Category: Isaiah

April 25, 2010

Isaiah 53: The Suffering Servant

LISTEN: Isaiah 53 – The Suffering Servant – Part 1 (mp3)

READ: Isaiah 53 – The Suffering Servant (pdf)

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 53 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.

Key verses:

Isa. 53:5-6 – But He was pierced because of our transgressions, crushed because of our iniquities; punishment for our peace was on Him, and we are healed by His wounds. We all went astray like sheep; we all have turned to our own way; and the Lord has punished Him for the iniquity of us all.

Quick summary:

Isa. 52:13 – 53:12 make up the fourth Servant Song in which the Servant dies in the place of the guilty to satisfy God’s judgment of sin. Warren Wiersbe (Be Comforted, S. Is 52:13) sees this song unfolding in five parts:

Exaltation – the shocking Servant (Isa. 52:13-15)
Humiliation – the sorrowing Servant (Isa. 53:1-3)
Expiation – the smitten Servant (Isa. 53:4-6)
Resignation – the silent Servant (Isa. 53:7-9)
Vindication – the satisfied Servant (Isa. 53:10-12)

Take note:

Many Jews today reject the notion that Isaiah 53 is a Messianic prophecy fulfilled in Jesus. Instead, they say, this chapter is a reference to the nation of Israel, which has suffered great violence throughout history – in Isaiah’s day at the hands of the Assyrians, then the Babylonians, Greeks and Romans, and more recently by the Nazis and the Arab nations that surround modern Israel. But this interpretation is fraught with problems, as Robert B. Hughes and Carl J. Laney explain: “Early Jewish interpretation of this passage understood the ‘servant’ (52:13) to refer to the Messiah. This also was the interpretation by the early church (cf. Acts 8:30–35). Not until the twelfth century was it suggested that the ‘servant’ of Isaiah 53 was the nation of Israel. But the nation of Israel has not suffered innocently (53:9) or willingly (53:7). Nor did Israel’s suffering provide substitutionary atonement (53:5)” (Tyndale Concise Bible Commentary, S. 267).

As we will see, this passage is naturally and wonderfully fulfilled in Jesus of Nazareth, the Lamb of God who takes away the sin of the world (John 1:29).

Despised and Rejected (Isa. 53:1-3)

The chapter opens with a depiction of the Servant as a nondescript “young plant” shooting up out of “dry ground.” When Jesus appears seven centuries later, He is not the Messiah the Jews are expecting – handsome, charismatic, flush with political and military designs for the oppressed nation of Israel. Rather, He is poor and plain, a Galilean carpenter with seemingly little interest in the Romans, who says His kingdom is not of this world (John 18:36). Although His words and works attract great crowds, His appearance does not distinguish Him from other Jewish men. Further, His religious views are at odds with those of the Jewish leaders, and His refusal to be declared king infuriates the political zealots of His day. He is, indeed, a young sprout in barren soil. Warren Wiersbe summarizes Isaiah’s use of horticultural imagery to describe Jesus: “Messiah is the Branch of the Lord (4:2); the remnant is like the stumps of trees chopped down (6:13); the proud nations will be hewn down like trees, but out of David’s seemingly dead stump, the ‘rod of Jesse’ will come (10:33–11:1). Because Jesus Christ is God, He is the ‘root of David’; but because He is man, He is the ‘offspring of David’ (Rev. 22:16)” (Be Comforted, S. Is 53:1).

So how do the people respond to this unlikely Servant? They treat Him as a common slave. They despise Him, reject Him, put a cheap price on His head, and look the other way when he passes by. The apostle John puts it this way: “He was in the world, and the world was created through Him, yet the world did not recognize Him. He came to His own, and His own people did not receive Him” (John 1:10-11). This Servant does not value the same things the people of His day – or ours – value: wealth (Luke 16:14), prestige (Luke 14:7-14), self-reliance (Luke 18:9-14), and self-indulgence (Matt. 16:21-28; Luke 22:24-27).

But what does the phrase “a man of suffering who knew what sickness was” mean? While it could refer to a sickly person, or one who experiences much pain and illness, more likely it describes the Great Physician who gives Himself to those who are suffering for the purpose of providing relief. This is how Matthew sees it, quoting from Isa. 53:4 in Matt. 8:16-17: “When evening came, they brought to Him many who were demon-possessed. He drove out the spirits with a word and healed all who were sick, so that what was spoken through the prophet Isaiah might be fulfilled: He Himself took our weaknesses and carried our diseases.”

Struck Down by God (Isa. 53:4-6)

These verses capture the essence of the sacrificial system and point us to the heart of the gospel: the innocent dying for the guilty for the remission of sins. Just as the blood of spotless animals atone for people’s sins under the Old Covenant, the blood of the sinless Servant, who fulfills the Law, takes away the sin the world (John 1:29). Jesus bears our sins on the cross (1 Peter 2:24), but He also addresses the consequences of Adam’s sin by ministering to people in need. Matthew 8:14-17 applies Isaiah 53:4 to Jesus’ healing ministry, not to His death. Those who apply this passage today and teach that healing from all sickness is a “right” of the believer fail to understand Isaiah’s prophecy and Matthew’s application of it. It is true that the effects of the fall, including illness, will be reversed in our bodies in resurrection and glorification (1 Cor. 15:51-57), as well as in creation in the new heavens and new earth (2 Peter 3:10-13: Rev. 21-22). But until these promises are fulfilled, believers must understand that we continue to live in this present evil age (Gal. 1:4) in a world that groans beneath the weight of sin (Rom. 8:18-22).

All that the Servant suffers is our fault, and for our benefit: He bears our sicknesses, carries our pains, is pierced for our transgressions, is crushed for our iniquities and heals us by His wounds. Yet we regard Him as stricken, struck down by God and afflicted (vv. 4-5). Note the graphic depiction of the Servant’s suffering. He is “pierced because of our transgressions.” Nails pierce His hands and feet (Ps. 22:16; Luke 24:39-40), and a spear pierces His side (Zech. 12:10; John 19:31-27; Rev. 1:7). This is not a Jewish form of execution. Isaiah foresees a Roman crucifixion centuries before it is introduced. The Servant also is “crushed,” not physically because not a bone of Jesus is broken, but in His soul and spirit as He who knows no sin becomes sin for us (2 Cor. 5:21). He is punished for our peace. The only way a lawbreaker may be at peace with the law is to be innocent or to pay the penalty the law requires. Jesus is innocent, yet pays the penalty for our sins so that we may stand blameless before God (see Rom. 5:1, 8:1). Finally, the Servant heals our wounds. The reference to healing in verse 5 concerns sin, as Peter makes clear (1 Peter 2:24). Sin is sometimes compared to sickness that only God can cure (Isa. 1:4-6; Jer. 30:12; Nahum 3:19).

Isaiah refers to our sin as “transgression” and “iniquity.” Transgression means rebellion against God, deliberately crossing the line He has established. “Iniquity” refers to our sin nature, our natural tendency to live independently of God. In other words, the prophet understands that we are sinners by nature and by choice. In verse 6, he compares us to sheep that are prone to wander. “By nature, we are born children of wrath (Eph. 2:3); and by choice, we become children of disobedience (2:2). Under the Law of Moses, the sheep died for the shepherd; but under grace, the Good Shepherd died for the sheep (John 10:1–18)” (Wiersbe, S. Is 53:4).

Silent as a Lamb (Isa. 53:7-9)

As a slave is silent before his master, even though wrongly accused, the Servant does not speak in His own defense. This is fulfilled beautifully in Jesus, who is silent before Caiaphas (Matt. 26:62–63), the chief priests and elders (27:12), Pilate (27:14; John 19:9) and Herod (Luke 23:9). He holds his tongue while Roman soldiers mock and beat him (1 Peter 2:21–23). This humble endurance intrigues the Ethiopian eunuch as he reads the account in Isaiah (Acts 8:26–40). Is the Servant powerless? Is He somehow deserving of this treatment? Has He nothing to say in His own defense? Couldn’t He argue the unfairness – the illegality – of this judicial charade? What has He done? He has done no violence, nor has He spoken deceitfully (v. 9). So why does He remain silent in the face of this monstrous injustice? Perhaps Jesus answers it best: “Am I not to drink the cup the Father has given Me?” (John 18:11). Anything He says in His own defense could lead to the release Pilate is inclined to grant. But escaping the cross negates His very mission. Therefore, His silence secures His death, for which He came into the world. “He was willingly led to death because He knew it would benefit those who would believe” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1108).

The Servant is compared to a lamb, a frequent symbol of the Savior in Scripture. A lamb dies at Passover for the sins of the household (Ex. 12:1-13). The Servant dies for His people, the nation of Israel (v. 8). Jesus is the Lamb of God who takes away the sin of the world (John 1:29). Nearly 30 times in Revelation alone, Jesus is called the Lamb.

A victim of execution on a cross knows his corpse most likely will be left unburied. Yet the Romans release Jesus’ body to Joseph and Nicodemus, who bury Him nearby. There are two key facts to note here. First, the Romans never would have given Joseph Jesus’ body if the Servant were not dead (Mark 15:42-47; John 19:38-42). Second, Joseph, a wealthy man, never would have chosen an execution site for his own burial, especially when he lived so far away. What’s the explanation? The Lord planned it this way and gave us a unique prophecy through Isaiah that is fulfilled magnificently in Christ.

Joyful in Submission (Isa. 53:10-12)

The last three verses of this chapter reveal the cross from God’s perspective. Even though wicked men crucify Jesus, God planned His death long ago for the redemption of mankind (Acts 2:22-23; Rev. 13:8). There is a secret to the Servant’s death that Isaiah reveals: It pleases the Lord. “[T]he Lord was pleased to crush Him,” reads verse 10, and we later learn the Messiah is pleased to be crushed. He comes to do the Father’s will, not His own (John 6:38; Heb. 10:7, 9), and “for the joy that lay before Him” endures the cross (Heb. 12:2). In addition, the Lord makes the Servant sick, meaning He not only bears our sins but partakes in sin’s consequences. This seems unreasonable to the unbeliever, but it is an essential truth that spurs deep gratitude in the hearts of those who trust in Christ.

But even better news than the Servant’s death is that the Lord “will prolong His days” (v. 10), meaning He will be raised from the dead and live forever. Jesus’ words in John 11:25 prove the value of this truth: “I am the resurrection and the life. The one who believes in Me, even if he dies, will live.” Jesus is obedient to the point of death, and in His obedience defeats Satan and his works, claims the spoils and is highly exalted by the Father (Eph. 1:19-23; Phil. 2:8-10). His obedience also results in a spiritual family: “He will see His seed … My righteous servant will justify many … I will give Him the many as a portion” (vv. 10-12).

There also is satisfaction in these verses. The Servant’s obedience satisfies the heart of the Father. But even more, His sacrificial death satisfies the law of God. Warren Wiersbe explains: “The theological term for this is ‘propitiation’ (Rom. 3:25; 1 John 2:2). In pagan religions, the word meant ‘to offer a sacrifice to placate an angry god’; but the Christian meaning is much richer. God is angry at sin because it offends His holiness and violates His holy Law. In His holiness, He must judge sinners; but in His love, He desires to forgive them. God cannot ignore sin or compromise with it, for that would be contrary to His own nature and Law. How did God solve the problem? The Judge took the place of the criminals and met the just demands of His own holy Law! ‘He was numbered with the transgressors’ and even prayed for them (Isa. 53:12; Luke 22:37; 23:33–34). The Law has been satisfied, and God can now graciously forgive all who will receive His Son” (S. Is 53:10).

Closing Thought

Matthew Henry writes: “When men brought bulls and goats as sacrifices for sin they made them offerings, for they had an interest in them, God having put them under the feet of man. But Christ made himself an offering; it was his own act and deed. We could not put him in our stead, but he put himself, and said, Father, into thy hands I commit my spirit” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 53:10).

April 18, 2010

Isaiah 52: “Your God Reigns!”

Listen: Isaiah 52: “Your God Reigns!” (mp3)

Read/Study: Isaiah 52: “Your God Reigns!” (pdf)

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 52 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.

Key verse:

Isa. 52:7 – How beautiful on the mountains are the feet of the herald, who proclaims peace, who brings news of good things, who proclaims salvation, who says to Zion, “Your God Reigns!”

Quick summary:

God’s people are called to shake off the stupor of the Lord’s judgment and prepare for deliverance from Babylonian captivity – and ultimately for the coming of their King, the Messiah. The exiles will return to their homeland. Even more important, the whole world one day will proclaim to the Jews, “Your God reigns!” (v. 7). “While Christ reigns presently at the right hand of God the Father through the work of the Spirit on the earth, he will one day return visibly to rule his kingdom on earth. Paul used this verse in Romans 10:15 of the messengers who herald the ‘good news’ of salvation in Christ. The message was addressed to the Jews in Babylon, who would have to choose between economic security in Babylon and the hazards and hardships of returning to Judah” (Robert B. Hughes, J. Carl Laney, Tyndale Concise Bible Commentary, The Tyndale Reference Library, S. 267). The chapter closes with a summary of the Messiah’s work: His earthly ministry, crucifixion, resurrection and redemption.

Take note:

As H.L. Willmington notes, Isaiah encapsulates the work of the Messiah in the last three verses of the chapter:

His earthly ministry. “See, My Servant will act wisely; He will be raised and lifted up …” (v. 13; compare John 12:32).
His crucifixion. “Just as many were appalled at You – His appearance was so disfigured that He did not look like a man, and His form did not resemble a human being …” (v. 14).
His resurrection. “He will be … highly exalted” (v. 13b; compare Phil.2:8-11).
His redemption. “[S]o He will sprinkle many nations. Kings will shut their mouths because of them, For they will see what had not been told them, and they will understand what they had not heard” (v. 15). (The Outline Bible, S. Is 52:13-15)

Wake Up, Jerusalem (Isa. 52:1-6)

Jerusalem is urged to wake up. The people’s exile in Babylon is ending. What’s more, the city will be adorned in new clothes – no doubt a reference to the rebuilding of both the city and the temple. No longer will pagan conquerors trample her beneath their feet, for “the uncircumcised and the unclean no longer will enter you” (v. 1). While Jerusalem and the temple are indeed rebuilt, this message finds its complete fulfillment in the coming of the Messiah and the establishment of His kingdom. From a New Testament perspective, Jerusalem’s full exaltation will be experienced with the return of the King of kings and Lord of lords (1 Tim. 6:15; Rev. 17:14; 19:11-16; 21:1-27).

The command to stand up and shake off the dust (v. 2) means the people are to stop mourning. Dust on one’s head is an ancient sign of grieving (see Job 2:12). The people have been sold because of their sin (Isa. 50:1) but now are being redeemed “without silver” (v. 3), meaning they will pay nothing for their freedom because the Lord is graciously bringing them back. What a picture of our salvation from sin as Christ paid the price with His own blood to redeem us (Eph. 1:7). Our redemption is completely of God’s grace (Rom. 4:4-5; Eph. 2:8-9; Titus 3:5-7) but came at the cost of God’s own Son (John 3:16; Rom. 5:8; 1 Cor. 6:20).

Yahweh briefly recounts the history of the nation in slavery. They have been slaves in Egypt. The northern kingdom has been conquered by the Assyrians, who also exact tribute from Judah before plundering the land and laying siege to Jerusalem. Now Babylon comes along. The Babylonians will destroy the capital city, level the temple and carry the people into exile, mocking them and blaspheming God along the way (v. 5). Through all this God remains faithful to His covenant promises, delivering His people time after time. One day the Jews will return to Him in belief. They will know His name – even better, they will know Him personally. They will know “on that day that I am He who says, Here I am” (v. 6).

Beautiful Feet (Isa. 52:7-10)

The defeat of the Babylonians at the hands of Cyrus is good news for the Jewish captives because it means they are set free. The Good News today is that Christ has come and set us free from the bonds of sin and death. The apostle Paul quotes Isaiah 52:7 to emphasize the glorious role of believers who herald the Gospel message: “For everyone who calls on the name of the Lord will be saved. But how can they call on Him in whom they have not believed? And how can they believe without hearing about Him? And how can they hear without a preacher? And how can they preach unless they are sent? As it is written: How welcome are the feet of those who announce the gospel of good things!” (Rom. 10:15).

Ultimately, the whole world will proclaim to Zion, “Your God reigns!” (v. 7; see also Ps. 93:1; Isa. 24:23). Even those who reject Christ as Savior one day will bend the knee and acknowledge Him as Lord (Phil. 2:10-11). Isaiah declares in verse 8 that “every eye will see when the Lord returns to Zion.” While this has an immediate fulfillment for the captives in Babylon, who will witness God’s work of restoring His people and their land, it appears to look further into the future as well. About the Jewish people Zechariah proclaims, “[T]hey will look at Me whom they pierced” (Zech. 12:10), and the apostle John records, “Look! He is coming with the clouds, and every eye will see Him, including those who pierced Him. And all the families of the earth will mourn over Him” (Rev. 1:7).

While Christ’s return will crush His enemies (see Rev. 19:11-21), it will cheer His followers. Isaiah tells us, “Be joyful, rejoice together, you ruins of Jerusalem! For the Lord has comforted His people; He has redeemed Jerusalem. The Lord has displayed His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God” (vv. 9-10). In the New Bible Commentary, D.A. Carson points out three key factors in the news of Judah’s redemption: 1) the messenger, “whose lustre is that of his message;” 2) the watchmen, those who are looking for redemption, “otherwise the news will fall on deaf ears;” and 3) the event, “which is here none other but the Lord in action” (S. Is 52:1).

A Clean Break with Babylon (Isa. 52:11-12)

These verses depict a priestly procession, in contrast to the unceremonious departure of God’s people from Egypt (Ex. 12:33). They also stress urgency. After 70 years in exile, the people have become comfortable living among pagans. Isaiah’s words are intended to rouse God’s people to action. Taking a longer view, just as the Jews are urged to “go out from there,” “do not touch anything unclean,” and “purify yourselves,” the church in Rev. 18:4 is admonished to “come out” from Babylon the Great in the last days so she will not share in Babylon’s sins or suffer their consequences.

There is a personal message here as well. The more satisfied we are with the world and its ways, the less we behave like citizens of the kingdom of heaven. Just as the Jews initially are disoriented in Babylon – perhaps even horrified by its pagan ways – Christians naturally are uncomfortable in their first contact with the ways of the world. But as time goes on, as the senses adjust and the spirit is dulled, what was once reprehensible is now acceptable, perhaps even admirable. The flesh takes over. The Holy Spirit is grieved. And divine discipline is at the door.

Perhaps this is why the New Testament writers so often implore Christians to guard their hearts. “I say then, walk by the Spirit and you will not carry out the desire of the flesh,” writes the apostle Paul (Gal. 5:16). “And don’t grieve God’s Holy Spirit, who sealed you for the day of redemption” (Eph. 4:30). Finally, Peter warns that believers, although secure in their salvation, still live in dangerous times: “Be sober! Be on the alert! Your adversary the Devil is prowling around like a roaring lion, looking for anyone he can devour” (1 Peter 5:8).

Suffering and Exaltation (Isa. 52:13-15)

Two key points are made in verse 13. First, the Servant will act wisely, carrying out the Lord’s will. Jesus confirms this as the reason He is sent to earth. He is in constant communication with the Father, desires to glorify Him in all things, and is obedient to the point of death – even death on a cross (Phil. 2:8). Second, the Servant will be “raised and lifted up and highly exalted.” Jesus declares that if He is lifted up from the earth He will draw all people to Himself, a reference to His death on the cross (John 12:32). But following His death and resurrection, He is exalted to the Father’s right hand (Phil. 2:9; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2; 1 Peter 3:22).

Verses 14 and 15 present a stunning contrast between the Servant in His first and second comings. Many will be “appalled” – awestruck or astonished – at the Servant. In his earthly ministry, He is not the attractive king they expect. Further, in the events leading up to His crucifixion, His appearance is so disfigured that He does not resemble a human being. But when He returns and establishes His kingdom on earth “He will sprinkle many nations” (v. 15). This is associated with cleansing by the priest under the Mosaic Law (Lev. 4:6, 8:11, 14:7). Although disregarded, the Servant actually provides what the nations need most: cleansing from sin (John 1:29; Heb. 10:14). As a result, the kings will shut their mouths. At the glorious appearing of our great God and Savior (Titus 2:13), the world’s rulers will have nothing to say.

Closing Thought

Warren Wiersbe writes: “Many people have been tortured and killed in an inhumane way, but knowing about their suffering does not touch our conscience, though it might arouse our sympathy. Our Lord’s sufferings and death were different, because they involved everybody in the world. The Gospel message is not ‘Christ died,’ for that is only a fact in history, like ‘Napoleon died.’ The Gospel message is that ‘Christ died for our sins’ (1 Cor. 15:1–4, italics mine). You and I are as guilty of Christ’s death as Annas, Caiaphas, Herod Antipas, and Pilate. Now we see why people are astonished when they understand the message of the Gospel: This Man whom they condemned has declared that they are condemned unless they turn from sin and trust Him. You cannot rejoice in the Good News of salvation until first you face the bad news of condemnation. Jesus did not suffer and die because He was guilty, but because we were guilty. People are astonished at this fact; it shuts their mouths” (Be Comforted, S. Is 52:13).

April 11, 2010

Isaiah 51: Jerusalem’s Wakeup Call

Listen to Podcast: Isaiah 51 – Jerusalem’s Wakeup Call

Read: Isaiah 51 – Jerusalem’s Wakeup Call

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 51 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.

Key verse:

Isa. 51:6 – Look up to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and its inhabitants will die in like manner. But My salvation will last forever, and My righteousness will never be shattered.

Quick summary:

Having introduced the Servant, Isaiah now reassures the Jewish captives that one day they will be free. His message also foreshadows the coming of Messiah and the final liberation of the faithful in God’s everlasting kingdom. H.L. Willmington summarizes: “Isaiah urged his hearers to give their full attention to his important message: They were to ‘listen’ (51:1, 4, 7), ‘wake up’ (51:17; 52:1), and then respond by immediately leaving sinful Babylon (52:11–12). Just as God had blessed Abraham, he would ‘comfort Israel’ (51:1–3), making its wilderness ‘as beautiful as Eden’ (51:3; see 29:17–24). He would bring everlasting salvation and justice to all people (51:4–8). Isaiah called on the Lord to bring about a second Exodus, as the nation he had led out of Egypt would now be led out of Babylon (51:9–11; see 63:11–14). He also looked further into the future, to the ‘everlasting joy’ of the Millennium (see 35:10). The Lord agreed that he, who had created all things, could certainly free his people from exile (51:12–16). He would soon transfer his wrath from Israel to their oppressors (51:17–23)” (Willmington’s Bible Handbook, Tyndale House Publishers, 1997, S. 371).

Take note:

Calling on His people to observe the heavens and the earth, the Lord contrasts the fleeting nature of this sinful and fallen world with His everlasting salvation. Yahweh declares:

“… the heavens will vanish like smoke, the earth will wear out like a garment, and its inhabitants will die in like manner.” The psalmist notes this in Ps. 102:25-26: “They (the heavens and the earth) will perish … all of them will wear out like clothing. You will change them like a garment, and they will pass away.” So does Jesus in Matt. 24:35 (“Heaven and earth will pass away …”) and Peter in 2 Peter 3:10 (“… the heavens will pass away with a loud noise, the elements will burn and be dissolved, and the earth and the works on it will be disclosed”).
“But My salvation will last forever, and My righteousness will never be shattered.” This is a theme repeated often in both the Old and New Testaments. The psalmist, for example, writes, “All that He does is splendid and majestic; His righteousness endures forever” (Ps. 111:3). The apostle Paul notes, “salvation … is in Christ Jesus, with eternal glory” (2 Tim. 2:10), and the writer of Hebrews adds, “He (Jesus) became the source of eternal salvation” (Heb. 5:9).

Patriarch and Promise (Isa. 51:1-8)

The believing remnant in Israel is to remember Abraham and receive encouragement. Though present circumstances are bleak, the future is bright for those who trust in God. The people are to look back to Abraham and Sarah, the “rock from which you were cut” and “the quarry from which you were dug” (v. 1). Abraham is but a single person when God calls him, yet he becomes the father of the Jewish race and the one through whom the promised Messiah comes. Abraham and Sarah waited many years for the child God promised them. Still, the Lord was faithful and gave them Isaac. The long wait glorified God because Sarah conceived long after her supposed child-bearing years. In like manner, the faithful remnant of Judah must believe than when the Lord has finished using the Babylonians to chasten His chosen people, He will deal with wicked Babylon and restore the Israelites to their homeland. Just as Yahweh made Sarah’s barren womb fruitful, He will turn Judah’s wasted homeland into a blossoming treasure once again. “For the Lord will comfort Zion,” the people are told in verse 3. “He will comfort all her waste places, and he will make her wilderness like Eden, and her desert like the garden of the Lord.”

Next, the believers in Judah are urged to look forward. The Lord’s justice will extend beyond Judah’s borders and reach the whole world. His people will be vindicated – not because of their goodness but because of God’s greatness. Notice the Lord’s use of the personal pronoun in verses 4-6: “My people,” “My nation,” “My justice,” “My righteousness,” “My salvation,” “My arms,” “My strength.” “This is the grace of God, doing for His people what they did not deserve and what they could not do for themselves” (Warren Wiersbe, Be Comforted [An Old Testament Study], S. Is 51:1).

Finally in this section, the Lord admonishes the people to look within, where they will find either fear or faith. Throughout the book, Isaiah calls on the people to trust God, who overcomes their fears. “You are to regard only the Lord of Hosts as holy. Only He should be feared; only He should be held in awe,” the people are warned in Isa. 8:13. Later, they are told the day is coming when they will declare, “God is my salvation. I will trust [Him] and not be afraid. Because Yah, the Lord, is my strength and my song, He has become my salvation” (Isa. 12:2). Isaiah tells his fellow countrymen that the moth will devour the enemy like a garment and the worm will eat them like wool. Moths and worms do their work slowly and secretly, but effectively nonetheless. While the Jews couldn’t see it, the seeds of destruction already were being sown in Babylon, and the pagan nation that God would use to chasten His people one day would be punished for their rebellion against Yahweh and His chosen ones. Meanwhile, the Lord’s salvation and righteousness will endure forever.

Prayer and Protection (Isa. 51:9-16)

Verses 9-11 may be read as a prayer of the righteous remnant, calling on God to rise up and deliver His people as He did in the Exodus. The questions beginning, “Wasn’t it you …?” are rhetorical affirmations of God’s great acts in history and express the people’s confidence in the His continuing sovereignty:

“Wasn’t it You who hacked Rahab to pieces, who pierced the sea monster?” (v. 9). This is a reference to Egypt. “In Ugaritic literature Rahab was the name of a female sea monster associated with Leviathan. Perhaps the hippopotamus, an animal that often sits in the water of the Nile doing nothing, represents that mythical water beast. Understandably Rahab came to be a poetic synonym for Egypt (and also for a demon behind Egypt) when God overpowered the Egyptian soldiers in the sea at the Exodus” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, 1:1080).

“Wasn’t it You who dried up the sea … who made the sea-bed into a road for the redeemed to pass over?” (v. 10). Just as the Lord enabled the Jews to cross the Red Sea on dry ground and then drowned the pursuing Egyptian armies (Ex. 14:21-31), He would allow His people to return to their homeland in a new exodus. Their response would be singing, joy and gladness (v. 11).

In verses 12-16 the Lord personally assures the Israelites He will protect them. He provides comfort now, even though His people are on the cusp of divine discipline, and urges them to remember that the God who laid the foundations of the earth is able to carry them through exile in Babylon and restore them to their homeland. Why should God’s people fear human enemies, who are as frail as grass, when the Lord of the universe is on their side? Though they deserve the chastening they are about to receive, Yahweh has not abandoned His purpose for them. He has established the Jews as His unique people. He invested His word in them. He promised to bless all mankind through them with the coming Messiah. He will not forget His promises or forsake His people.

Matthew Henry reminds us that there is a message here for the church: “The people whom Christ has redeemed with his blood, as well as by his power, will obtain joyful deliverance from every enemy. He that designs such joy for us at last, will he not work such deliverance in the mean time, as our cases require? In this world of changes, it is a short step from joy to sorrow, but in that world, sorrow shall never come in view. They prayed for the display of God’s power; he answers them with consolations of his grace…. Happy is the man that fears God always. And Christ’s church shall enjoy security by the power and providence of the Almighty” (Matthew Henry Concise, Bible Navigator, v. 12).

Proclamation and Punishment (Isa. 51:17-23)

Earlier in this chapter, the remnant – or the prophet – asks the Lord to wake up and do something about the plight of the Jews. But beginning in verse 17, it is the people of Jerusalem who are roused from their sleep because the Lord is about to do something: He is bringing their calamity to a close. In exile in Babylon, the people “have drunk the cup of His fury” all the way to the dregs (v. 17). That is, they have experienced the full weight of His wrath. In the leveling of Jerusalem at the hands of the Babylonians, the people endured “devastation and destruction [to the land], famine and sword [to the people]” (v. 19). Even the children “lie at the head of every street like an antelope in the net” (v. 20). When God’s judgment falls upon an entity – a family, city, or nation, for example – no one in that entity is exempted from His divine rod. While some argue that this is unfair, or even that it reveals an unloving God, there are several biblical truths to keep in mind: 1) God knows everything, including what would happen if He didn’t put a stop to an entity’s evil; 2) God’s wrath falls only after His mercy has been soundly and repeatedly rejected; and 3) God will judge every individual one day, and the youngster whose life is cut short because of her parents’ sins will be compensated in eternity for what was lost in time.

For the remnant living in Babylon, however, there is good news: “Look, I have removed the cup of staggering from your hand; that goblet, the cup of my fury. You will never drink it again” (v. 22). And for the Jews who could not imagine how the Holy One of Israel used the pagan and brutal Babylonians as His instrument of judgment, the Lord now tells them that the Babylonians’ day of reckoning has come. “I will put it [the cup of His fury] into the hands of your tormentors,” the Lord says in verse 23. The Babylonians, who had walked over the Jews’ dead bodies in Jerusalem, would now experience similar horrors at the hands of the Persians.

Closing Thought

When we hear of persecuted and martyred Christians around the world, we should take comfort in God’s promise that those who oppress His people will experience His wrath. Matthew Henry comments: “How justly God will reckon with those who have carried it so imperiously towards his people: The cup of trembling shall be put into their hand. Babylon’s case shall be as bad as ever Jerusalem’s was. Daniel’s persecutors shall be thrown into Daniel’s den; let them see how they like it. And the Lord is known by these judgments which he executes” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 51:17).

March 28, 2010

Isaiah 50: A Case against God

Listen: A Case against God (mp3)

Read: A Case against God (pdf)

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 50 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.

Key verse:

Isa. 50:8 – The One who justifies Me is near; who will contend with Me? Let us confront each other. Who has a case against Me? Let him come near Me!

Quick summary:

This chapter is a contrast between two servants: faithless Israel and the faithful Messiah. Israel has failed God, not because He divorced the nation but because, in effect, the nation divorced Him. By contrast, the faithful Servant humbly learns from Yahweh and even endures persecution in carrying out His will. Ultimately, Israel must choose: The people can walk in God’s light or in the light of their own campfires, which already are only temporary comforts.

Take note:

The suffering of the Servant in verse 6 is a stunningly accurate portrait of Jesus’ physical torment at the hands of His Roman executioners. In obedience to the Father and for the sake of lost humanity, Jesus willingly endures flogging, scorn and spitting. Compare the elements of this verse with the New Testament fulfillments:

“I gave my back to those who beat Me …” (Matt. 27:26; Luke 22:63; John 19:1)
“My cheeks to those who tore out My beard” (while there is no specific reference to this in the Gospels, it is likely the Roman guards carried this out as a way to produce pain and humiliation; to pluck the hair is the highest insult against an Oriental)
“I did not hide My face from scorn and spitting” (Matt. 26:67; Mark 14:65, 15:19; John 19:3)
Yet the Servant does not strike back, knowing “the Lord God will help Me” (v. 7; see 1 Peter 2:22-23).

The Correction of Israel (Isa. 50:1-3)

Judah’s captivity in Babylon is a direct result of the people’s sins, and the Lord illustrates this truth in two ways. First, He compares the nation to a divorced woman. According to Mosaic Law, the husband could give his wife a divorce certificate detailing her faults and she would have to leave the home (Deut. 24:1). Judah has so transgressed its covenant relationship with Yahweh that He is compelled to send her away. Second, the Lord compares the Jews to children being sold into indentured servitude because of a great debt (see Ex. 21:7; 2 Kings 4:1; Neh. 5:5).

Yet there is another way of looking at these verses. Since Yahweh is posing two questions – “Where is your mother’s divorce certificate?” and “[W]ho were My creditors that I sold you to?” – it’s possible that He is assuring the people that He has not completely written them off or abandoned them because of their sins. In fact, this perspective is more in line with the whole of Isaiah. While the people have indulged in grievous sins and the nation has turned a cold shoulder to Yahweh, the Lord must discipline them as an act of love but will fulfill His promises to them. The Babylonian captivity is but for a time; it will not last forever.

In verse 2, the Lord reminds the people that their rejection of Him is unreasonable. He has sent the prophets and performed miracles among them, yet like an unfaithful wife the nation has preferred idolatry and social injustice. If only the people would call to Him in repentance. “Is My hand too short to redeem?” He asks, using Oriental imagery of weakness. “Or do I have no power to deliver?” Of course He does. He dries up the sea by his rebuke, a reference to His work in the exodus (Ex. 14:21). He turns rivers into wilderness, perhaps an indication of the coming disaster for Israel’s wealthy and powerful enemies. He causes the enemies’ fish to rot, a reminder of His judgment on the Egyptians (Ex. 7:18, 21). And He dresses the heavens in black, another of Yahweh’s judgments on the Egyptians (Ex. 10:21). In short, the people are responsible for their sins and deserve divine discipline, yet their gracious and all-powerful God will remain faithful to His promise never to forsake them.

The Obedient Servant (Isa. 50:4-9)

The Lord teaches the Servant to comfort the weary, and the Servant obediently carries out His will. From a New Testament perspective, we can see that Jesus, the Suffering Servant, comes to do the Father’s will (see, for example, Matt. 26:39, 42) and in His humanity learns obedience (Heb. 5:8). Jesus provides comfort through His teaching, miracles and physical presence among the outcast. He willingly endures hardship, including rejection, false trials, mocking, scourging, slapping and crucifixion. Undeserving of any of this, He walks through His ministry with His face set toward Jerusalem and a destiny with death. Ultimately, He knows He will be vindicated (through His resurrection and exaltation to the Father’s right hand) and sit in judgment over those who have rejected Him.

Four times in this passage the Servant uses the name “Lord God.” Coming from the Hebrew Yahweh Adonai, this name may be translated “Sovereign Lord.” According to Robert B. Girdlestone, the name means that “God is the owner of each member of the human family, and that he consequently claims the unrestricted obedience of all” (Synonyms of the Old Testament, p. 34). So the emphasis in this passage is the Servant’s willing submission to the Lord in every aspect of His life and ministry.

Warren Wiersbe notes that the Servant’s mind and will are yielded to the Lord. His mind is submitted so that He may learn the Word and will of the Father. Everything Jesus says and does is taught to Him by the Father (John 5:19, 30; 6:38; 8:28). He prays to the Father for guidance and meditates on His Word (Mark 1:35; John 11:42). At the same time, His will is submitted so that those who see Him see the Father (John 14:9). The people of Judah in Isaiah’s day are neither willing nor obedient, but the Servant models perfect yieldedness to the Lord God even though His obedience results in severe persecution and even death (Matt. 26:67; 27:26, 30-31).

Finally, it’s vital to remember that the Servant, though divine, operates on faith while ministering on earth. “Keep in mind that when Jesus Christ was ministering here on earth, He had to live by faith even as we must today. He did not use His divine powers selfishly for Himself but trusted God and depended on the power of the Spirit” (Warren Wiersbe, Be Comforted, An Old Testament Study, S. Is 50:4).

The Challenge to Israel (Isa. 50:10-11)

This chapter closes with an exhortation from the Servant to follow His example: “Who among you fears the Lord, listening to the voice of His servant?” Jesus lays down a similar challenge when He says, “Anyone who does not honor the Son does not honor the Father who sent Me” (John 5:23b; see also Luke 10:16b). The Servant reminds his listeners that even the godly sometimes face dark moments and must trust in the Lord. Consider Jesus who, while bearing our sin debt on the cross, cried out, “My God, My God, why have You forsaken Me” (Matt. 27:46b). “[T]he servant of God is never wholly without ‘light.’ A godly man’s way may be dark, but his end shall be peace and light. A wicked man’s way may be bright, but his end shall be utter darkness (Ps 112:4; 97:11; 37:24)” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, Logos Research Systems, Inc., 1997, S. Is 50:10).

In contrast to the godly, the wicked face the darkness, not by trusting in God, but by trusting in themselves. They kindle fires and set ablaze firebrands (pieces of burning wood), walking in their manmade light that all too quickly becomes extinguished. Those who reject God’s light, preferring their own schemes, will “lie down in a place of torment” (v. 11). King Solomon once wrote, “There is a way that seems right to a man, but in the end it is the way of death” (Prov. 16:7), and one day Jesus will tell even those who claim the name of Jesus but seek salvation their own way, “I never knew you! Depart from Me, you lawbreakers!” (Matt. 7:23).

The stark yet simple truth is that salvation is found only in the Lord and His Servant. Jesus proclaims, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). Peter echoes this truth with these words, “There is salvation in no one else, for there is no other name under heaven given to people by which we must be saved” (Acts 4:12). For those who reject the truth – and the Author of truth – there is a place of everlasting separation from God (Luke 16:23, 28; Rev. 20:13-15; 21:8).

Closing Thought

Matthew Henry comments: “Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with a fatal disappointment, which will be bitterness in the end. A godly man’s way may be melancholy, but his end shall be peace and everlasting light. A wicked man’s way may be pleasant, but his end and endless abode will be utter darkness” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 50:10).

March 7, 2010

Isaiah 49: A Light for the Nations

Isaiah 49: A Light for the Nations (audio / mp3)

Isaiah 49: A Light for the Nations (study notes and worksheet / pdf)

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Chapter 49 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.

Key verse:

Isa. 49:6 – He [the Lord] says, “It is not enough for you to be My servant raising up the tribes of Jacob and restoring the protected ones of Israel. I will also make you a light for the nations, to be My salvation to the ends of the earth.”

Quick summary:

In this chapter and the next, Isaiah prophesies about the Servant of the Lord (the Messiah), His mission, and His obedience to God (the Father). Rejected by His own people (v. 4; John 1:11), the Messiah will restore Israel to the Lord and bring salvation to the Gentiles (vv. 5-6). His mouth is likened to a sharpened sword, a reference to His speaking ministry (v. 2; Rev. 1:16). The name Israel is applied here to the Messiah as the One who fulfills Yahweh’s expectations for His people (v. 3). Verses 15-16 feature one of the strongest statements in Scripture of God’s faithfulness to His people.

Take note:

In verse 1 the Servant declares, “The Lord called me before I was born. He named me while I was in my mother’s womb.” This Messianic passage speaks both to the deity and humanity of God’s Servant and strikes a common chord between Jesus and others who have been sent to proclaim salvation to mankind. Jeremiah is chosen of God in his mother’s womb (Jer. 1:5), as is John the Baptist (Luke 1:15) and the apostle Paul (Gal. 1:15). The key difference here, as we learn from other Old Testament and New Testament passages, is that Messiah is the eternal Son of God, the Lamb of God slain from the foundation of the world (Rev. 13:8). He existed long before John the Baptist, Jeremiah or even Abraham (John 8:58). Still, He added to his deity sinless humanity so that He would be “a merciful and faithful high priest” (Heb. 2:17).

The Second “Servant Song” (Isa. 49:1-13)

God’s Servant, the Messiah, is the speaker in verses 1-5. He calls not only Israel to hear His voice, but the coastlands (islands) and distant peoples because His message is for all mankind. His words are like a sharpened sword – truth that defends the righteous and destroys the rebellious. Often in Scripture God’s words are likened to a sword (Isa. 1:20; Heb. 4:12; Rev. 1:16, 19:15). They pierce to the very heart, discerning our thoughts and intents, bringing conviction and judgment. For those who repent, God’s word is a comfort and a mighty protector, but to those who rebel, His word is the ultimate destroyer.

Why is the Servant called “Israel” is verse 3? “This cannot refer to the nation because the Servant is to draw that nation back to God. The Messiah is called Israel because He fulfills what Israel should have done. In His person and work He epitomizes the nation” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1103).

In verse 6 Yahweh tells the Servant that He will do more than restore the nation of Israel; He will be “a light for the nations” and “My salvation to the ends of the earth.” The Servant will be “despised” and “abhorred” by people, but ultimately “[k]ings will see and stand up, and princes will bow down” to Him (verse 7). This prophecy is expanded in Isa. 53 where, in verse 6, Isaiah writes, “He was despised and rejected by men, a man of suffering who knew what sickness was. He was like one people turned away from; He was despised, and we didn’t value Him.” The Messiah will be rejected by His own people in His first coming (John 1:10-11), but one day all people will acknowledge Him (Phil. 2:10-11). This does not imply that all people will be saved, for the Scripture is clear that those who go to their graves rejecting Christ have chosen to spend eternity apart from Him (Rev. 20:11-15).

Warren Wiersbe adds this observation: “Our Lord could not minister to the Gentiles until first He ministered to the Jews (vv. 5–6). Read carefully Matthew 10:5–6; 15:24; Luke 24:44–49; Acts 3:25–26; 13:46–47; and Romans 1:16. When our Lord returned to heaven, He left behind a believing remnant of Jews that carried on His work. We must never forget that ‘salvation is of the Jews’ (John 4:22). The Bible is a Jewish book, the first believers and missionaries were Jews, and the Gentiles would not have heard the Gospel had it not been brought to them by Jews. Messiah was despised by both Jews and Gentiles (Isa. 49:7), but He did God’s work and was glorified” (Be Comforted, S. Is 49:1).

In verse 8 the terms “time of favor” and “day of salvation” may be a reference to the Millennium, when Messiah sits on the throne of David and fulfills all remaining covenant promises to Israel. Prisoners are told to “come out” and those in darkness are commanded to “[s]how yourselves” (v. 9). The release of Judah from Babylonian captivity will foreshadow that day when God’s kingdom comes in fullness and God’s people are freed from physical suffering and their struggle with sin. The apostle John’s allusion to verse 10 in Rev. 7:17 – “He will guide them to springs of living waters” – may indicate that many Gentiles will join their Jewish brothers and sisters in making Israel their homeland. In fact, the rest of this section tells us that “many will come from far away, from the north and from the west, and from the land of Sinim,” which, according to some scholars, could be a reference to Persia or China (v. 12).

It’s important to remember that the extension of God’s grace to the Gentiles requires the fulfillment of His promises to the Jews. If the Jews are not returned to their homeland, how will Messiah be born in Bethlehem? How will the temple, with its sacrifices that foreshadow the Christ, be built? How will Nazareth be the place He grows up, or Jerusalem be the scene of His teaching, trials, crucifixion and resurrection? All that Yahweh does for the Jews He does with an eye toward all humanity.

Comfort for Jerusalem (Isa. 49:14-23)

This section begins with Zion lamenting, “The Lord has abandoned me” (v. 14). It continues with some of Yahweh’s most tender assurances that He will rescue and exalt His people (vv. 14-23a). And it concludes with God stating His purpose: “Then you will know that I am the Lord; those who put their hope in Me will not be put to shame” (v. 23b). The Lord compares His love for Israel to a mother’s love for her children. Isaiah depicts Israel as a nursing child, completely dependent on the Lord who will never forsake or forget them. “Look, I have inscribed you on the palms of My hands,” the Lord says in verse 16. Warren Wiersbe comments: “The high priest bore the names of the tribes of Israel on his shoulders and over his heart (Ex. 28:6–9), engraved on jewels; but God has engraved His children’s names on His hands. The word ‘engraved’ means ‘to cut into,’ signifying its permanence. God can never forget Zion or Zion’s children” (Be Comforted, S. Is 49:1).

Although dark days loom on the horizon for Jerusalem, the Lord assures the people that the best days are yet to come. “As I live,” the Lord declares, “you will wear all your children as jewelry, and put them on as a bride does” (v. 18). Zion may seem like a forgotten mother, but one day her children – the returning inhabitants of Israel – will adorn her like bridal ornaments. In fact, the land will not be large enough to hold them. We know that the exiles who return from Babylon after King Cyrus’ decree are relatively small in number, so the return mentioned in verses 19-21 probably is a reference to Israel’s return at the beginning of the millennium.

In the future, when Israel returns to the land, the Gentiles will worship God, honor the Jews and even help transport them to their homeland. What a startling turn of events from the anti-Semitism that has marred so much of human history. The Lord says the Gentiles “will bring your sons in their arms, and your daughters will be carried on their shoulders” (v. 22). Even more amazing, the world’s leaders will pay homage to God’s people: “Kings will be your foster fathers, and their queens your nursing mothers. They will bow down to you with their faces to the ground, and lick the dust at your feet” (v. 23). What is the purpose of all this? So the Jews “will know that I am the Lord” (v. 23).

Comfort for the Captives (Isa. 49:24-26)

Isaiah closes the chapter with two poignant questions for the citizens of Judah: Can the prey be taken from the mighty? Can the captives of the tyrant be delivered? After all that Isaiah has said and all that the Lord has declared and done, some of the Jews still lament that their situation is hopeless and their future is bleak. But the Lord clearly is in command, even of the world’s most powerful rulers. Notice how the Lord responds:

“Even the captives of a mighty man will be taken, and the prey of a tyrant will be delivered” (v. 25). No power on earth will thwart God’s plan for Israel. In the Gospel of Matthew, Jesus makes it clear that no power in the heavens will stop Him, either. He comes into the world to invade Satan’s kingdom and to bind the strong man (Satan), thus plundering his goods by leading lost sinners into the kingdom of heaven (Matt. 12:25-29).
“I will contend with the one who contends with you, and I will save your children” (v. 25). The Assyrians will be defeated on the hills surrounding Jerusalem – 185,000 in a single night. What’s more, the emerging Babylonians will only succeed for a while in conquering God’s people and then will be brought low. In the last days, the antichrist and his followers who oppose Israel will be cut down by the returning King of kings and Lord of Lords. The best allies of God are allies of God’s people, and the worst enemies of God are the enemies of the Jews.
“I will make your oppressors eat their own flesh, and they will be drunk with their own blood as with sweet wine” (v. 26). The reference to eating their own flesh could be symbolic of internal strife among the enemies of God’s people (see Isa. 9:20). Drinking their own blood is just retribution for shedding the blood of God’s servants. Sweet wine is fresh and new; a great deal is required to intoxicate someone. Therefore it is an appropriate image of the large quantities of blood that would be required of God’s enemies (see Rev. 14:10, 20; 16:6).
Finally, Yahweh reminds the people they should be confident in their future deliverance: “Then all flesh will know that I, the Lord, am your Savior, and your Redeemer, the Mighty One of Jacob” (v. 26).

Closing Thought

Matthew Henry comments: “See what will be the effect of Babylon’s ruin: All flesh shall know that I the Lord am thy Saviour. God will make it to appear, to the conviction of all the world, that, though Israel seem lost and cast off, they have a Redeemer, and, though they are made a prey to the mighty, Jacob has a mighty One, who is able to deal with all his enemies. God intends, by the deliverances of his church, both to notify and to magnify his own name” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 49:24).