(291) October 18: Isaiah 65-66 & 2 Thessalonians 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 65-66 & 2 Thessalonians 1

To discover:­

As you read note what we learn about the church age and the glory to come.

To ponder:

Chapter 65 begins with God declaring how he revealed himself to Israel despite her not seeking or calling on him. This probably refers to his original creation of the nation through Abraham and in Egypt (65v1). The point is that they cannot blame God for their coming exile. His action from the start is evidence that he always acted in grace. Paul applies this principle to God revealing himself to the Gentiles too (Rom 10v20). God continues, stressing that he constantly held out his hands to Israel despite her being obstinate and provoking him with her idolatrous worship, disobedience of his cleanliness laws, and hypocrisy in warding others off for fear that they would be contaminated by them. No doubt, God held out his hands through the prophets, calling the people to take them in repentance. But not having done so, he is now clear: They cause him to fume with anger (65v2-5). And so he will pay them back the full payment for their sins and those of previous generations. And the certainty of this seems stressed by it being “written before” God – perhaps this oracle that decrees judgement (65v6-7). God’s is incredibly patient ad longsuffering. But he will judge in the end.

            65v8-10 declares, however, that God will not destroy all his people, as he has some fruitful servants (the remnant) on the vine of Israel. Indeed, he will bring forth more grapes (descendents) who will inherit the land and seek him. But those who forsake him, forget Zion, and engage in the occult, he will destine for destruction because they did not respond to his call (65v11-12). Whereas his faithful servants will eat, drink, rejoice and sing, their experience will be the opposite. Indeed, it will be so bad for them, that their name (reputation) will be left as a curse, in which people would say “may it be to you as it was to the unfaithful Israelites.” By contrast, the faithful will have another name – ie. their reputation and experience will be markedly different. And from then, those in the land will rely on God’s truthfulness in their blessings and oaths, because their sin and its consequences will have been forgotten by them and hidden from God, showing that he keeps his word (65v13-16). This is a certainty for those who trust in Christ.

            What follows displays how completely forgotten those things will be: God will create a new heavens (the sky, including stars etc) and earth in which the former things won’t be remembered. This is new as in renewed rather than replaced, as the stress here is on Israelites still living in the land and still having Jerusalem in some sense. It will still be this earth (see Mat 5v5, Rom 8v19-21). Moreover, Isaiah cannot be speaking of absolute forgetfulness, as there must be some awareness if God is to be praised for his grace, and we are encouraged we will meet our loved ones again (1 Thess 4v13-18). The point is, that the distress and shame of the past will have faded from our minds. And so Isaiah’s hearers are called to rejoice in the future in which he will delight in Jerusalem and its people will no longer weep. v20 needs thought as seems to imply childbirth and death will remain. Some argue it therefore refers to a glorious period of history before the final state. However, v17 tells us this is after the new creation comes into being. Others suggest God is figuratively using concepts the Israelites would understand to describe the reversal of the curse in Eden. But it is hard to explain why, as he was prepared to talk of the removal of death earlier in Isaiah (25v7-8). Most likely to my mind, v20 therefore refers to the present age from the perspective of the age to come. So, there will be no more of the particular grief that now comes with premature death. Indeed, because we will be immortal we will consider those who lived to a hundred in this age to have still been mere children, and those who didn't live that long, to have been especially cursed not to even get that far. And what will life be like in the new creation? Homes and vineyards will no longer be taken from them through war or financial disaster (v21-22), so God's people will be able to enjoy the fruit of their labours without it ever being lost. The point is that the curse of childbearing and work (Gen 3v16-19) will have passed, as the faithful and their descendents (who also prove faithful) will be blessed by God - a blessing seen in his readiness to answer their prayers even before asked (v24, see Matt 6v8). More than this, on Mount Zion (Jerusalem), there will be harmony between animals, and the serpent (Satan) will eat dust, ie. experience his humiliation and defeat (v25). In other words, this future life will be a continuation of the sort of life we experience in this world, but perfected - a life of blessing, peace, security, harmony, flourishing and joy. We will need to decide from wider scripture whether we think there will be a literal Jerusalem and vegetarian animals!

            Returning either to Isaiah’s day, or looking ahead to the rebuilding of the temple after the exile, God speaks of his immensity, in which he is enthroned in heaven with his footstall on earth. This brackets the body of the book with Isaiah’s vision in 6v1. The point is that despite the existence of the temple, none can really build a house for him as God made everything (66v1-2). This is a reminder that although the temple rituals display the attitude of worship God seeks, the essence of what he looks for in worshippers is humility, sorrow for sin and fearful reverence for God’s word – presumably, not just his law, but these prophecies. So the ungodliness of God’s people meant that their offerings were actually the equivalent of serious sin, uncleanliness with respect to worship, and idolatry. Indeed, they so delighted in their abominations and refused to respond to God’s call through his prophets, that he declared that he would choose harsh treatment for them (66v3-4). It’s another reminder of how much God detests the hypocrisy of worship in those who are unrepentant and who neglect his word.

            Next God address the faithful. Their fellow Israelites who hate and exclude them whilst speaking piously of God’s glory and joy, will be shamed and repayed. The note about uproar in the city and temple looks to their destruction by Babylon, or if post exile, to some future destruction (66v5-6). By contrast, God stresses that the children Zion gives birth too – ie. his faithful remnant, will be born speedily and painlessly because God is in charge of the delivery. Its striking how true this is, when one considers it occurs as he brings us to faith in Christ. So those who love and mourn over the coming destruction of Jerusalem can also rejoice and be glad for her, for they will be nursed by her – implying there will be abundance to enjoy within a new Jerusalem (66v7-11). And so God promises Jerusalem peace or wholeness, and the wealth of the nations like a river and stream, which were the life source for any city. And by this means, her children will be fed, carried and comforted, and also find joy like the child on its mother’s knee. On seeing this, God’s servants will rejoice and flourish, seeing God’s hand acting for them, whilst his enemies witness his anger, as he comes like a heavenly warrior to judge all men (66v12-16).

In what follows God summarises Israel’s entire future in a few paragraphs (66v1-24): He declares Israelites who engage in idolatry and unclean acts will meet their end, and, as if to make up for their loss, he will gather non-Israelites from all nations to see his glory. Having set up some “sign” amongst the Israelites, he will send some of those who aren’t destroyed (presumably because they are repentant) to proclaim his glory to the nations. And those from the nations will then come to Jerusalem bringing Israelites with them as an offering to the LORD. Shockingly, God will even select some of them to be priests and Levites – ie. those who minister in whatever is the equivalent of the temple. And so God will have ensured not only that the “name” and so reputation of Israel will endure forever before him in this remnant, but those from all mankind will forever bow before him. However, they will see those who rebelled outside the city in a never ending destruction (66v1-24). This is all an astonishing fit with the church age, in which Jesus outlined a series of events as a “sign” of the destruction of Jerusalem in AD70 (Lk 21v7-24), repentant Jews became the first Christians and took the gospel to the nations, who in turn shared it with Jews who have joined them in coming to the new Jerusalem through faith. And God has made many of those Gentile ministers of the church, his spiritual temple. Here we might note Paul’s stress on word ministry as a priestly ministry whereby people are offered to God (66v20, Rom 15v16).

Praying it home:

Praise God for how he has eventually fulfilled his purposes despite Israel’s sin and failure to attract the nations to him. Pray that you would play your part of proclaiming his glory to the nations.

Thinking further:

None today.

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(290) October 17: Isaiah 62-64 & 1 Thessalonians 5

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 62-64 & 1 Thessalonians 5

To discover:­

As you read note God’s commitment to his promises.

To ponder:

God declares that he will continually refrain from silence until all he has predicted comes to pass, and Jerusalem shines with the glory of his righteousness and is seen by kings (62v1-2). The point may be that he will continually issue sovereign commands to ensure his promises are fulfilled (see 63v1b). The new character to the glorifed city is signalled by God giving her a new name, and her being like a crown of splendour that God holds. The sense may be that the city demonstrates God’s rule over all things, and is being held up to the world so people can see. So the watching world will call Zion by names reflecting God’s delight in her as his bride, and her binding “marriage” not only to God, but to her descendents and her land (62v3-5). God also declares that he has posted “watchmen” (possibly leaders) who will call on him to act until he does as he promised (62v6-7). This reminds us that although God has promised Christ will build his church and then return, we are still called to persistently pray that God would act to that end.

            In terms of Jerusalem, we then read that God had sworn by his right hand of power that he would never again give Israel’s harvests to foreign oppressors. Rather, these things would be enjoyed in the context of the feasts that celebrate harvest (62v8-9). Again, the call is given to prepare the way for the people to come from the nations and through the gates of Zion. And it is said a worldwide proclamation has been made, telling the nations to declare to Zion that her Saviour is coming with his reward (62v10-11). The people will then be called “holy” and “redeemed” and “sought after” and “no longer deserted:” More names to reflect their change of status (62v12).

63v1 then pictures someone looking from Zion’s battlements, asking who it is that strides with great strength towards Jerusalem from Edom and its capital, in glorious robes that are stained red. God himself answers with confidence not only that he is mighty to save, but that he is speaking in righteousness – ie. that what he has just done is right in terms of his commitment to justice and to his promises. Asked why his garments are red, he then explains that it is the blood of the nations: It seems that having called the nations to release his people to return to Zion, he could find none who would do this and so help him fulfil his promise. So he worked his salvation by his own arm, destroying them in vengeance at their treatment of Israel, and so redeeming (freeing) his people from their grasp. His wrath therefore sustained him in the sense that it kept him going until they were destroyed and his people freed. (63v1-6). This was fulfilled in the destruction of Babylon which led to the return from exile, but looks to the final judgement when those who oppress God’s people are destroyed. God will let nothing keep him from his promises.

Isaiah then commits to telling of God’s contrasting kindness to Israel, according to his compassion. He relates Israel’s history: God became their Saviour because they were his people, and he assumed they would not be false to him. He was distressed at their distress, no doubt in Egypt, and so saved them by his angel (presumably referring to the Passover, and his leading them through the desert). These were the “days of old.” Yet despite such love and mercy, the people rebelled and grieved God’s Holy Spirit (possibly referring to the “angel of his presence,” see v11, 14) so that God fought against them. This seems to refer not to Israel’s rebellion in the desert, but her much later unfaithfulness under her kings. At this point we’re told the people remembered the old days of the Exodus when God’s Holy Spirit was amongst them and with Moses, who he gave to shepherd them. And so they asked where is God, who had previously parted the sea and guided them for the sake of his name (63v7-14)? Here Isaiah picks up this same sentiment, pleading with God to look down from his throne and see Israel in her need, asking where his zeal and might are, and stating that his tenderness and compassion are withheld. Affirming God is their father and redeemer from of old, he asks why God made them wander from his ways and harden their hearts, and asks him to return to Zion for Israel’s sake, and rule over them so they are called by his name – which is presumably a prayer that he would make them the holy and righteous people they should always have been (63v15-19).

This all acknowledges God’s utter sovereignty in purposing even Israel’s apostasy. Moreover, it fulfils 62v6-7 providing a model for what the people should pray. So Isaiah calls God to descend from heaven with earthquake and fire as in the past, to make his name (ie. authority and character) known to his enemies, causing the nations to quake (64v1-3). He affirms that none have ever heard or seen any God except the LORD who acts for those who wait on him. He acknowledges God helps the righteous, but that it was Israel’s sin that provoked him to anger. He then confesses the people’s sins which caused them to be swept away – presumably a reference to the exile. He states none call on God because God has hidden his face so they waste away in punishment for their sins. Yet affirming God is their father and creator, he prays God would not be angry or remember their sins forever, but act for them as his people. He reminds the LORD of the desolation of Judah, Jerusalem and the temple by Babylon, asking if God will still hold himself back and punish the people beyond measure (64v4-12).

We should remember Isaiah lived long before the exile. So if he gave these prophecies in their entirety, by wording them as if during the exile, he would provide later generations with hope and help in prayer when they themselves were exiled. Having said this, it is possible that what we have in this part of the book are Isaiah’s original predictions, but with inspired additions made during the exile to proclaim and apply them to that context.

Praying it home:

Praise God for acting so powerfully in Christ to ensure our salvation. Pray that you pray more for the fulfilment of his purposes in the church.

Thinking further:

None today.

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(289) October 16: Isaiah 59-61 & 1 Thessalonians 4

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 59-61 & 1 Thessalonians 4

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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(288) October 15: Isaiah 56-58 & 1 Thessalonians 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 56-58 & 1 Thessalonians 3

To discover:­

As you read consider the life God calls his people to.

To ponder:

We’ve learnt God’s salvation is received by repenting of sin. The LORD now outlines what that entails. Because salvation and its blessing is imminent, the people are to maintain justice, do what’s right, and keep the Sabbath, which was the key symbol of obedient faith in God. But what is new, is the promise that those previously excluded from the assembly of true worshippers can now be fully included. So if they display the same obedient faith and love for God, eunuchs, whose name could not be continued through descendents, will be given an everlasting name within the temple that they were previously forbidden from entering. In other words, they will forever exist there, implying the temple is shorthand for the heavenly city (Rev 21v22-23). Moreover, foreigners (who with eunuchs were uncircumcised) will rejoice at this temple, and have their sacrifices accepted (56v1-7). This all looks forward to the gathering of the nations with Israel (56v8) in Christ, but using concepts those in Isaiah’s day would have understood. The point is not that Christians must keep the Mosaic Sabbath or offer sacrifices, it is that they will display the response to God these things symbolised.

            At this point God moves from urging repentance to confronting sinners: Israel’s “watchmen” are described as “shepherds” meaning Isaiah is referring to the Jewish religious leaders who should lead and care for the people. They lack knowledge, dream, seek their own gain, and get drunk. So they are unable to ward of the beasts God is calling (ie. Babylon and her allies) as dogs should do in guarding sheep (56v9-12). They should understand the significance of contemporary events and call the people to repentance so they are saved from the coming conquest. But instead, although they witness God causing the righteous to die to save them from the coming evil, they don’t ponder what it means (57v1-2). And so God calls them to account (57v3-10). They show they’re descended from sorceresses, perhaps because they are engaging in the occult, and adulterers and prostitutes, because they are embracing false gods. So we read they mock God, whilst engaging sexually in the fertility worship of the surrounding religion, in pagan child sacrifice, and in idol worship (“high and lofty hill” refers to the high places idol worship was conducted). Moreover, instead of putting the law on their doorposts (Deut 6v9, 11v20) they put pagan symbols. And the note of them climbing into bed with lovers, probably refers to embracing the false Canaanite gods, whilst implying the sexual immorality that accompanied that. So the leaders are pictured like men who oil and perfume themselves as they go out to look for lovers; but here they are seeking out other gods to give themselves to - even considering the gods of the underworld. And although they exhaust themselves in their quest, and feel it hopeless as these gods fail to give the life and satisfaction they crave, they just renew their strength and carry on.

This all shows how far a nation can fall from faithfulness to God. But the point of the section is the utter unfaithfulness of those who should have been leading the people towards righteousness, and how fitting God’s judgement therefore is (57v6). Indeed, he asks who (ie. which god) the leaders were afraid of that they would do this, noting that they should have feared him, but did not because he had not spoken through prophecy for some time (57v11). He will therefore expose what they assume is righteous, but is actually false worship, and show it will not benefit them. And he will do this by bringing a judgement that will cause them to cry to their idols for help, only to find them unable to response and actually be carried off. Yet the LORD reassures too: Those who look to him for refuge will eventually inherit the land (57v11-13).

            With this in mind, people will be told at this time to remove obstacles, no doubt so the people could return from exile to the land, which signifies returning to the LORD. But it is God who is behind this work, as the one who revives the humble and repentant. Indeed, he promises that he won’t accuse and be angry forever out of concern that the spirits of men would faint (ie. be forever in fear). So, although his people keep on in their evil even after being punished, God promises to heal them (from their sin and its consequences), guide them (teach them his ways) and comfort them (with the salvation he gives). This will be evident in the fact that some end up mourning – presumably over Israel’s sin and its results in the exile. And it is they who will rejoice, and experience peace and healing. It could be this passage that leads Jesus to declare “blessed are those who mourn, for they will be comforted” (Matt 5v4). But the wicked who, like the sea, never cease their wickedness, will not experience peace (57v14-21).

In the light of this, Isaiah is urged to proclaim to the people how they have rebelled. They act as if righteous, in seeking God’s justice and being eager for his presence, wondering why he has not responded when they fast and pray. Yet as they fast, they oppress workers, quarrel and fight. So they can’t expect God to hear them, as if all he wants is for people to humble themselves with sackcloth for a day. Rather, the “fast” he has chosen is that which seeks do act justly, free the oppressed, care for the needy and for one’s relatives (58v1-6). If this is done, God promises their “light” (reflection of God’s glory) will break forth – presumably getting rid of the darkness in their souls and being seen by others. This is probably what is meant by their healing appearing too. It will become evident that God has healed them from their sin and the pain of its consequences. So like Israel leaving Egypt, God will be infront and behind them – infront, in the sense that by making them righteous they will experience his inner guidance as to what is right; and behind as his glory or excellence ensures their safety. And it is then, because they display an obedient faith, that the LORD will hear their cries for help, strengthening them, enabling them to flourish spiritually, and ultimately restore Jerusalem – whether literally, or metaphorically in the sense of being restored together as the people of God (58v7-12). This all applies equally to Christians. We cannot expect God to answer our prayers unless we seek to obey him with sincerity (Jam 4v1-10).

The chapter ends with a solemn promise that if the people delight in the Sabbath because keeping it pleases God; and if in doing so, they don’t do their own thing but remember the LORD, then they will rejoice in him, and in some sense reign with him and enjoy the best of the land (58v13-14). Again, this is stressed because Sabbath keeping sums up a right attitude to God, in putting aside one’s desires to take joy in pleasing him. And it is this denial of self, that eventually receives all things (see Mk 8v34-38).

Praying it home:

Praise God for his readiness to do what we can’t do ourselves, in transforming us into righteousness. Pray that he would ensure that you delight in obeying him from the heart.

Thinking further:

None today.

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(287) October 14: Isaiah 53-55 & 1 Thessalonians 2

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 53-55 & 1 Thessalonians 2

To discover:­

As you read consider the different things achieved by the servant.

To ponder:

We’re starting at 52v13 where we see “the servant” idea developed beyond a reference to Israel or Isaiah. Its past tense emphasizes its certain fulfilment, and perhaps that what follows was seen by Isaiah in a vision: The servant will act wisely, and be highly exalted - language that refers to the LORD himself (see 6v1)! What follows explains that he will be so honoured because of his willingness to suffer in order that God’s people might be saved.

First we learn that the world and its rulers will be shocked and silenced to witness this suffering, but on seeing it “understand” (ie. grasp) why it was necessary (52v14-15). Paul applies this to the preaching of the gospel (Rom 15v20-21). The reason that only then will people understand is because Isaiah’s message won’t have been previously believed, nor God’s way of salvation fully revealed (53v1). In context this may mean that until Christ God wouldn’t enable people to understand what Isaiah is now declaring.

Describing the servant as a “root” implies he is David’s descendent who would bear fruit in a way the vine of Israel hadn’t (see 11v1). Yet, it is noted that there was nothing in his appearance to attract people to him (unlike the handsome Saul). Rather he was despised and rejected. But in this, he somehow carried the people’s sickness and sorrow to the point that they presumed he must have been struck by God (53v1-4). As the sorrow in mind in Isaiah is that of the exile, this implies he bore the people’s sin and its punishment. This is then declared explicitly (53v5-7): As a substitute, this Davidic servant took the servant Israel’s place, bearing her waywardness and its penalty so she could be “healed” - presumably of the sickness of sin. And he was not coerced, but did this willingly, identifying with an animal sacrifice. Yet it was at the hands of human injustice that he was put to death for his people’s sins. And despite his innocence, he was buried with the wicked and rich (which probably implies they were oppressive). In every sense then, the servant received the fate that would be right for the sinner. What follows explains why: God was crushing him – making his life a guilt offering for Israel’s sins. And because of this, moving to the future tense, we are told God will raise him from death too, so that he sees his offspring, prospers, and is satisfied at what his sufferings have achieved. As we’ve heard he had no descendents (53v8), “offspring” here must refer to those who receive life through his death. And it is his knowledge of this that will bring him satisfaction (53v10-11). By bearing their sin, the servant will justify them - ie. God will count them as if they had lived a fully righteous life (see also Rom 3v21-26). 53v12 may refer to the servant being given those he justified as his portion and the strong who opposed him as his spoils. But it could refer to him receiving great honour and the new creation as his inheritance, which he then shares with those who are made strong by him. Whatever the case, it is because of his willingness to suffer so acutely in order to deal with Israel’s sin that the servant will be exalted (as 52v13). Obviously this can’t be read without seeing it as an astonishing accurate prediction of the death, resurrection and work of Christ (see Phil 2v5-11).

What follows is an outline of what will result (54v1-10): Zion is pictured as a barren woman without children, who can now sing because as one currently without the LORD as her husband, she will end up with far more children than cities that have their gods. Indeed, her descendents will settle in others’ cities, which probably refers to the faithful inheriting the earth. So Zion need not be afraid or disgraced, as she will forget the shame of her exile when she was without the LORD. He is still her husband and he will call her back. Having abandoned her in anger, he will have compassion on her, and swear, as he did with Noah, never to abandon her again, but in unfailing love keep his covenant of peace with her forever. The return from exile and the coming to Christ in faith is being compacted here. The promise is that the true people of God, who are those justified in Christ, will never be abandoned as they were in the exile. Rather, God promises Jerusalem will be built with jewels, picturing its Eden-like glory and preciousness (54v11-12, see Rev 21-22). It’s sons will be taught by God himself (54v13) so they truly know him – a work Jesus described as the inner work of the Holy Spirit (Jn 6v45, 63). They will enjoy peace, righteousness and security in the knowledge that God will not bring anyone against them again in judgement, and if people do attack them, they will surrender (54v14-15). What follows suggests this idea of being attacked is a metaphorical way of describing the believer’s ultimate security in Christ, and the fact that because justified, none can condemn them (54v16-17, see Rom 8v32-39). This is the inheritance that Israel should receive by embracing Jesus, and by which they are vindicated as the LORD’s.

Chapter 55 calls people to the LORD so they will share in all this. The life he offers is described as water, food, celebratory wine, and nourishing milk. It will satisfy and bring delight. And, astonishingly, it is free. All that is necessary is to hear Isaiah’s message and come (55v1-3). And God gives encouragement. Whereas the people broke the Mosaic covenant, God promises an everlasting one on the basis of his promise that one of David’s descendents would always rule. And it is this descendent (ie. Christ) who God has made as witness (of God’s truth) and leader of all the peoples of the world. He will therefore summon nations who don’t know him, and they will come because God has endowed him with splendour, presumably the excellence of who he is (55v3-5, see 2 Cor 4v6). 55v6-7 are probably therefore intended to call the world to turn from wickedness and seek God. This is to seek his presence in one’s life specifically by calling for mercy. And those who do are promised free pardon, explaining how the life God gives can also be free.

Such repentance is to embrace God’s ways and thoughts rather than one’s own. And they are as distinct from those of sinners, as heaven is to earth (55v8-9). But, in case those called feel they are unattainable, what follows affirms that help comes from heaven to enable them to embrace them. So just as rain comes from heaven bringing a crop, so God’s word will achieve his purposes in bringing spiritual life by moving people to seek the LORD, and also, no doubt, in teaching them his thoughts and ways. This suggests the going out “in joy” (55v12-13) is not primarily about leaving Babylon, but coming in peace to God. It is of such significance that the very creation celebrates it. And what it leads to is a godliness of life, symbolised by the absence of thorns and briers (which stemmed from the fall, Gen 3v18), and the growth of pine and myrtle. Moreover, this renewed people, comprising Jews and Gentiles, will be an everlasting sign that brings honour to God.

Praying it home:

Praise God for giving his own Son to suffer such horrors so we could be saved. Pray that throughout the world, God’s word would fulfil its purpose in bringing people to Christ and to the life he gives.

Thinking further:

None today.

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(286) October 13: Isaiah 50-52 & 1 Thessalonians 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 50-52 & 1 Thessalonians 1

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.

            Jerusalem is now the one called to “awake.” The LORD states how she drunk of his wrath in her various calamities with none to guide or comfort her because they shared in her punishment. But now he promises to take the cup from her hand and give it to those who walked over her (51v17-23). Moreover, he calls her (Zion) to awake and clothe herself with strength from God (to trust him to deliver), and with splendour (probably, that of being pure and holy). The reference that none who are uncircumcised or defiled will enter her again is shorthand for those who are not true worshippers. It’s a promise that was not fulfilled after the return, and so looks to the new Jerusalem that comprises only the faithful. But here Zion (the people of God) is vividly urged to shake off the dust of her humiliation in exile, and rise to sit enthroned, free from her chains (52v1-2). This is our destiny through our literal resurrection in Christ, as we come to reign with him in all godliness.

            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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(285) October 12: Isaiah 48-49 & Colossians 4

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 48-49 & Colossians 4

To discover:­

As you read note what God is going to do for his people and how.

To ponder:

God calls Judah to listen to him, charging them with taking oaths and invoking his name to help, but not in truth or righteousness  - presumably meaning without sincerity nor according to God’s law. So the LORD reminds them that the one whose city they are citizens of and who they rely on, is Almighty. And he repeatedly brought to pass what he first foretold because he knew how stubborn and reluctant to bow they were, and wanted to keep them from saying idols had done what he had actually done. Indeed, he calls them to admit this, and states he is going to tell them knew things that they don’t know too - again, so it is very obvious these things come about by God’s hand, and no-one can say they were already aware of them (48v1-7). As we have seen, this predicting of what is then fulfilled is a key proof of God’s reality.

            Once more, he states his people’s reluctance to listen to him, and their rebelliousness, explaining that the only reason they have not been cut off is because he has delayed his wrath so that he would be praised. He then stresses he has refined them into a degree of purity through the fire of affliction (ie. the exile). This suggests the praise coming to him is either from them after having been purified so that they appreciate him, or from others in seeing him do that work of purification. Perhaps it is both (48v8-11). The LORD is worthy of praise in how he uses hardship to deepen holiness in us too; not least, because it displays such patience and grace towards our sin.

            Once more, God affirms he is the first and last, the creator, calling Jacob (ie. the people of Israel) to listen. He asks which idol foretold Cyrus acting as God’s ally against Babylon, and promises he will succeed, noting that he did not announce this event in secret, so the people really can know it was his doing. He also says he will be there when it all happens. Presumably this is to stress he is the one bringing it to pass (48v14-15).      

Isaiah continues with a reminder of God’s personal relationship with Israel, which means that he teaches what is best for them. If only they had obeyed, they would have known continual peace (like a river) and abundant righteousness (like the sea), and their descendents would have been innumerable (as promised to Abraham), never being cut off and destroyed as they had now been in the exile (48v17-19). It’s a powerful reminder that one reason we obey God is because he knows what is best for us as his people, yet also because, if it displays genuine faith, it will result in the fulfilment of these things in glory.

            Yet having noted Israel’s failure, God now calls them to joyfully proclaim to the ends of the earth his call to flee Babylon, for he has redeemed them in the sense that he has commissioned Cyrus to free them. So he is caring for them just as he did when he miraculously gave them water from the rock. But he warns them too: There will be no peace for the wicked. He wants them to have learnt their lesson and so be repentant (48v20-22). How foolish to cry to God in distress, and then, if he delivers us, carry on in sin.

            Having commanded Jacob to “listen” the nations are now (49v1, see 48v1). What follows is a description of God calling a prophet before he was born, making his mouth like a sword in the sense that his words would have power to judge, and hiding him until the time was right to reveal him. The prophet then says that God declared he was his servant, naming him “Israel” and saying God’s splendour would be displayed in him somehow. The strange thing is that the prophet then says that he laboured for nothing, probably because those he spoke to wouldn’t listen, but was content to do so because his reward was with God. This is hard to relate to Israel. Moreover, God then says this servant was formed in the womb to bring Jacob back to God. So he is called Israel but cannot be Israel. He therefore seems to be someone who represents Israel, or who does what Israel should have done. So he can say he is “honoured” and strengthened by the LORD, and is being commissioned to be a light to the nations, as Israel should have been, bringing God’s salvation to the whole earth (49v1-6). From what we have heard elsewhere in the book, this means this servant is the Messianic king (see 42v6, 9v2-7). He is one who will be despised by Israel, who will serve rulers (no doubt by bringing them salvation), yet also be honoured by them - all because he has been chosen by Israel’s God (49v7). This reminds us why we should listen to and honour Christ.

            In the light of the servant’s cry at being rejected (49v4, 7) God declares that in the day of his grace and salvation he will help him, making him a covenant agreement with his people to restore the land and free captives. And in that day God will ensure his people will have all they need, guiding and enabling them to return without hindrance from all directions (49v8-12, Aswan marked the southern limit of the civilized world). So this return is not that from Babylon. It is that begun at Pentecost, in which, having been rejected, those from all nations started coming to Christ, in whom they are freed from the troubles of this world and brought into the abundance of the new creation. And this act of comfort and compassion from God is a reason for heaven and earth to rejoice (49v13).

At this point Zion (Jerusalem) says she has been forgotten. In response, God declares he can no more forget Zion than a mother the baby she bore. Indeed, it’s as if her name is engraved on his palms and her walls always before his eyes. This is how present to God’s mind we are as the new Jerusalem. God therefore declares that Jerusalem’s sons will return whilst those who destroyed her will depart, and she will somehow be beautified by them like jewellery, perhaps because they will then be righteous (49v13-18). Indeed, they will be so many she won’t be able to accommodate these children born during her bereavement (ie. born in exile, 49v19-21).

And how will these sons will return? As the sovereign LORD who governs all things, God will call the Gentile nations to bring them home, so that they are cared for by foreign kings and queens, who will bow before Zion, presumably in recognition of Zion’s God. And this astonishing feat will prove that the LORD is God and hope in him is well founded. This picture clearly moves beyond the return from Babylonian exile, showing it is a paradigm for the ultimate coming of people to Christ, in which kings and queens have played this part by promoting the gospel, and bowing before the church.

            The chapter ends affirming God is able to do this, bringing judgement on Israel’s oppressors and so saving his people from them – and all so humanity will know that the LORD is Israel’s Saviour, Redeemer and Mighty One. This was proved when Babylon fell; and it will be proved at the final judgement too.

Praying it home:

Praise God for how he governs even the most powerful to ensure those he is saving come to Christ. Pray that the government in our country would be willing to promote the gospel and bow in recognition of the church.

Thinking further:

None today.

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(284) October 11: Isaiah 45-47 & Colossians 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 45-47 & Colossians 3

To discover:­

As you read note how God deals with those who might question the justice of what he is doing.

To ponder:

The LORD now addresses Cyrus, the future King of the Persian Empire. He calls him “anointed,” implying he bears an authority from God – here, in God using him to subdue nations. Indeed, God promises to pave the way for him and grant him riches in plunder, all so that Cyrus himself “knows” he is summoned by the God of Israel, even if not truly converted (45v1-3, see Ez 1v2-4). We’re told God’s summoning of this most powerful king is all for the sake of Israel, who he had chosen. Moreover, it is so that in witnessing the LORD ensure the return of the Jews, men throughout the world might “know” that he alone is God, and that he brings both prosperity and disaster (45v4-7). So God has a missionary purpose too. No doubt, many in the lands around Israel were astounded to see the Jews return and may have heard the prophecies that they would. Moreover, through Christ, God is glorified not just for these acts, but for rescuing people from all oppression by granting them eternal life through the death and resurrection of Christ.

            45v8 affirms that although God’s action will entail much disaster and destruction, it is right and just, and will result in salvation and a harvest of righteousness too, no doubt in the faithful Israelites who would return. So God challenges those who would argue that what he is doing is wrong. He likens them to a mere broken piece of pottery (potsherd), highlighting the presumption of the clay questioning what the potter does with it, when it is the potter’s right to do as he pleases. Here the question “he has no hands” may be to suggest that the potter shouldn’t use his hands to shape the clay. Yet he declares a “woe” over those who query what he conceives (45v9-10), responds simply that he is the creator. The point is that we have no right to question what he does. So in his righteousness, God will raise up Cyrus to rebuild Jerusalem and free the exiles, and without reward – no doubt stressing that he should do this simply because his creator requires it of him (45v11-13). There is much God continues to do that tests our faith, and to which we must submit, trusting that all he does is righteous and wise.

            45v14 may refer to the nations submitting to Israel (through Christ), but more probably to Cyrus, meaning that although he doesn’t act for reward, he will gain from what he does. Key, however, is the nations’ acknowledgement of God. He is the one who felt hidden to them, but who they now see acting, shaming all idols in showing their impotence, and working an everlasting salvation for Israel. This obviously looks to how the return leads to the birth of Christ, and the ultimate salvation from all hardships that is found in him (45v15-17). This is confirmed when God then declares that he intends the earth to be inhabited, and so for a remnant of humanity to be saved; and that he can be found by people as he hasn’t spoken in secret. He therefore calls escapees from all nations to assemble, challenging those who look to idols to acknowledge it was he who foretold these things, recognise that he is a righteous Saviour, and so turn to him and be saved. At this point God promises that every knee will eventually bow to him, even those who have raged against him, acknowledging he has acted righteously and in strength. Moreover, those from Israel will be found righteous and so faithful, and praise him. Of course, we see all this fulfilled as the nations assemble in the church and look to the day when every knee will bow to Christ (Phil 2v5-11).

            46v1-2 pictures two of Babylon’s gods that are carried in a festival, carried into captivity as burdens. It’s a vivid way of stressing their impotence. And so God declares again to Israel’s survivors that as the one who conceived and carried them like a child, he will sustain and rescue them from their exile, and that he is incomparable as the one true God, whereas idols cannot answer prayers or save (46v5-7). He urges them in their rebelliousness to remember what he has done and what he predicted he would do, and so know that he alone is God and there is no other. He does what he pleases, even summoning Cyrus like a bird of prey to bring his righteousness close as he acts in faithfulness to save them from their captivity (46v8-13).

            Chapter 47 is against Babylon, picturing her like a tender and delicate royal virgin, who is humiliated in having to sit in the dust, do manual work and suffer the indignity of exposing her skin like a slave. The point is simply that in vengeance for the merciless way Babylon treated Israel, despite God giving Israel into her hand in anger at their sin, he will send Babylon into darkness (47v1-7). God may use the evil acts of men in judgement of others, but it doesn’t excuse their acts, for which he will hold them account.

In arrogance, Babylon thought herself like God, assuming she would continue forever as an eternal queen and thinking none were like her. Yet her sense of security was false. In one day she will loose her children (people) and become a widow (probably referring to the destruction of the gods she was married to, as 46v1). And the magic for which she was famed will not be able to prevent this. She trusted in her wickedness, assuming no-one (ie. God) saw. Yet her wisdom misled her, as there is someone beside her and greater than her – the LORD. A sudden disaster she cannot ward off will therefore befall her (47v8-11). Yet God mockingly urges her to continue her sorcery in causing terror, and bring out her astrologers to predict the future, challenging them to save her. Of course he declares they can’t as are in error. Indeed, they’ll be burnt up in the coming catastrophe too (47v12-14). This section reflects the arrogance of humanity in general, in assuming they will continue without ever being judged for their sins. It also notes that we can do nothing to escape justice for our sins – except, of course, embrace the Lord Jesus.

           

Praying it home:

Praise God for drawing close in righteousness in the person of Jesus, to work salvation for us. Pray that you and others would be mindful that we are not secure, and so turn from idols to trust him along for salvation.

Thinking further:

None today.

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(283) October 10: Isaiah 43-44 & Colossians 2

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 43-44 & Colossians 2

To discover:­

As you read consider how God proves he is the true God.

To ponder:

“But now” (43v1) contrasts the judgement Israel would suffer in exile (42v24-25) with God’s mercy he would then give: As the one who created them, he declares they need no longer fear as he has redeemed and summoned them. This probably refers to Israel’s “birth” in the Exodus. The point is that because God brought Israel into being as his chosen people, they have hope. So he promises they will survive flood and fire, as he is their God (43v1-2). In speaking of nations being paid as a ransom for them, he probably means that the conquering of these nations is somehow required for Cyrus to gain the power necessary to send the Jews home from Babylon. Whatever the case, the point is that Israel are so precious to the LORD that he is prepared to have men die in the reconfiguring of the Middle East that would be necessary for their return (43v3-4). We should remember, he would even give his own Son for our redemption.

            God then promises to bring Israelites home from the four corners of the earth, noting they were called by his name, and so belong to him, and created for his glory, and so to bring honour to him (43v5-7). He calls the nations to lead out the blind and deaf, which are the Israelites who have not understood what God has been doing (43v8). With the nations gathered, probably for judgement, he also asks them to bring witnesses to prove who (presumably of their gods) predicted these things. The assumption is that they can’t. By contrast the LORD declares Israel to be his servant and witnesses, who can now know and believe that he is the true God, because he revealed, saved and proclaimed the return from exile, which they have witnessed when looking back on this prophecy. And for us too, this is a key reason we can know he is the only God, whose supremacy is seen in the fact that no-one can be delivered by another from his judgements, and his actions cannot be reversed (43v9-13).

            God therefore says he will cause the Babylonians to become captives, with repeated stress of his special relationship with Israel: He is “the LORD” (YAHWEH, his personal covenant name), Israel’s creator and King, and so will act for their sake (43v14-15). Here he recalls his destruction of the Egyptians in the Red Sea, but instructs Israel not to dwell on it because he is now doing a new thing, equivalent to causing streams to appear in the desert, he is going to refresh his people in the metaphorical desert of their captivity, so that they praise him (43v16-21). Yet this will be an act of grace as Israel have not called on him for deliverance, and whereas God had not burdened them with an excessive demand for offerings and incense, they have burdened him with their sins, and so not really brought him sacrifices in the manner he intended at all, because they weren’t offered in a way that honoured him (43v22-24). Nevertheless, he is the one who totally forgives Israel’s sins “for his name’s sake” – ie. so that he would be glorified in delivering and restoring them. But, in case some would suggest this proves they are actually innocent, he calls them to debate with him, reviewing their past which shows they were sinful since the time of Abraham or Jacob. And this is why they must first suffer by going into exile, with the disgrace to their priests and destruction of the people it will bring (43v25-28). Our redemption in Christ is not because we are any better than others, but simply because in grace God has chosen to set his love upon us and forgive us.

            Again, for these same reasons, God tenderly reminds Jacob as his servant that he need not fear, as God will bring about a spiritual renewal equivalent to the streams in the desert, so their descendents will not continue in such sin, but flourish in righteousness, considering it an honour to belong to the LORD, and by implication be eager to serve him (44v1-5). And again, here God declares that he is the only God, calling others to say if they know of any like him who has done equivalent past acts or foretells what is to come (44v6-7). We must remember that Isaiah’s words were spoken over a century before the exile. So through them, God can tell the exiles not to fear as he proclaimed their exile long ago, which means they are witnesses to the fact that as the one who can predict the future he is the true God, and so is their rock, who will act for their good (44v8).

            Perhaps because of the temptation they might have faced to turn to Babylonian idols, God then reiterates that those who make idols are nothing, and those who commend them are blind, and they will all be brought down, presumably by Babylon’s destruction (44v9-11). That there is nothing special in those who craft idols or the materials they use is then stressed in a way that mocks the irrationality of worshipping or relying on such things. The point is that idols are made of wood just as fires are, and so are a lie, not being able to know or see anything (44v12-20). It is equally ludicrous to worship gods crafted out of our own ideas or preferences.

            And so, God again calls Israel as his servant to remember these things, and so be sure he hasn’t forgotten them when they are in exile. Declaring he has swept away their offences he calls them to return to him as he has redeemed them, presumably by having already acted in such a way that will enable them to walk free. And all heaven and earth are called to sing in praise because of this, as God displays his excellence in it (44v21-23). How much more for our full redemption in Christ. God then declares that he is the creator of all, who foils false prophets by not fulfilling what they say will pass, whilst carrying out the words of his true prophets (servants), who declare that Jerusalem will again be inhabited and Judah rebuilt in an act equivalent to the Exodus when God declared the Red Sea would become dry; and who declare that Cyrus will be like God’s shepherd in leading the people back to this pasture by decreeing not only that the city will be rebuilt, but the temple be relaid (44v24-28).

These prophecies really are an astonishing display of God’s kindness to his people in preparing so long in advance to keep their eyes fixed on him. The same sentiment is found in Jesus warning his disciples that he would leave them, and in the New Testament predictions of the difficulties Christians will undergo. They also keep us from thinking God has abandoned us, and look us forward to the day we inhabit the heavenly Jerusalem.

           

Praying it home:       

Praise God that we can be so sure he is the true God because all these things came to pass. Pray that we would be comforted in the knowledge that he has not forgotten us, but will fulfil his gospel purposes.

Thinking further:

None today.

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(282) October 9: Isaiah 41-42 & Colossians 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 41-42 & Colossians 1

To discover:­

As you read consider how God acts for Israel’s good.

To ponder:

Chapter 41 begins with God commanding silence from the nations, and calling them in their weariness, no doubt through suffering and anxiety, to strengthen and meet with God for judgement. The LORD then tells of how, just as he has called every generation to fulfil his purposes, he has displayed his righteousness in calling a ruler in the east to serve him by pursuing, subjecting and destroying nations, and remaining unscathed in doing so (41v1-4). This almost certainly refers to the Persian Cyrus (see 45v1), who would be God’s means of judging Babylon amongst others. As we have seen throughout, God uses even the evil motives of the rulers of the world to execute his justice.

            In response the earth is said to tremble, with people encouraging each other to be strong and make new idols to turn to for help (41v5-7). Yet here, God encourages Israel himself, telling her she need not fear, as she is his chosen servant, descended from his friend Abraham. He therefore promises to strengthen and uphold Israel in the face of this threat. His “righteous right hand” probably refers to the fact that this reflects his commitment to do right by his promises to both Abraham and Israel (41v8-10). So God states that all who rage against Israel will be ashamed by defeat and destruction, and reiterates his promise to help the small nation of Israel because he is her redeemer – presumably, referring to the relationship he entered into with her through the Exodus (41v11-14). What specifically God will do, is make Israel like the sledge used to separate wheat from the chaff, but with focus on them reducing the hills to nothing. As in 40v4 this probably refers to him enabling the people to return home across the mountains from their exile in Babylon with ease – as they did after Cyrus’ decree that they could. And so they would rejoice in the LORD (41v15-16). All this reflects our ultimate protection because of God’s commitments to us in Christ: Nothing can separate us from his love, and he will bring us to the glory to come with equal ease.

           41v17-20 may look to the final state when the new creation will thrive. But more likely, it is figuratively describing how God will not forsake his people, but enable those in exile who thirst in their need of better life to then thrive, causing others to recognise that this miraculous transformation was from God. Here, again, God calls the nations’ idols to give evidence that they are actually gods and so can predict the future from past events, or do anything at all so that they should be feared. It’s a challenge to Isaiah’s hearers not to put their trust in idols as they face the rising threat of Persia (as in 41v7), for they are not only worthless, but less than nothing in the sense that they actually lead astray. Those choosing them are “detestable” because they give false gods the honour and trust that God alone is due. We should view the self-conceived gods of our day in this way too.

            Here Cyrus’ attack of Babylon from the north is predicted. He calls on God’s name probably only in the sense that he acknowledges Israel’s God as he would have those of the other peoples he conquered (see Ez 1v2-4). And the point of the prediction would be that when the events happen it would be recognized that no-one else but God foretold it. Indeed, he challenges the idols to say which of them predicted it, stating that none can answer, so proving that they and their images are nothing (41v25-29). We should see the fact that all these things came to pass as proof that Israel’s God is the one true God too.

            So far Cyrus and Israel have been described as servants (41v2, 8). 42v1 introduces a third. Like the second he is chosen, and like the first, he executes justice. But he is different: He will receive strength from God, be delighted in by him, and act justly with respect to all nations in the power of his Spirit. He will not do this in a way that oppresses the weak, and he will continue until justice fills the entire earth will all peoples hoping in his law, ie. trusting it to provide the order and wellbeing law should bring (42v1-4). The descent of the Spirit at Jesus’ baptism presents him as this servant. And with great solemnity, God declares that he is the creator and states that in his righteous commitment to his promises, he has called this servant to embody a new covenant agreement between him and his people, and to be a light for Gentiles, which probably implies his teaching (as 42v4) flowing from Israel to the nations, enabling them to escape the darkness of evil and ignorance. This suggests 42v7 is primarily figurative, as Jesus himself taught (Jn 9v39).

            In the light of all this, God affirms that he alone is the LORD and will not give his glory to others by having people praise idols. The point seems to be that as people see his reality proved by his former predictions about Cyrus coming to pass, they should turn to him from idols in readiness for these “new things” he is predicting about the coming servant (42v8-9). So the islands of the world (ie. distant places across the sea) are called to sing a new song to God, as are closer lands (eg. Kedar, that borders Israel). In particular they are to glorify God for marching in judgement against his enemies (42v8-13). Here God speaks personally of how he has held this judgement back in silence, but now he will cry out like a woman in childbirth, suggesting his judgement will lead to the birth of a new order. So he will destroy the earth, implying those in it, whilst also guiding the spiritually blind out of their darkness into a place of stability, described as smooth ground they can’t stumble on. The key mark of those who will not experience this salvation, is that they trust in idols not the LORD (42v15-17).

            Now a blind and deaf servant is described (42v18-19). Whereas the previous servant brought light, this one is in darkness like the Gentiles (see 42v6-7), and in what follows, is clearly Israel (as 41v8). The people have seen God’s acts (in Judah’s exile), but don’t see or hear their significance. For the sake of his righteousness being witnessed by the nations in Israel’s adherence to the law, he made their law great and glorious (as Deut 4v6-8). But instead of displaying its goodness, they disobeyed, provoking God’s judgement, and leaving them plundered and imprisoned by Babylon. And so God asks who from Israel will listen to Isaiah, acknowledging that it was the LORD who brought this about in his burning anger (42v20-25). Today many still baulk at the idea that God was behind these events. But he wants to stress he was, so that we prepare for the judgement to come by coming under the rule of his Spirit-anointed servant, Jesus Christ. 

                       

Praying it home:       

Praise God that in Christ he brings light into our darkness. Pray that many would turn from idols to the light of Christ.

Thinking further:

None today.

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(281) October 8: Isaiah 40 & Philippians 4

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 40 & Philippians 4

To discover:­

As you read consider what exactly it is that should be a comfort to Jerusalem.

To ponder:

With chapter 40v1 we jump a hundred and fifty years. Many have been shipped away from Jerusalem as captives to Babylon. Isaiah’s prophecy is therefore one that was to be kept for that time. And in it God urges Isaiah to proclaim comfort to both people and city, that Jerusalem’s sin has been more than paid for by her trials (40v1-2). Moreover he is to urge her to prepare for God’s speedy coming, in which nature would be levelled as is fitting for such a king (40v3-5), and by which all humanity would see God’s glory (excellence) in saving his people. Although God did come to their rescue in Babylon, this is ultimately fulfilled as John the Baptist promises God coming to rescue them through faith in Christ, who displays the glory of God (Mk 1v1-3).

            Isaiah is called to cry out that people are like grass, which whither under God’s breath, whereas his words of promise stand forever. God’s people can therefore be sure that he can deal with the Babylonians as easily as grass in order to fulfil his purposes (40v6-8). And so Isaiah is told to proclaim God’s arrival to Jerusalem from a high mountain, calling people to see God come in power bringing the exiles with him like a shepherd carrying and leading lambs (40v9-11). It is with this same tenderness that the Good Shepherd carries and leads us to his heavenly Zion.

            With Job-like language, God asks who has measured and weighed aspects of creation as a way of showing that just as none have such wisdom, none can expect to fathom or instruct God in what he does. This is important to grasp as we ponder why we or the church might suffer, just as Judah would have in being conquered. God continues by stressing how seemingly insignificant the mighty nations of the world are to him. Indeed, the whole of Lebanon’s resources are insufficient to properly please him through the giving of offerings (40v12-17). In the light of this, he asks who can he can be compared to, implying the foolishness of crafting an idol to present offerings to. Instead, he asks whether people have grasped that he is enthroned in heaven above earth, so that its people are like mere grasshoppers to him; that he stretches the heavens out like a tent and brings mighty rulers to nothing with a breath (40v18-24). In short, he declares he is incomparable, and in his mighty power in particular, by which he brings out the stars at night as if calling them by name (40v25-26). In the light of this, he then asks why Israel complain that he doesn’t see their afflictions or has disregarded them, affirming that he is the everlasting creator of all, who doesn’t tire or grow weary in his attentiveness. But he affirms too, that none can grasp his understanding of things. His encouragement, however, is that even young people struggle, but anyone who hopes in him will find their strength renewed so they become tireless (40v27-31). Although there is literal fulfilment in the new creation, this, no doubt, applies also to God’s strengthening those feeling despondent as they would have at Israel’s predicament.

                       

Praying it home:       

Praise God that he is a caring shepherd to his people, in carrying them to glory. Pray that you trust him in times of trial, knowing that his ways cannot be fathomed.

Thinking further:

None today.

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