Tagged: commentary on Isaiah

Isaiah 46: The Gods Cower

Isaiah 46: The Gods Cower (mp3 audio file)

Isaiah 46: The Gods Cower (pdf study notes and worksheet)

Prologue

Where we are:

Part 1: Judgment (chapters 1-35)

Part 2: Historical Interlude (chapters 36-39)

Part 3: Salvation (chapters 40-66)

When this takes place:

Chapter 46 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.

Key verse:

Isa. 46:11 – “I call a bird of prey from the east, a man for My purpose from a far country. Yes, I have spoken; so I will also bring it about. I have planned it; I will also do it.”

Quick summary:

“The discussion of Cyrus’s victories on God’s behalf led to thoughts of Babylon’s idols, who had to be carried by their worshipers and were therefore obviously powerless to save them (46:1–2). While Babylon carried their gods, Israel’s God carried them (46:3–4)! While the Babylonians lavished gold on their helpless gods, Israel’s mighty God controlled all of history. By calling in Cyrus – the ‘bird of prey from the east’ – he would destroy Babylon and free its Israelite captives (46:8–13)” (H.L. Willmington, Willmington’s Bible Handbook, S. 370).

Take note:

Isaiah emphasizes the inability of Babylon’s gods to save the Babylonians from the Persian king Cyrus or prevent the victory that will result in Judah’s return home after 70 years in exile. The prophet calls two of Babylon’s chief gods by name:

  • Bel – also known as Marduk, the chief god of Babylon. The celebrated tower of Babylon is dedicated to this god, residing in the center of one of two parts into which the city is divided; the king’s palace is the focus of the city’s other half. Identified with the sun, or with the planet Jupiter, Bel is worshiped in turrets, on housetops and other high places so as to be nearer to the heavenly hosts (see Jer. 19:13, 32:29; Zeph. 1:5). Bel is the Babylonian god of fortune, “the most propitious star to be born under” (Robert Jamieson, A. R.Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 46:1). According to the Apocryphal book Bel and the Dragon, Cyrus casts down Bel.
  • Nebo – the son of Marduk, is the god of writing and learning and is associated with Mercury, or Hermes, in astrology. The extent of Nebo worship is reflected in the compounding of the god’s name with the names of Babylonian kings, for example Nebuchadnezzar.

The Helpless Gods (Isa. 46:1-13)

Once gloriously transported in New Year’s Day processions, the Babylonian gods Bel and Nebo are now seen as heavy burdens being dragged into captivity. They crouch and cower, as if in fear of the Persians, and they are incapable of saving themselves or their Babylonian subjects. The gods credited with empowering Nebuchadnezzar to enslave the Jews are now in shackles. In contrast, the one true God, the Holy One of Israel, has sustained His people from the womb and carried them along since birth (v. 3). From the time of conception to old age, the Lord watches over His people and delivers them from trouble. “I have made you, and I will carry you; I will bear and save you,” the Lord declares (v. 4).

The gods of gold and silver cannot compare to the God of Israel. Pagans hire skilled craftsmen to fashion idols out of precious metals. They place them on sturdy mounts where they may be approached and implored. They kneel down and bow to the gods. They hoist them on their shoulders and set them in prominent places. And they cry out to these hand-molded deities. But the idols don’t budge. They don’t answer the desperate cries. And they can’t save. Like Elijah, who taunted the false gods on Mt. Carmel (1 Kings 18:20-29), Isaiah often derides pagans and their gods (see Isa. 40:18-20; 44:9-20; 45:16, 20; 46:1-2). Unlike these lifeless gods, the one true God hears and saves.

In verses 8-11 the people of Babylon are called to remember what the Lord did “long ago.” The Lord speaks in the past tense, even though His work of defeat (for the Babylonians) and deliverance (for the Jews) is more than a century in the future. God is not bound by time, nor is He troubled by the earth’s mightiest kings. “I declare the end from the beginning,” He says, “and from long ago what is not yet done, saying: My plan will take place, and I will do all My will” (v. 10). God demonstrates His uniqueness by His knowledge and control of the future (Isa. 45:21) and His ability to bring Cyrus from the east like a bird of prey (Isa. 46:11). Interestingly, the standard of Cyrus is a golden eagle on a spear, and he is described by some as having a nose similar to the beak of a hawk or eagle.

Matthew Henry writes: “Cyrus came from the east at God’s call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God’s counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God’s revealed will, are made use of to fulfil [sic] the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 46:5).

The “hardhearted” and “far removed from justice” in verse 12 are the Babylonians, who will experience God’s justice at the hands of the Persians. They also will see the Lord’s salvation as He delivers the Jews, restores them to their homeland and places His majesty in Israel.

Closing Thought

Just as Isaiah delivers a message of hope to the Jews when they need it most, the New Testament writers urge Christians to take heart in troubled times. “‘Fear not’ is God’s great promise to us as Christians,” writes Warren Wiersbe. “He is greater than Satan and this world, so we need not fear. He has a purpose for our lives, and He will fulfill it if we trust Him. He will pardon our sins and keep His promises” (Wiersbe’s Expository Outlines on the Old Testament, S. Is 40:1).

Copyright 2010 by Rob Phillips

Isaiah 45: Not for Price or Bribe

Isaiah 45: Not for Price or Bribe (audio file / mp3)

Isaiah 45: Not for Price or Bribe (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 45 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.

Key verses:

Isa. 45:12-13 – “I made the earth, and created man on it. It was My hands that stretched out the heavens, and I commanded all their host. I have raised him [Cyrus] up in righteousness, and will level all roads for him. He will rebuild My city, and set My exiles free, not for a price or a bribe,” says the Lord of Hosts.

Quick summary:

Isaiah prophesies that Cyrus the Great, founder of the Persian Empire, will be God’s chosen servant to free the Jewish exiles from Babylonian captivity and restore them to their homeland. The Lord, who “made the earth, and created man on it” (v. 12), will empower Cyrus to crush the Gentile nations for the benefit of Israel and the glory of God.

Take note:

That the Lord controls human history is evident from His many declarations in this chapter, among them:

  • “I will go before you and level the uneven places” (v. 2).
  • “I will give you the treasures of darkness and riches from secret places” (v.3).
  • “I call you by your name” (v. 4).
  • “I will strengthen you, though you do not know me” (v. 5).
  • “I make success and create disaster” (v. 7).
  • “Woe to the one who argues with his Maker” (v. 9).
  • “It was My hands that stretched out the heavens, and I commanded all their host” (v. 12).
  • “Israel will be saved by the Lord” (v. 17).
  • “Every knee will bow to Me, every tongue will swear allegiance” (v. 23).

So All May Know (Isa. 45:1-13)

In chapter 44, the Lord names the Persian king who will free the Jews from Babylonian captivity and return them to their homeland – 150 years before this king is born. Cyrus is called “My shepherd” in chapter 44 and now “His anointed” in chapter 45. The word “anointed” refers to the relationship between the Lord and Israel’s first two kings, Saul and David (1 Sam. 10:1, 16:6). Since Israel will have no king in exile, Cyrus will function in this role to bring about God’s blessings. “Like the Messiah (lit. ‘the Anointed One’) who would come after him, Cyrus would have a twofold mission: to free the people, and to bring God’s judgment on unbelievers” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1099).

Cyrus will conquer other nations with God’s help and fill his coffers with their treasures. His defeat of Lydia and Babylon are two examples. All of this is for the sake of God’s people and despite the fact that Cyrus does not acknowledge the Lord as the true God. This is an important lesson in history and contemporary culture. The Lord is sovereign over His creatures and is moving human history to its climax in the “glorious appearing” of Messiah. If He can enable Sampson to use the jawbone of a donkey to smite the Philistines (Judges 15:14-16), empower a donkey to prophesy (Num. 22:22-31) and write with His invisible hand on the wall of a king’s palace (Dan. 5:5), He can use a pagan king to rescue His people and restore them to their homeland. Never think that the success of the wicked is due to a twisted sense of justice on God’s part or His lack of interest in the affairs of mankind. The Lord is omniscient and omnipresent; nothing escapes His attention.

Verses 5-7 emphasize the uniqueness of God, a theme repeated often in chapters 43-46. The Lord is not universally recognized in Cyrus’ day, but the day is coming when every knee will bow and every tongue will confess that Jesus is Lord (Phil. 2:10-11). The words “light” and “darkness,” “success” and “disaster” in verse 7 are Hebrew expressions of opposites suggesting all that is. Every event in human history comes from the Lord – not that He is the author of evil (James 1:13), but that He is able to turn mankind’s wicked deeds into ultimate good (Gen. 50:20). No one may trick God, or thwart His purposes.

Verse 8 provides a graphic glimpse of the Lord’s ministry during the millennium. John Walvoord and Roy Zuck write, “When the millennial kingdom is established on the earth the heavens, figuratively speaking, will rain down righteousness (God’s standards will be followed). And salvation, like a great harvest, will spring up. That is, people everywhere will know the Lord (cf. v. 6; 11:9; Hab. 2:14)” (The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1100)

In verses 9-13 it is clear that those who question the Lord’s sovereignty invite His woes. A potsherd, a broken and discarded piece of pottery, has no right to question the potter. Neither does a child have the right to question why her parents brought her into the world. In the same way, Israel has no justification for challenging God’s decision to raise up Cyrus as His “shepherd” and “anointed one” to deliver the Jews from Babylonian bondage. The people may inquire of God and seek to understand His ways, but they must never question His authority, as Maker, to direct human history. The Lord later reminds the Jews, “For My thoughts are not your thoughts, and your ways are not My ways…. For as heaven is higher than earth, so My ways are higher than your ways, and My thoughts than your thoughts” (Isa. 55:8-9).

Turn to Me and be Saved (Isa. 45:14-25)

In the millennium, the nations will realize that Israel’s God is the only true God, and they will acknowledge Him. People from Egypt and Cush – and even the Sabeans, known as majestic men of stature – will be subservient to the Jews and declare “there is no other God” (v. 14). Although Isaiah admits that the Lord, at times, seems to hide Himself, He is without a doubt the Savior of Israel. While those who worship false gods will be ashamed because their gods cannot save them, the Jews will never be ashamed because they will enjoy God’s presence throughout eternity. During their coming days in captivity in Babylon, God’s people can count on Him to send Cyrus to deliver them. The Lord offers two proofs. First, He is the Creator of heaven and earth, in complete control of kings and kingdoms. Second, He is truth (see also John 14:6); whatever He speaks is right. God’s people are assured of their redemption because God has determined it and has spoken truthfully that it will come to pass.

The Lord invites the Gentiles who will escape Cyrus’ sword to present their case before Him. The futility of praying to hand-made wooden gods will be exposed, and any case the pagans can muster in favor of idol worship will fall on the deaf ears of gods who “cannot save” and “have no knowledge” (v. 20). Which of the idols can name the Jews’ deliverer a century before his birth? And which of the carved wooden statues can save a nation from exile? Only the God who “announced it from ancient times.” He declares, “There is no God but Me, a righteous God and Savior; there is no one except Me” (v. 21).

The final verses of this chapter mark God’s gracious call to all the world’s inhabitants to repent and be saved. The Lord affirms once again that He is the only true God and, as such, the only means of salvation. “Every knee will bow to Me, every tongue will swear allegiance,” He states in verse 23. The New Testament boldly applies this passage to Christ, directly in Phil. 2:10-11 and indirectly in Rom. 14:9, 11:

  • “… so that at the name of Jesus every knee should bow – of those who are in heaven and on earth and under the earth – and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11).
  • “Christ died and came to life for this: that He might rule over both the dead and the living. But you, why do you criticize your brother? Or you, why do you look down on your brother? For we will all stand before the judgment seat of God. For it is written: As I live, says the Lord, every knee will bow to Me, and every tongue will give praise to God” (Rom. 14:9-11).

Even so, many people will continue to rebel against God. And while the Lord allows them to wallow in their sins for a while, ultimately they will be “put to shame” (v. 24). The apostle Paul warns unbelievers that one day they will stand before God “without excuse” (Rom. 1:20). The apostle John provides more graphic details of the final judgment of the wicked: “And anyone not found written in the book of life was thrown into the lake of fire” (Rev. 20:15).

However, the redeemed of Israel will rejoice in being justified, or made righteous in the Lord. While this passage is a message of hope to the Jews under siege by the Assyrians, and facing future exile at the hands of the Babylonians, we are not to conclude that all Jews will receive eternal life just because of their nationality. Rather, Isaiah is speaking of a nation of redeemed Jews who have turned from unbelief and embraced their Lord and Savior. By the same token, we are not to assume that only Jews will be saved, for the Lord invites all the nations to turn to Him, and the apostle Paul makes much of the fact that Jews and Gentiles alike are grafted together to make up the people of God (Rom. 11:11-24). John confirms this in Rev. 5:9: “You redeemed [people] for God by Your blood from every tribe and language and people and nation.”

Closing Thought

Matthew Henry writes: “All true Christians, that depend upon Christ for strength and righteousness, in him shall be justified and shall glory in that. Observe, First, All believers are the seed of Israel, an upright praying seed. Secondly, The great privilege they enjoy by Jesus Christ is that in him, and for his sake, they are justified before God, Christ being made of God to them righteousness…. Thirdly, The great duty believers owe to Christ is to glory in him, and to make their boast of him” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 45:20).

Copyright 2010 by Rob Phillips

Isaiah 43: Walk Through the Fire

Isaiah 43: Walk Through the Fire (audio file / mp3)

Isaiah 43: Walk Through the Fire (study notes and work sheet / 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 43 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 verse:

Isa. 43:2 – I will be with you when you pass through the waters, and [when you pass] through the rivers, they will not overwhelm you. You will not be scorched when you walk through the fire, and the flame will not burn you.

Quick summary:

Despite Judah’s unfaithfulness, God promises to restore the nation after the Babylonian captivity.  The people are not to fear because the Lord created them, loves them and will carry out His promises to them. Just as God led the Israelites out of Egypt through the Red Sea, He will bring them out of Babylon, across the desert and safely back into their homeland. As a result, the people will witness to the world that He is the one true God and only Savior.

Take note:

The Lord repeatedly rehearses His uniqueness as the only true God. For the Jews, this is both a reminder and a prophetic prompt. The Babylonian captivity will finally cure the people of their idolatry, although it will take a spiritual revival in the last days to fully draw the redeemed of Israel into declaring worldwide the wonder of the Holy One of Israel and the salvation of the Messiah. Note how the Lord describes Himself to the people in this chapter:

  • “I [am] the Lord your God, the Holy One of Israel, and your Savior” (v. 3).
  • “I am He. No god was formed before Me, and there will be none after Me” (v. 10).
  • “I, I am the Lord, and there is no other Savior but Me” (v. 11).
  • “I alone declared, saved, and proclaimed … I am God” (v. 12).
  • “I am He [alone] … I act, and who can reverse it?” (v. 13).
  • “I am the Lord, your Holy One, the Creator of Israel, Your King” (v. 15).
  • “It is I who sweep away your transgressions for My own sake and remember your sins no more” (v. 25).

The Restoration of Israel (Isa. 43:1-7)

“These verses give Israel in eloquent detail the assurance Christ gives to his church, that the gates of Hades will not prevail against it,” writes D.A. Carson (New Bible Commentary: 21st Century Edition, S. Is 43:1). Raging waters, scorching fires, brutal enemies and great distances will not prevent the Lord’s people from obtaining their inheritance. For the Jews in Isaiah’s day, this means a return to Israel and a rebuilding of the temple following the Babylonian captivity, and ultimately the coming of the Messiah. For the church, it means an irrevocable citizenship in the kingdom of heaven based on the finished work of Christ and the promise of His glorious return one day. All of this is assured, not because of human righteousness, but because of the faithfulness of the covenant-keeping Holy One of Israel.

Isaiah reminds the Jews of some of the strands that bind them to God: creation, redemption and calling (verse 1); the Lord’s omnipresence (verse 2); love (verse 4); adoption (verse 6); and the honor of His name (verse 7). This unique relationship between God and His people is pictured in the bold image of a human ransom. Nations fall and people are displaced to make way for Israel (verses 3-4, 14). God is not unjust to act this way for all the world’s people have rejected Him and gone their own way. In choosing Israel, the Lord demonstrates His sovereignty and grace. Even more important, whatever the nations lose to Israel is more than compensated in the ransom Israel’s Messiah would pay for the sins of the world, bringing into the kingdom people of every “tribe and language and people and nation” (Rev. 5:9).

The Response of Israel (Isa. 43:8-13)

The Lord invites Israel, still spiritually blind and deaf, to stand before the nations as a witness of His uniqueness as the one true and living God. He challenges the nations to present witnesses. Can they point to past prophecies, made by their seers, which came true? Can they predict the

future? Of course not (see Isa. 41:21-23). In contrast, Israel, as God’s chosen servant, takes the stand and testifies that no god was formed before the Holy One of Israel, and there will be none after Him (v. 10). The Lord reminds His people, “‘I, I am the Lord, and there is no other Savior but Me. I alone declared, saved, and proclaimed – and not some foreign god among you. So you are My witnesses’ – the Lord’s declaration – ‘and I am God’” (Isa. 43:11-12). The Lord’s deliverance of Israel shows He is the true God. No one can successfully oppose Him or thwart His plans.

The name “Savior” is one God gives Himself in this passage and Isaiah uses frequently throughout his writings. For example, the Lord is “the God of your salvation” in Isa. 17:10; “God of Israel, Savior” in 45:15; “a righteous God and Savior” in 45:21; “Savior and Redeemer, the Mighty One of Jacob” in 60:16; and “your salvation” in 62:11. No foreign god can duplicate His wondrous works. No deity fashioned out of metal, wood or stone is able to save the people God created for His pleasure, purpose and glory.

Twice in this section the Lord calls the citizens of Judah “My witnesses.” Warren Wiersbe writes, “[I]t is in the history of Israel that God has revealed Himself to the world. Frederick the Great asked the Marquis D’Argens, ‘Can you give me one single irrefutable proof of God?’ The Marquis replied, ‘Yes, your majesty, the Jews’” (Be Comforted, S. Is 41:1). Matthew Henry notes that the Lord shows Himself as God by two proofs in this passage: “[1.] He has infinite and infallible knowledge, as is evident from the predictions of his word (v. 12) … [2.] He has an infinite and irresistible power, as is evident from the performances of his providence…. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 43:8).

The Routing of Babylon (Isa. 43:14-21)

By God’s grace and for Israel’s sake, the Lord promises to destroy Babylon and deliver the Jews from captivity. Even though Assyria is the threat in Isaiah’s day, and Babylon is pursued as an ally, this powerful kingdom to the east will rise up and do to Judah what the Assyrians could not – conquer Jerusalem and destroy the temple. Even so, once God’s use of the Babylonians as His rod of punishment is completed, He will defeat Judah’s foes and bring His people home. This deliverance is the backdrop against which a greater work of God will be accomplished in the sending of Messiah and His redemption on the cross. As D.A. Carson writes, “For its real fulfillment we must look beyond the modest homecomings from Babylon of the sixth and fifth centuries bc, although these are certainly in view, to the exodus which the Son of God accomplished at Jerusalem (Luke 9:31; cf. 1 Cor. 10:4, 11), which alone justifies the language of this and kindred passages” (New Bible Commentary: 21st Century Edition, S. Is 43:1).

In verses 16-17, Isaiah alludes to God’s deliverance of the Jews from Egyptian captivity and the destruction of Pharaoh’s army in the Red Sea. The exodus is a standing illustration of God’s unchanging character toward His people and a reminder to the church today that the Lord is directing human history to its ultimate conclusion in the destruction of His enemies and the deliverance of His people into “new heavens and a new earth, where righteousness will dwell” (2 Peter 3:13). The works that God will yet do for His people are so wonderful, they will not remember the sins God already has forgotten or “the past events” such as the defeat of Sennacherib or the return from exile in Babylon (v. 18). The apostle Paul, quoting Isaiah 52 and 64, gives Christians a similar glimpse of the future when he writes, “What no eye has seen and no ear has heard, and what has never come into a man’s heart, is what God has prepared for those who love Him” (1 Cor. 2:9).

The Rebellion of Israel (Isa. 43:22-28)

With the temple destroyed and the nation exiled under Babylonian rule, the Jews in the coming days will not be able to offer atoning sacrifices. Nevertheless, their gracious God promises to forgive their mounting sins. “It is I who sweep away your transgressions for My own sake and remember your sins no more,” the Lord says in verse 25. At the same time, the people should not lose sight of why they’re going into captivity in the first place: “Jacob, you have not called on Me … Israel, you have become weary of Me … you have burdened Me with your sins; you have wearied Me with your iniquities” (vv. 22, 24).

Matthew Henry takes note of five sins of omission in this passage. The people have 1) “cast off prayer;” 2) “grown weary of their religion;” 3) “grudged the expense of their devotion;” 4) not honored God with their sacrifices, “and so they were, in effect, as no sacrifices;” and 5) “aggravated their neglect of sacrificing” because God had not made it a burden for them  (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 43:22).

Even though the Lord will forgive Judah, He must discipline them. He invites the people to court and urges them to state their case. He then offers His evidence against them. Their “first father” sinned and their “mediators” rebelled against God. The “first father” is Adam (see Hosea 6:7), Abraham, or possibly Jacob. If Adam, then the point is that his sin nature was passed to all people (Rom. 5:12). If Abraham, then even the father of the Jewish race was in need of a Redeemer. If Jacob, then God is reminding the people that even their ancestors were sinful and fallen men. In addition, the “mediators” – the priests and prophets – have rebelled against God and failed to lead the people to live in a manner pleasing to Him. Therefore, God is going to punish the nation at the hands of Babylon.

Closing Thought

God’s chosen people should never presume upon His grace. While we are the recipients of the “richness of His grace” (Eph. 1:7), we also are the receivers of the full weight of His divine discipline when we fail to “walk worthy of God” (1 Thess. 2:12). D.A. Carson comments: “Israel’s devastating response to divine ardor is a yawn of apathy. No rebuff could be worse … The final thrust [v. 28] is deadly, for destruction is the Hebrew term herem, reserved for such objects of judgment as Jericho or the Amalekites, with whom no compromise was to be endured. It is the strongest term in the language” (New Bible Commentary: 21st Century Edition, S. Is 43:22).

Copyright 2010 by Rob Phillips

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

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