Isaiah 42: The Islands Will Wait

Isaiah 42: The Islands Will Wait (audio / mp3)

Isaiah 42: The Islands Will Wait (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 42 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact of the coming of Messiah.

Key verses:

Isa. 42:6-8 – “I, the Lord, have called you for a righteous [purpose], and I will hold you by your hand. I will keep you, and I make you a covenant for the people [and] a light to the nations, in order to open blind eyes, to bring out prisoners from the dungeon, [and] those sitting in darkness from the prison house. I am Yahweh, that is My name; I will not give My glory to another, or My praise to idols.”

Quick summary:

Isaiah introduces the first of his “Servant Songs” referring to the Messiah (vv. 1-17). Israel is called the Lord’s servant a number of times (for example Isa. 41:8; 42:19; 43:10; 44:1-2, 21; 45:4; 48:20) and so is the Messiah (49:3, 5-7; 50:10; 52:13; 53:11). The context and the characteristics of the servant in these passages determine which one Isaiah intends. “Israel as God’s servant was supposed to help bring the world to a knowledge of God, but she failed. So the Messiah, the Lord’s Servant, who epitomizes the nation of Israel, will fulfill God’s will” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1095). Israel, blind and deaf to God’s law, is unable to fulfill the servant’s role (vv. 18-25), and thus it will be left to the promised Messiah.

Take note:

The “Servant Songs” of Isaiah (42:1-7; 50:4-11; 52:13ff; and 53:1-12) refer to different aspects of the Messiah’s ministry. The first depicts Him as the key that unlocks the captives’ chains. The second tells us His mission calls for suffering. The third points to His ultimate exaltation. And the fourth graphically portrays the Servant’s crucifixion.

“These servant songs not only display Christ in His essential beauty, but also serve to model the nature of all servanthood. Anyone who serves God must (a) have a desire to do so, (b) remain humble before others and dependent on the Lord, (c) be committed to winning others’ release from sin’s grip, (d) accept personal suffering, and (e) rely completely on God for guidance and strength (Lawrence O. Richards, The Bible Readers Companion, electronic ed., 1996, S. 432).

The Servant’s Mission (Isa. 42:1-9)

The opening verses of this chapter clearly identify “My Servant” as a person and not the nation of Israel. The Lord calls Him “My Chosen One” and declares, “I have put My Spirit on Him” (v. 1). Matt. 12:18-21 quotes Isa. 42:1-4 and relates this passage to Jesus and His ministry to Israel. As the Lord’s Servant, He does what Israel could never do: perfectly carry out the will of Yahweh so that people everywhere believe in the Holy One of Israel. “Servant” is the position assumed by Jesus during His earthly ministry. He is chosen from the foundation of the world for the redemption of mankind (1 Peter 1:20; Rev. 13:8). Salvation is in the mind of God from eternity past and stretches into eternity future; it should never be seen as Alpha and Omega’s “Plan B” or an afterthought by a Creator who finds Himself backed into a corner by one of His creatures.

Because the Lord created the heavens and the earth and gives breath to all people, He is sovereign over the universe and is able to assist His Servant. Yahweh assures Him of several promises: His calling for a righteous purpose; His help from the Lord; His fulfillment of God’s covenant promises to Israel; His role as light to the Gentiles; and His deliverance of people from spiritual darkness and bondage. Although Cyrus will release the Jewish people from captivity in Babylon, the Lord’s Servant will free mankind from captivity in Satan’s kingdom. As Jesus declares, “You will know the truth, and the truth will set you free” (John 8:32). Later, the apostle Paul writes, “He has rescued us from the domain of darkness and transferred us into the kingdom of the Son He loves” (Col. 1:13). The lost are spiritually blind and in darkness, but Jesus is sent to open their eyes and give them light (see John 8:12; 9:39-41).

Yahweh, Israel’s covenant-keeping God, makes these promises and refuses to let idols take the credit for their fulfillment. His people are called to remember all that the Lord has done for them and be assured that what He has promised will most certainly come to pass. Yahweh’s statement in verse 8 is especially important in the context of His relationship with His Servant, for if God will not give His glory to another, then Jesus’ claim to deity must either be true or blasphemy. Clearly it is true. Jesus not only claims to be God and demonstrates the authority of God by casting out demons, healing illnesses, controlling the world’s natural elements, raising the dead and forgiving sins; He also longs for the day when His work of redemption is complete and He returns to His glorified position at the Father’s right hand (John. 17:5).

A Song of Praise (Isa. 42:10-17)

Outburts of singing are frequent in Isaiah, and the songs of praise recorded here, as well as in Isa. 44:23; 49:13; 52:9 and other places are similar to Psalms 93 and 95-100 in theme and language. People everywhere are urged to sing and shout the praises of the Lord, who is victorious over His enemies at Messiah’s second coming. A “new song” (v. 10) is mentioned elsewhere in the Old Testament (Ps. 33:3, 96:1, 98:1, 144:9) and twice in Revelation (5:9 and 14:3) – always in the context of worship and specifically in Revelation in worship of the exalted Messiah, who has redeemed people by His blood from every tribe, language, people and nation. This new song is “called for by a new manifestation of God’s grace, to express which no hymn for former mercies would be appropriate” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 42:10).

The mention of Kedar and Sela is noteworthy. Kedar is the second son of Ishmael (Gen. 25:13). He fathered a nomadic people in the northern Arabian Peninsula. Sela, or Petra, is in modern Jordan and defines people who carved their dwelling places out of rock. While the people of Kedar and Edom are at times Israel’s enemies, they will join their Jewish neighbors in praising the King of kings. The references to Kedar and Sela also may symbolize the world’s people who wander or remain in fixed locations. They, along with seafarers, desert dwellers and urbanites will join the chorus of nations to sing the Lord’s praise “from the ends of the earth” (v. 10).

The Lord is praised as He “advances like a warrior” and “prevails over His enemies” (v. 13). Silent for so long that people question whether He will come at all (see 2 Peter 3:3-4), He now “shouts” and “roars” (v. 13), laying waste the nations that reject Him and rescuing those who have waited patiently for His justice. It is interesting to note that the Lord groans “like a woman in labor” (v. 14). Earlier in the writings of Isaiah, the prophet says the day is coming when the Babylonians will be “in anguish like a woman in labor” (Isa. 13:8). This is just a foretaste of rebellious sinners’ plight in the coming Day of the Lord. So why, in this passage, does Messiah groan like a woman in labor? “Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath” (Jamieson, Fausset and Brown, Is 42:14).

Finally, those who trust in idols rather than the living God will be “turned back [and] utterly ashamed” (v. 17). Their confidence in “metal-plated images” will come to naught. They will be ashamed that they ever said to inanimate objects, “You are our gods!” As the psalmist writes, “All who serve carved images, those who boast in idols, will be put to shame” (Ps. 97:7).

Israel’s Blindness and Deafness (Isa. 42:18-25)

Isaiah closes this chapter with a message about Israel’s sin and the suffering that results from it. We need to understand that “My servant” in verse 19 is not the Messiah, as in verse 1, but the nation of Israel. The people will not listen to or see what God has done. In fact they cannot listen or see because in their persistent rebellion they have stopped up their ears and closed their eyes. More than 700 years later the hardness of Israel’s heart is personified in the people’s refusal to receive Messiah’s message of the kingdom of heaven. Quoting from Isaiah 6, Jesus tells His followers that He uses parables, in part, to confound the self-righteous religionists: “For this reason I speak to them in parables, because looking they do not see, and hearing they do not listen or understand. Isaiah’s prophecy is fulfilled in them, which says: You will listen and listen, yet never understand; and you will look and look, yet never perceive. For this people’s heart has grown callous; their ears are hard of hearing, and they have shut their eyes; otherwise they might see with their eyes and hear with their ears, understand with their hearts and turn back— and I would cure them” (Matt. 13:13-15).

Stephen, the first Christian martyr, is equally direct in his defense before the high priest: “You stiff-necked people with uncircumcised hearts and ears! You are always resisting the Holy Spirit; as your forefathers did, so do you” (Acts 7:51). What was the people’s response?  “Then they screamed at the top of their voices, stopped their ears, and rushed together against him” (Acts 7:57). Later, the apostle Paul, quoting Isa. 29:10, notes that Israel’s rebellion is so complete that God has sealed all but the believing remnant in their hardness: “[A]s it is written: God gave them a spirit of stupor, eyes that cannot see and ears that cannot hear, to this day” (Rom. 11:8).

Isaiah is clear that the fault lies, not with the Lord, but with His people: “The Lord was pleased, because of His righteousness, to magnify [His] instruction and make it glorious” (Isa. 42:21). But the people will not receive the Lord or His instruction. As a consequence, they are “plundered and looted,” “trapped in holes or imprisoned in dungeons” (v. 22). Who gives Jacob to the robber and Israel to the plunderer? “Was it not the Lord? … So He poured out on Jacob His furious anger and the power of war” (vv. 24-25). Even so, Israel is oblivious. “It surrounded him with fire, but he did not know [it]; it burned him, but he paid no attention” (v. 25).

Closing Thought

Judah’s coming captivity in Babylon will turn the people’s feet but not necessarily their hearts back to the Lord. They will cease their idolatry and return to their homeland yet fail to be fully transformed, waiting for God to grant them a “heart of flesh” in the last days (Ezek. 11:19). Lest we be too harsh in our judgment of the Jews, it’s helpful to note the all-too-frequent impact of God’s chastening on Christian lives today. His rod of discipline often succeeds in curbing sinful behavior but not reforming the heart. The fault is not the Lord’s, who punishes His own as a loving Father (see Heb. 12:3-13). Rather, the fault lies with us when we choose to stubbornly endure rebuke rather than tenderly embrace our Savior.

Warren Wiersbe comments: “How sad it is when God disciplines us and we do not understand what He is doing or take it to heart (v. 25). Israel’s captivity in Babylon cured the nation of their idolatry, but it did not create within them a desire to please God and glorify Him” (Be Comforted, S. Is 41:1).

Copyright 2010 by Rob Phillips

Why some people miss the kingdom of heaven

This column first appeared in Baptist Press Dec. 28, 2009

Coming out of a restaurant one frosty autumn day, I pulled my jacket collar tightly up under my chin and walked briskly toward my car – only to find it wasn’t there. Three phone calls and $119 later, I retrieved my car from impoundment. “Didn’t you see the sign?” chided the cashier as he handed me my keys. “It says No Parking in Alley.”

I had missed the sign but legally was without excuse. As a result, there was no way to escape the consequences – a gentle reminder of a greater truth: Of all the things we miss in life, the greatest tragedy is missing the kingdom of heaven. And yet people throughout the ages have missed the opportunity to enjoy the everlasting benefits of God’s glorious reign.

You might think it’s easy to miss something that the New Testament describes as a “mystery” (KJV) or a “secret” (HCSB). But actually, missing the kingdom of heaven requires a deliberate act of the will. Consider three reasons some will miss the kingdom.

1. They don’t see it. Jesus told Nicodemus that unless a person is born again, he or she cannot see the kingdom of heaven, let alone enter it (John 3:3-5). It takes the regenerative work of the Holy Spirit in the human heart to make one a child of the kingdom.

Lest we become fatalistic and blame God for not saving everyone, Jesus tells His disciples that the lost can’t see because they refuse to see. Quoting Isaiah, the Savior says, “For this people’s heart has grown callous; their ears are hard of hearing, and they have shut their eyes; otherwise they might see with their eyes and hear with their ears, understand with their hearts and turn back – and I would cure them” (Matt. 13:15 HCSB). While the immediate context of this verse is a reference to unbelieving Jews in Jesus’ day, the truth of hardened hearts is universal.

The apostle Paul adds that Satan gladly keeps lost people in the dark as “the god of this age has blinded the minds of the unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:4). But for those who hear the gospel and receive it by faith, the Father “has rescued us from the domain of darkness and transferred us into the kingdom of the Son He loves” (Col. 1:13).

Simply put, people don’t see the kingdom because they choose not to see it.

2. They don’t want it. In the parable of the sower (Matt. 13:1-9, 18-23) Jesus compares human hearts to soil to illustrate varying degrees of readiness to receive the kingdom. Some hearts are hardened and defiant like the footpaths winding through ancient fields; others are shallow and uncommitted like rocky soil; still others are worldly like thorny ground. In each case those who hear the message of the kingdom prefer the barrenness of their own lives to the abundance Christ promises to those whose hearts are yielded like fertile soil.

In another parable, Jesus tells of a nobleman who travels to a far country to receive authority to be king, entrusting his affairs to his servants. Meanwhile, his subjects hate him and send a delegation after him saying, “We don’t want this man to rule over us!” (Luke 19:14). When the nobleman returns, he compensates his servants according to their stewardship and then turns his attention on those who have rejected his authority: “But bring here these enemies of mine, who did not want me to rule over them, and slaughter them in my presence” (Luke 19:27).

The nobleman, of course, is Jesus, and the subjects who hate Him are the Jews of His day who should have received Him gladly. Instead, in fulfillment of Isaiah’s prophecy, the Messiah is “despised and rejected” (Isa. 53:3). The apostle John is more specific: “He came to His own, and His own people did not receive Him” (John 1:11).

Luke 19:27 may be seen as a dual prophecy in which Jesus foretells the destruction of Jerusalem and the Diaspora in 70 A.D., as well as the final judgment of unbelievers – all those who want no part of Jesus’ kingdom – before the great white throne (Rev. 20:11-15).

Many will miss the kingdom, not because they can’t see it, but because they don’t want it.

3. They can’t stand it. The New Testament is full of stories of people who “try” the kingdom but ultimately prefer to cast their lot with Satan’s competing domain. In the parable of the unmerciful servant (Matt. 18:21-35) Jesus makes the point that true followers of Christ take on His character, while pretenders ultimately show that their hearts were never changed. In the parable of the vineyard owner (Matt. 21:33-46) stewardship of God’s kingdom is taken away from Israel and given to the church. And in the parable of the wedding banquet (Matt. 22:1-14) a guest is bound hand and foot and cast out of the kingdom because he prefers his filthy rags to the white garment (the righteousness of Christ) offered by the king.

What these parables illustrate is that many people will stake a claim in the kingdom of heaven on false pretenses – some, by virtue of their heritage; others, by their association with Christianity, such as church membership; still others, by their own righteousness. In every case, these pretenders have “tasted the heavenly gift” (Heb. 6:4) but found they can’t stand the thought of bending the knee to the King of kings and Lord of lords.

Like the rich young ruler, they go away grieved. Like the Antichrist’s followers, they shake their fists toward heaven and defy God. And like the self-righteous, they argue that their works – in the name of Jesus, no less – are sufficient justification for entrance into the kingdom, yet the King responds: “I never knew you!” (Matt. 7:23).

Many will miss the kingdom, not because they can’t see it or don’t want a piece of it, but because their hearts are so set against God they can’t stand it.

The ultimate question is how one enters the kingdom of heaven. Jesus is remarkably clear: “Anyone who hears My word and believes Him who sent Me has eternal life and will not come under judgment but has passed from death to life” (John 5:24). Christ has done all the work. Our proper response – the only acceptable response – is to hear and believe. We miss the kingdom only when we choose not to see it, not to want it, or not to stand it.

Copyright 2010 by Rob Phillips

Isaiah 41: The Worm and the Machine

Isaiah 41: The Worm and the Machine (audio)

Isaiah 41: The Worm and the Machine (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 41 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact on the coming of Messiah. This chapter may have been written late in the prophet’s life.

Key verses:

Isa. 41:11-13 –Be sure that all who are enraged against you will be ashamed and disgraced; those who contend with you will become as nothing and will perish. You will look for those who contend with you, but you will not find them. Those who war against you will become absolutely nothing. For I, the Lord your God, hold your right hand and say to you: Do not fear, I will help you.

Quick summary:

Isaiah foretells the coming of the Persian king Cyrus as God’s instrument of judgment against Babylon. He encourages God’s people, who will be captives of Babylon when this prophecy is fulfilled, not to fear this warrior from the east because the Lord will use him to defeat Israel’s enemies and restore the nation to its former glory.

Take note:

Throughout Isaiah, both the nation of Israel and the coming Messiah are called God’s “servant.” The context helps us determine which “servant” is intended. In Isa. 41:8-9, it is the nation of Israel (see also Isa. 44:1-2, 21; 45:4; 48:20; 49:3). In other passages, the Messiah clearly is in view. For example, Isa. 42:1-9 announces the coming of the Lord’s “Chosen One” who will bring justice to the nations. And in Isa. 52:13 – 53:12 we encounter the Suffering Servant who will be “pierced because of our transgressions” and ultimately exalted – a prophecy wonderfully fulfilled in Jesus of Nazareth, who died for our sins, rose from the grave and ascended into heaven, where today He is seated at the right hand of the Father awaiting His triumphant return to earth.

Source and Strength (Isa. 41:1-7)

This chapter opens with a courtroom scene. The Lord calls Israel and all the nations before Him to “come together for the trial” (v. 1). The Old Testament is replete with courtroom settings in which the Lord presents His case against the wicked and pronounces judgment. Here, the Lord announces the rise of the Persian king Cyrus, whom God will use to judge the Babylonians, and He calls the idols of the nations to testify (vv. 21-24).

This powerful Persian leader “subdues kings” … “makes [them] like dust [with] his sword” and “like wind-driven stubble [with] his bow” (v. 2). However, it is clear that the Jews are not to fear this conquering king because the Lord has given him his strength and will use him to accomplish His purposes. “The Lord hands nations over to him,” Isaiah declares (v. 2). And if there’s any doubt about God’s sovereignty over human affairs, the Lord challenges His listeners: “Who has performed and done [this], calling the generations from the beginning? I, the Lord …” (v. 4). “A great truth is emphasized here. God controls the course of history and the rise and fall of nations. Even the pagan serves God’s purposes, even though unwittingly. However, you and I have the greatest privilege of all. We can serve God knowingly and gladly” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 431).

If there is any doubt about the sovereignty of God, He assures His people in verse 4, “I, the Lord, am the first, and with the last – I am He.” His declaration of eternal power and presence is repeated in Isa. 44:6 and Rev. 1:8 and is echoed by Jesus’ claims to deity in Rev. 1:17 and 22:13. Those who argue that Jesus is a lesser god, a created being or only a man who existed for a scant three decades face strong opposition from the Son of God Himself in these and other New Testament passages. To cite but a few other examples, Jesus claims to be eternal and uncreated (John 8:58; 17:5); divine (Mark 14:61-62; John 8:24, 58); and co-equal with the Father and the Holy Spirit (Matt. 11:25-27; 12:28; Luke 4:18; 23:34, 46; John 8:16-19, 42; 15:26; 16:13-15). 

Closing out this section, Isaiah mocks the nations that rush to one another for protection against Cyrus. They delve deeper into their idolatrous practices rather than turn to the Lord of Hosts who directs the Persian army for his own glorious purposes. The craftsman and metalworker who wield their tools, using solder and nails to fasten their idols will not be able to keep them from falling beneath the mighty hand of God.

The Consolation of Israel (Isa. 41:8-24)

The Lord now turns His attention back to Israel, whom He calls “My servant, Jacob, whom I have chosen, descendant of Abraham, My friend” (v. 8). Even though God is raising the rod of discipline against His chosen ones, He will not forget them or His covenant promises to them. Soon to be exiled in Babylon, they are assured nonetheless that the Lord has chosen them. Like a loving father disciplining an unruly child, He reminds them of His faithful love: “Do not fear, for I am with you; do not be afraid, for I am your God. I will strengthen you; I will help you; I will hold on to you with My righteous right hand” (v. 10).

From the endearing title of “servant,” Judah is then called a “worm” (v. 14). “My servant” is an honorable title given to great leaders like Moses (Num. 12:7), David (2 Sam. 3:18) and the Messiah (Isa. 42:1). So why would the Lord refer to His chosen people using such a degrading word as “worm?” Warren Wiersbe observes: “‘Servant’ defined what they were by God’s grace and calling, but ‘worm’ described what they were in themselves. Imagine a worm getting teeth and threshing mountains into dust like chaff! As the nation marched ahead by faith, every mountain and hill would be made low (40:4); and the Lord would turn mountains into molehills!” (Be Comforted, S. Is 41:1). “See,” the Lord says, “I will make you into a sharp threshing board, new, with many teeth. You will thresh mountains and pulverize [them], and make hills like chaff” (v. 15). And when that day comes, what will be the people’s response? “[Y]ou will rejoice in the Lord; you will boast in the Holy One of Israel” (v. 16).

In verses 17-20 the scene changes to a desert being transformed into a garden. This harkens back to the days of wandering in the wilderness and God’s provision for the people’s every need. Six times in these verses the Lord uses the personal pronoun “I” to assure His people that He will act on their behalf: “I, the Lord, will answer them; I, the God of Israel, do not forsake them. I will open rivers on the barren heights, and springs in the middle of the plains. I will turn the desert into a pool of water and dry land into springs of water. I will plant cedars in the desert, acacias, myrtles, and olive trees. I will put cypress trees in the desert, elms and box trees together …” (vv. 17-19). The reason for God’s action is clear: “so that all may see and know, consider and understand, that the hand of the Lord has done this, the Holy One of Israel has created it” (v. 20).

Now the scene changes once again, this time to a courtroom. God challenges the nations’ idols to plead their case before His holy bench. Have any of their predictions come true? What do they know about the future? Are they even able to do anything good or evil to prove their power? Of course not. “Look,” the Lord says, “you are nothing and your work is worthless. Anyone who chooses you is detestable” (v. 24).

The Conquests of Cyrus (Isa. 41:25-29)

Verses 25-29 go back over the ground of verses 2-4 but add detail. The north and east are mentioned together, defining Cyrus’ conquests, which will overarch the Babylonian Empire from the Persian Gulf to the Caspian and Black Seas. North and east also describe Cyrus’ lineage and leadership. His father is a Mede and his mother is a Persian. His army consists of Medes, whose country lay north, and Persians, whose country lay east, from Babylon. The one “who invokes My name” (v. 25) is Cyrus, who credits the God of heaven with his victories (Ezra 1:2-3). This does not necessarily prove that Cyrus is a true believer, for in other inscriptions he diplomatically credits the gods of conquered peoples for his triumphs, among them Marduk in Babylon and Sin (the moon god) in Ur.

In contrast with the idols of verses 21-24, God can and does predict the future. Besides describing Cyrus and his conquests long before his birth, the Lord informs the people that a messenger will come, heralding the news that the Jews will be released from captivity and returned to their homeland. The idols, however, “are a delusion; their works are nonexistent; their images are wind and emptiness” (v. 29).

Closing Thought

Matthew Henry comments: “When we are freed from that which hindered our joy, and are blessed with that which is the matter of it, we ought to remember that God is our exceeding joy and in him all our joys must terminate. When we rejoice over our enemies we must rejoice in the Lord, for to him alone we owe our liberties and victories” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 41:10).

Copyright 2009 by Rob Phillips

Isaiah 40: On Wings Like Eagles

Isaiah 40: On Wings Like Eagles (audio/ mp3)

Isaiah 40: On Wings Like Eagles (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 40 begins the second major section of Isaiah and its prophecies deal less with Judah’s immediate plight than with its future deliverance and the worldwide impact on the coming of Messiah. This chapter likely is written late in the prophet’s life. It features “greater mellowness of style and tone” and is “less fiery and more tender and gentle than the former part” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 40:1).

Key verse

Isa. 40:31 – [B]ut those who trust in the Lord will renew their strength; they will soar on wings like eagles; they will run and not grow weary; they will walk and not faint.

Quick summary:

Captivity in Babylon is inevitable (see Isa. 39:7) but so is God’s graciousness to His people. Once He has judged the citizens of Judah for their idolatry and wickedness, He will restore them to their homeland and ultimately bring peace to the nations through the reign of the Messiah. When Isaiah writes these words, Judah still has a century of turmoil ahead and then 70 years of captivity in Babylon. Isaiah writes to encourage the people to live righteously in the present, confident in the sovereignty of God and comforted by the promise of future restoration.

Take note

This chapter highlights eight attributes of God, according to H.L. Willmington: 1. His mercy (vv. 1-2); 2. His glory, which includes a prophecy of John the Baptist as the forerunner of Messiah (vv. 3-5); 3).His eternality (vv. 6-9); 4. His gentleness (v. 11); 5. His omnipotence (vv. 10, 12, 26); 6. His omniscience (vv. 13-14); 7. His sovereignty (vv. 15-17, 21-24); and 8. His uniqueness (vv. 18-20, 25) (The Outline Bible, S. Is 40:18-20).

God’s Greatness, Man’s Comfort (Isa. 40:1-26)

Deliverance is coming (vv. 1-11). No doubt a time of trial is upon the people of Judah, and harsher days are coming. The Mosaic covenant makes it clear that God will bless His people if they obey Him; however, if they are rebellious He will curse them and eventually cast them out of the land (Deut. 28:15-68). A century from now Jerusalem will be sacked, the temple destroyed and the people carried away into captivity. But Isaiah’s message of comfort – the word “comfort” is used twice in verse one for emphasis – looks beyond this time of discipline to the day when the people’s sins are pardoned and they return to their homeland. The term “double for all her sins” (v. 2) does not mean the people are being punished more harshly than they deserve; rather, they are experiencing the “full” or “sufficient” level of discipline to carry out God’s purpose of purging them of idolatry (see, for example, how “double” is used in Isa. 61:7).

The “voice” in verse 3 is Isaiah’s in the immediate context. The citizens of Judah are in a spiritual wilderness, and the Lord’s prophetic voice through Isaiah calls them to repent and prepare for the coming of the Lord. In its fuller context, verses 3-5 speak of John the Baptist, as all the Gospel writers attest (Matt. 3:1-4; Mark 1:1-4; Luke 1:76-78; and John 1:23). In calling the people to “prepare the way of the Lord,” Isaiah draws on the custom of Eastern monarchs who “send men before them to prepare their way by removing stones, leveling rough places, filling up hollows, cleaning up trash and litter, and generally making the road pleasant and easy for the distinguished travelers and guests” (Manners & Customs of the Bible, Bridge-Logos Publishers, S. 361). Isaiah is not promoting works-based salvation. People are not saved from their sins by “cleaning up” their lives. Rather, their renewed faithfulness to the Lord is the result of His chastening work in His children’s lives.

In verses 6-8 another voice is heard. This time it is the voice of the Lord, urging Isaiah to “cry out” a message of contrast between man’s feebleness and God’s faithfulness. People are like grass or wildflowers that shoot up in the spring but fade beneath the blazing summer sun. In the same way, even the strongest people wilt beneath the “breath” of the Lord, who is sovereign over His creation. This should be a word of comfort to God’s people as they endure captivity in Babylon. God’s promises will never fail. He will restore His people to their homeland once He has finished correcting them.

The redeemed of Judah are instructed to climb out of the valley and ascend to the heights of Jerusalem, declaring the Lord’s victory. The defeat of the Babylonians will result in a restored homeland for God’s people. Even more important, the day is coming when Messiah

will defeat Satan and sin, restore sinners to a right relationship with God and reign on the throne of David. The nations will flood to Mt. Zion and pay homage to the King. Just as God wins battles by His strength (v. 10), He comforts people by His gentleness. Isaiah compares the Lord to a shepherd, who protects His flock, gathers the lambs in His arms, carries them in the fold of His garment, and gently leads the nursing ones. The image of the Lord as a shepherd is a major theme of Scripture and is most appropriately applied to the Messiah (see, for example, Ps. 23; Jer. 31:10; Ez. 34:12-14, 23, 31; Micah 5:4; John 10:11, 14-16; 1 Peter 2:25; 5:4).

God has no equal (vv. 12-26). This section of Isaiah’s message is meant to comfort the Lord’s people by reminding them that the God who created all things remains sovereign over His creation. The rhetorical questions Isaiah presents in verses 12-14 to encourage God’s children are similar to the questions God poses to Job, leading him to repent “in dust and ashes” (Job 42:6). Isaiah makes several points in this passage. First, the created order belongs to the Lord. Figuratively speaking, He holds all the earth’s waters in the palm of His hand and measures the starry heavens in the distance between His thumb and little finger (v. 12). Second, all wisdom and understanding belong to Him; He has no need of human or angelic counsel (v. 13). Third, the nations of the world are subject to Him. They are like “a drop in a bucket” or “a speck of dust on the scales” (v. 15).

Against this backdrop of God’s creative power and unchallenged authority, Isaiah illustrates the foolishness of those who trust in idols made of the earth’s elements, which God created, using skills that God gave them. “Who will you compare God with?” the prophet asks. “To an idol? To something that a smelter casts, and a metalworker plates with gold and makes silver welds for it? To one who shapes a pedestal, choosing wood that does not rot?” (vv. 19-20). Isaiah answers his own questions first, and then the Lord speaks. “Do you not know?” the prophet says. “Have you not heard? … God is enthroned above the circle of the earth … He stretches out the heavens like a thin cloth … He reduces princes to nothing and makes the judges of the earth to be irrational” (vv. 21-23). Then the Lord thunders, “Who will you compare Me to, or who is My equal?” (v. 25).

Isaiah closes this section with a call to the people to look up in wonder at the night sky. The Lord created the countless starry host and has given names to each of the blazing orbs, as the Psalmist notes in Psalm 147:4. Equally amazing, and incredibly comforting, is the knowledge that “Because of His great power and strength, not one of them is missing” (v. 26). In the face of invading armies and beneath the heavy hand of cruel captors, the citizens of Judah should look up because God will yet deliver them. “And if you ever feel so small that you wonder if God really cares about you personally, remember that He knows the name of every star (Isa. 40:26) and your name as well! (See John 10:3, 27.) The same God who numbers and names the stars can heal your broken heart” (Warren W. Wiersbe, Be Comforted,  S. Is 40:1).

Man’s Weakness, God’s Strength (Isa. 40:27-31)

This chapter ends with a problem and a promise. The problem is this: Having forgotten God’s wondrous attributes, the Israelites conclude that He neither knows nor cares about them. The promise is that if God’s people will only ask, He will restore their strength so that they soar like eagles and run like deer. D.A. Carson writes, “The wrong inference from God’s transcendence is that he is too great to care; the right one is that he is too great to fail” (New Bible Commentary: 21st Century Edition, S. Is 40:27).

Isaiah calls the people by the familiar names “Jacob” and “Israel,” reminding them not only of their ancestry but of the unique name the Lord gave Jacob (Gen. 32:28). If “the everlasting God, the Creator of the whole earth” can wrestle all night with Jacob, He can certainly sustain the Israelites in their time of need and keep His covenant promises to them. The prophet reminds them that the Lord “never grows faint or weary” and that “there is no limit to his understanding” (Isa. 40:28). Isaiah’s testimony of God’s faithfulness – “He gives strength to the weary and strengthens the powerless” (v. 29) – is echoed by the apostle Paul as he struggles with his “thorn in the flesh.” Though he pleads with the Lord three times to remove the “messenger of Satan” tormenting him, the Lord replies, “My grace is sufficient for you, for power is perfected in weakness.” Paul concludes, “Therefore, I will most gladly boast all the more about my weakness, so that Christ’s power may reside in me. So because of Christ, I am pleased in weaknesses, in insults, in catastrophes, in persecutions, and in pressures. For when I am weak, then I am strong” (2 Cor. 12:9-10).

Closing Thought

Warren Wiersbe notes: “‘I can plod,’ said William Carey, the father of modern missions. ‘That is my only genius. I can persevere in any definite pursuit. To this I owe everything.’ The journey of a thousand miles begins with one step. The greatest heroes of faith are not always those who seem to be soaring; often it is they who are patiently plodding. As we wait on the Lord, He enables us not only to fly higher and run faster, but also to walk longer. Blessed are the plodders, for they eventually arrive at their destination” (Be Comforted, S. Is 40:1).

Copyright 2009 by Rob Phillips

Isaiah 39: Nothing Left

Isaiah 39: Nothing Left (audio)

Isaiah 39: Nothing Left (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:

It appears the visit from Merodach-baladan of Babylon occurs in 701 B.C., after Hezekiah’s illness and recovery but before the siege of Sennacherib, king of Assyria, on Jerusalem.

Key verse:

Isa. 39:6 – “The time will certainly come when everything in your palace and all that your fathers have stored up until this day will be carried off to Babylon; nothing will be left,” says the Lord.

Quick summary:

The news of Hezekiah’s illness and recovery has spread as far as distant Babylon, whose king sends congratulatory letters and a gift to Jerusalem, followed by a visit. While on the surface it appears that Merodach-baladan has come to rejoice with Hezekiah over his restored health, the real reason is to learn about Judah’s economic resources, which may be needed to combat the Assyrians. No doubt Hezekiah is exploring an alliance with Babylon as well. But Hezekiah’s disregard of God’s promise to save Jerusalem will prove costly to the king’s family and nation.

Take note:

This event also is recorded in 2 Kings 20:12-19 and a revealing commentary is placed at the end of a summary of Hezekiah’s wealth and works in 2 Chron. 32:27-31: “When the ambassadors of Babylon’s rulers were sent to him to inquire about the miraculous sign that happened in the land, God left him to test him and discover what was in his heart” (v. 31). The Lord already knows what’s in Hezekiah’s heart, principally pride, but He allows the king to discover this for himself.

Hezekiah’s Folly (Isa. 39:1-8)

In all likelihood there is more than good will on the mind of Merodach-baladan, who is known as Marduk-apal-idinna, the invader. Twice he has tried to shake off the yoke of Assyria, succeeding for a time in taking the city of Babylon. After his second reign, in 703-702 B.C., he is deposed by Assyria’s King Sennacherib and flees to Elam, where he tries to form alliances with other nations to fight against the Assyrians. “Undoubtedly his friendly visit after Hezekiah’s illness was intended to persuade the king of Judah to join the rebel alliance in the fight against Assyria. This made Hezekiah’s indiscretion all the worse in view of Isaiah’s words that God was using Assyria to punish the whole region (chap.  10). The visit was also God’s test of Hezekiah’s heart (2 Chron. 32:31)” (John Fr. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, 1:1090).

Matthew Henry notes that there may have been a noble element to the Babylonian king’s visit besides seeking a military alliance: “It becomes us to give honour to those whom our God puts honour upon. The sun was the Babylonians’ god; and when they understood that it was with a respect to Hezekiah that the sun, to their great surprise, went back ten degrees, on such a day, they thought themselves obliged to do Hezekiah all the honour they could. Will all people thus walk in the name of their God, and shall not we?” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 39:1).

Flattered by his Babylonian visitors, Hezekiah shows them “all his armory” and “everything … in his treasuries.” No doubt the king wants to impress the emissaries, but they are more interested in his ability to support a sustained military uprising against Assyria. When Isaiah gets wind of Hezekiah’s hospitality, he asks the king several questions and discovers that Hezekiah has shown the Babylonians “everything in my palace” (v. 4).

Isaiah’s response is prophetic. First, he tells the king that one day his family’s immense wealth will be carried off to Babylon. This is astounding because the Assyrians, not the Babylonians, are threatening the region. The Babylonians are rebels on the run, and they have experienced numerous defeats at the hands of the Assyrians. Second, Isaiah tells Hezekiah that some of his descendents will be carried away into Babylon as captives and made eunuchs. This is fulfilled beginning in 605 B.C. when Daniel and other Hebrews are taken from Judah and pressed into service in Babylon. Hezekiah is not the lone cause of this judgment, or even a major cause of it, for subsequent rulers, priests and false prophets heaped up the nation’s sins until God could take it no longer (2 Chron. 36:13-16).

Warren W. Wiersbe remarks: “It was certainly a mistake for Hezekiah to show his visitors all his wealth, but pride made him do it. After a time of severe suffering, sometimes it feels so good just to feel good that we get off guard and fail to watch and pray. The king was basking in fame and wealth and apparently neglecting his spiritual life. Hezekiah was safer as a sick man in bed than as a healthy man on the throne. Had he consulted first with Isaiah, the king would have avoided blundering as he did” (Be Comforted, S. Is 39:1). D.A. Carson adds, “The faith of Hezekiah, proof against the heaviest blows, melts at the touch of flattery … and the world claims another victim by its friendship” (New Bible Commentary: 21st Century Edition, S. Is 39:1).

The Lord’s punishment will not come in Hezekiah’s lifetime, as it did in the days of King David for his sin of numbering the troops (see 2 Sam. 24:13-15). Hezekiah’s response at first glance seems self centered. “The word of the Lord that you have spoken is good,” he says in verse 8. “There will be peace and security during my lifetime.” How cold hearted to rejoice in the escape from punishment that will be imposed on future generations. But on closer examination, the king’s reaction is more likely a humble acceptance of God’s decree, as 2 Chron. 32:26 bears out. The king repents and God forgives him. Still, the consequences of his foolish deeds are not removed; the Babylonians will return a century later – not as allies but as conquering foes.

Closing Thought

Wiersbe comments: “When Satan cannot defeat us as the ‘roaring lion’ (1 Peter 5:8–9), he comes as the deceiving serpent (2 Cor. 11:3). What Assyria could not do with weapons, Babylon did with gifts. God permitted the enemy to test Hezekiah so that the proud king might learn what was really in his heart (2 Chron. 32:31)” (Be Comforted, S. Is 39:1).

 Copyright 2009 by Rob Phillips