also pass, the wider land be possessed, the people become
a fruitful shoot which displays God’s glory in their righteousness, and from a
small remnant, a great multitude come result. Moreover, all this will happen
quite suddenly (60v15-22).
Once more
we see this cannot refer simply to the return from exile, but has something
else in mind. The rising light of God’s glory and the nations bringing gold and
frankincense give us hints (60v1, 6). These events span the two comings of
Christ. Jesus represents the people, in whom God’s glory is fully manifest, and
to whose birth the nations come with their gifts. And it is in him that the new
Jerusalem comprising God’s repentant people is formed from faithful Jews, and
those from kings and nations who put their faith in him. Moreover, as they
come, they bring their wealth to serve the new Jerusalem (the church) and so
honour God. This entire people will then be established in the new creation
just as Isaiah predicts (Rev 21-22).
With all
this in mind, Isaiah can declare that in his own day he fulfils 59v21 by being
anointed with the Spirit to proclaim this good news to those who the exile has
made poor, broken and captive. It’s a message of God’s favour and comfort in
salvation, and vengeance against Israel ’s
enemies. It’s one that turns the grief (signified by ashes on the head) to joy
(signified by oil on the face), and promises not just that the people will be
dressed in royal robes of praise, but that they will become like oaks of
righteousness, displaying the splendour of God’s character to the world (61v1-3).
This is why our personal godliness really matters. By declaring these words are
fulfilled in him (Lk 4v18-21), Jesus is not only saying that he fulfils
Isaiah’s calling, but also his message, as the end of all the exile signified
comes through responding to his gospel. Not only would those who repent be
saved through death from the oppression of Rome ,
but from the oppression of Satan, sin and all suffering that stems from the
fall.
As before,
the concepts of Isaiah’s day are used to describe this distant spiritual
renewal. So he says the repentant people will restore Israel ’s
ruined cities, have foreigners care for their livestock, receive their wealth
to feed on, and all be called priests – ie. those who are closest to God in
their service. Their disgrace will be replaced by a double portion (ie.
abundance) of the land, and all because God loves justice and hates sin. The
sense is that in justice the LORD rewards repentance. So he promises an
everlasting covenant guaranteeing that his people’s descendents will be known
and acknowledged as blessed amongst the nations – just as Christians often are
(61v4-9).
In 61v1-11
Isaiah seems to speak as Zion ,
delighting in God having clothed the city in the splendour of this salvation
and righteousness of life, recognizing that just as in the growth of plants,
God has causes the city’s righteousness and praise to spring up before all
nations. One cannot but think of this fulfilled in the parable of the sower
(see also 55v10-13).
Praying it home:
Praise God for including
you in this great and certain hope. Pray that you and Christians you know would
rejoice more deeply in it.
Thinking
further:
None
today.
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