Tagged: free Bible studies

Isaiah 47: Sit in the Dust

Isaiah 47: Sit in the Dust (mp3 audio file)

Isaiah 47: Sit in the Dust (pdf study notes and worksheet)

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 47 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. 47:3-4 – “Your nakedness will be uncovered, and your shame will be exposed. I will take vengeance; I will spare no one. The Holy One of Israel is our Redeemer; the Lord of Hosts is His name.”

Quick summary:

Babylon’s destruction is foretold. This prophecy is fulfilled in 539 B.C. when Persian King Cyrus captures the city. Babylon’s failure is exposed in verse 6. The Lord has disciplined the Jews, placing them under Babylon’s control, but the captors went beyond reasonable punishment and “showed them no mercy.” Now under God’s judgment, Babylon is challenged to turn to its sorcerers, who must try to do the impossible – to prevent disaster at the hands of the Persians. They will fail because the Lord says, “I will take vengeance; I will spare no one” (v. 3).

Take note:

Twice, Babylon is called “Daughter Chaldea” (vv. 1, 5) and throughout the chapter she is depicted as a pouting mistress. Once “pampered and spoiled,” she must now grind meal with a millstone, remove her veil and bare her thigh as she wades through rivers. She will sit in silence and go into darkness, no longer a “mistress of the kingdoms” (v. 5). Once a lover of luxury who never considered the consequences of her actions, she now experiences loss of children and widowhood in a single day. In the last days, Babylon is depicted in a similar way, indulging in idolatry, immorality and excessive materialism. Like Babylon in Old Testament times, the kingdom in the last days is utterly destroyed and the world grieves her loss, but the judgment comes from God (Rev. 18).

The Shame of Babylon (Isa. 47:1-4)

Proud Babylon will be conquered and its people will become humbled servants, sitting in the dust as a sign of mourning (see Jonah 3:6). The words “Virgin Daughter” depict the people of the city as young and innocent women, possibly meaning the city’s walls have never been breached, or the people have never been captured. The people no longer will be delicate like virgins. Rather, they will endure hardships, grinding meal with millstones, unconcerned about their clothing or modesty. Some no doubt will be abused and raped. Warren Wiersbe writes, “Babylon, the proud queen, is now a humbled slave. ‘I will continue forever—the eternal queen!’ she boasted (v. 7, NIV). But in a moment, the judgment for her sins caught up with her; and she became a widow” (Be Comforted, S. Is 45:1).

Verse 4 predicts the response of the Jews, who will rejoice at the devastating work of God’s hand on their oppressors. They will praise God, realizing that their redemption comes from His direct and divine intervention in human history. “The Holy One of Israel is our Redeemer,” they proclaim. “The Lord of Hosts is His name.” Matthew Henry reminds us, “God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 47:1).

The Sins of Babylon (Isa. 47:6-8, 10)

Babylon has conquered Judah only because God has allowed it. More to the point, God chose this proud and pagan nation as His rod of discipline against the unrepentant Jews, a fact that should cause the Babylonians to place their victory in proper perspective. But they see things differently. They treat their captives with impunity, utterly destroying Judah’s capital city and place of worship. Although Yahweh places the Jews under the Babylonians’ control, they show no mercy and make life exceptionally difficult even for the elderly (v. 6). The Babylonians never entertain the thought that their rule is temporary. Brashly, the nation boasts, “I will be the mistress forever” (v. 7). Instead of seeing their triumph as an opportunity to serve the true and living God, they “did not take these things to heart or think about their outcome” (v. 7).

What’s more, the Babylonians think they can never be defeated. Enjoying the spoils of victory, sitting in the lap of luxury, resting in the security an undefeated army provides, the women declare they will never be widowed or know the loss of children (v. 8). But they are led astray by their “knowledge” and their “wisdom” (v. 10). “Their policy and craft, which they called their wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter” (Matthew Henry’s Commentary on the Whole Bible, S. Is 47:7). Those who trust in their wealth, their wisdom and their wickedness will find these false comforts in the end to be their ruin.

The Suffering of Babylon (Isa. 47:5, 9, 11-15)

Babylon is considered nearly impregnable, yet because of her sins the Lord says she will “sit in silence” (the posture of mourning), “go into darkness” (the state of misery) and “no longer be called mistress (queen) of kingdoms” (v. 5). Disaster and devastation are coming suddenly and unexpectedly. The once-invincible Babylonians will be unable to anticipate, avert or escape the calamity. The Babylonians prided themselves in their sorcerers, who supposedly foretold future events and cast spells to exert influence over others. Such alleged knowledge would be of no value in the coming days, for the sorcerers would not be able to see destruction coming or cast spells to make their conquerors go away.

In verses 12-15 the Lord mockingly urges the Babylonians to continue their sorceries and spells. Like Elijah jeering the prophets of Baal on Mount Carmel (1 Kings 18), Yahweh pokes fun at Babylon’s inept spiritual leaders. “Let them stand and save you – the astrologers who observe the stars … they are like stubble; fire burns them up…. They cannot deliver themselves from the power of the flame … each wanders his own way; no one can save you.” Matthew Henry remarks:  “Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God’s enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors [sic] and prime ministers of state. And shall not God visit for these things?” (Matthew Henry’s Commentary on the Whole Bible, S. Is 47:7).

Babylon and Chaldea are especially well known for their astrologers. In Chaldea the astrologers form a particular caste, in which knowledge is passed from father to son. They teach that the universe is eternal and that the movements of the celestial bodies are directed by a council of the gods. Their long and careful study of the heavens makes them more able than others to calculate the movements and influence of the stars. To assist them in their calculations, the astrologers divide the heavens into 12 equal parts, our houses – six above the horizon and six below – “and the various subjects that affect the happiness of human beings, such as fortune, marriage, life, death, religion, etc., were distributed among them. From the position of the stars in these houses the calculations were made…. And from the varied appearances of the heavens they foretold events that not only affected lands and nations, but also brought happiness or unhappiness to kings and common people” (James M. Freeman, Manners & Customs of the Bible. [Rev. ed.], S. 364).

No matter. Yahweh is direct and precise in His judgment that all the labors of the astrologers will come to naught, for He has determined that their season of sin is about to come to an end: “Look, they are like stubble; fire burns them up. They cannot deliver themselves from the power of the flame” (v. 14).

Closing Thought

D.A. Carson comments: “It is Babylon’s proper fate: there can be no mercy, for she has shown none….Yet the description is not without pity. We are watching the triumph of justice, but equally the tragedy of the sinner. Dust and toil, nakedness and shame, silence and darkness – these symbols of damnation have an added bitterness by the glimpse of the arrogant gaiety which they quench for ever. We can enter into her sinking of heart as the trusted expedients fail (the magic spells, sorceries and horoscopes of vs 12–14), and the old associates drift prudently away, ‘each in his own direction’ (15,), like the fair-weather friends that they are” (New Bible Commentary: 21st Century Edition, S. Is 47:1).

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 44: The First and the Last

Isaiah 44: The First and the Last (audio)

Isaiah 44: The First and the Last (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 44 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. 44:6 – This is what the Lord, the King of Israel and its Redeemer, the Lord of Hosts, says: I am the first and I am the last. There is no God but Me.

Quick summary:

God assures Israel that He has chosen the nation and will continue to bless it. He makes plans for His servants while they are yet in their mothers’ wombs. Isaiah declares God’s majesty and uniqueness, then contrasts it with an almost comical description of the man-made gods who depend completely on the people who worship them. He calls on Israel to return to the one true and living God, who will remain faithful to His promises. The chapter ends with an amazing prophecy in which the pagan king who will free the Jews from Babylonian captivity two centuries later is called by name.

Take note:

The Lord often refers to Himself as “The first and … the last” or in similar ways in Scripture, reminding us of His eternal nature, creative and sustaining powers, and sovereignty. Isaiah and the apostle John, in the Book of Revelation, record these words, used interchangeably by God the Father and His Son:

  • “I, the Lord, am the first, and with the last – I am He”  (Isa. 41:4)
  • “… I am He. No god was formed before Me, and there will be none after Me” (Isa. 43:10).
  • “Listen to Me, Jacob, and Israel, the one called by Me: I am He; I am the first, I am also the last” (Isa. 48:12).
  • “I am the Alpha and the Omega,” says the Lord God, “the One who is, who was, and who is coming, the Almighty” (Rev. 1:8).
  • “Don’t be afraid! I am the First and the Last, and the Living One. I was dead, but look – I am alive forever and ever, and I hold the keys of death and Hades” (Rev. 1:17-18).
  • “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (Rev. 22:13).

Spiritual Blessing (Isa. 44:1-5)

Because God has chosen Israel – a fact mentioned twice in verses 1-2 – the people are not to fear. The Lord will deliver the nation physically and spiritually. Twice He calls Jacob “My servant” and promises to pour out “My Spirit” and “My blessings” on coming generations. Continuing a theme from the previous chapter, He reminds the people that He has formed them. Like all of God’s creative acts, it is for a divine purpose. Although judgment is imminent, the nation’s restoration and spiritual revival are guaranteed. In verse 2 Israel is called “Jeshurun,” a poetic synonym meaning “the upright one” and used elsewhere only in Deuteronomy (see Deut. 32:15; 33:5, 26).

In the days to come, the Lord will “pour water on the thirsty land, and streams on the dry ground,” making it fruitful (v. 3). Even more important, He will pour out the Holy Spirit, resulting in an unprecedented return to the Lord of Israel. But when will this occur? Nationally, the Jews return to their homeland after the Babylonian captivity, and again in 1948 after nearly 2,000 years without a state following the destruction of Jerusalem in 70 A.D. The spiritual revival, however, is yet to come. “This outpouring of the Spirit will occur when the people have returned in belief to the land (cf. Ezek. 36:24, 27; Joel 2:25-29) just after the Messiah’s second coming to establish the Millennium. Redeemed Israel will prosper numerically like grass and poplar trees, and they will want to be known as righteous individuals (Isa. 44:5), unashamed of Him and their nation” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1098).

No God but Me (Isa. 44:6-23)

The Lord reminds the Jews of several of His titles, thus punctuating His unique claim of sovereignty. He is “the Lord, the King of Israel and its Redeemer, the Lord of Hosts … the first and … the last … Rock” (vv. 6, 8).  He makes a simple and profound declaration: “There is no God but Me” (v. 6), and He argues for His uniqueness by challenging anyone to predict the future (v. 7). Since His knowledge of things to come may be traced to His existence in eternity past, His chosen people have no reason to fear. In fact, they are witnesses of His mighty deeds (v. 8).

The God of Israel then exposes the futility of idol makers, whom he describes as “nothing” (v. 9) and whom He says have brought spiritual blindness upon themselves. Idolatry dominates the world in Isaiah’s day. Some idol makers are superstitious, viewing their creations of wood, metal and stone as deities, while others fashion these magnificent statues as physical representations of unseen gods. In any case, their efforts are futile and their proud professions will only result in shame. Idolatry in any form is a denial of the Creator and invites His wrath. The apostle Paul makes this point in Romans 1, arguing that idolatry is the natural consequence of rejecting the one true and living God, who has revealed Himself to all people (Rom. 1:18ff). As a result, Paul writes, they are “without excuse” (Rom. 1:20).

In Isaiah, however, “the Lord’s scathing contempt for idolatry is expressed in mockery of the ‘wisdom’ of human beings who cut down a tree, burn some of it as fuel, make a few utensils for the home, fashion an idol from the leftovers, and then pray to that idol to deliver them. Only a God who lives, who is capable of action, and who cares, could possibly help anyone – then, or now” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 433). The people who craft these images for profit are mere humans, whom God will cause to “assemble and stand … be startled and put to shame” (v. 11). They labor feverishly over their iron and wood, denying themselves food and water for the sake of their craft until they grow weak. But their work is in vain and their muscled arms cannot overcome their dulled minds. They take cedar, cypress or oak, cut it down and use some of it to warm themselves, some of it to bake their bread and some of it to fashion idols. While they are in complete control of the wood in every stage of its use, they blindly choose to worship what their own hands have made. “Save me, for you are my god,” they cry (v. 17).  

Their failure to see the futility of their deeds is due first of all to their rejection of God and second to God’s response, which is to grant them what they desire – spiritual blindness. The word “detestable” in verse 19 is a strong Hebrew word (siqqus) that links idolatry to immoral practices. Isaiah makes the point that religious sins, which involve direct rebellion against God, are especially grievous and invite the wrath of the Almighty. In the end, the idolater “feeds on ashes” (v. 20), or delights in what is vain. This verse also might refer to the wood being used. The idol maker has reduced much of it to ashes to warm himself and prepare his food; it would have been better if the rest of the tree had been reduced to ashes as well.

Finally in this section, the Lord calls Judah to “remember these things” (v. 21). Jacob is God’s “servant,” whom he has formed, and He will not forget His people. He has swept away their sins, called them to return, and redeemed them. Now at last, He calls upon heaven and earth – even the elements that idol makers have reduced to graven images – to rejoice because the Lord “glorifies Himself through Israel” (v. 23).

Cyrus, the Lord’s Shepherd (Isa. 44:24-28)

The Lord’s repeated claim to control the course of human history, with special regard to Israel, is renewed in the closing verses of this chapter as He makes specific promises about the people, the temple and Jerusalem. After the Babylonian captivity, Jerusalem will be repopulated. The cities of Judah will be rebuilt. The temple will be restored. And, in dramatic fashion, the Lord names the Persian king whose edict makes it all possible – Cyrus, “My shepherd,” who would not even be born for another 150 years (see Ezra 1:1-4). If the Jews have any doubts about God’s command of time and events, He clears them up in this passage. Lawrence Richards notes: “Some commentators, who deny the possibility of such detailed predictive prophecy, have insisted the mention of Cyrus is evidence of postexilic authorship of the second part of Isa. But in the context the naming of Cyrus is evidence of something far different. It is proof of the power of Israel’s living God and a guarantee that history itself moves toward His intended end” (The Bible Readers Companion, S. 433).

But why is a pagan king called the Lord’s “shepherd,” a name normally reserved for the Messiah or the nation of Israel? It appears this title is given to show the citizens of Judah that God uses even unbelievers like Cyrus to accomplish His purposes and that no one, no matter how powerful, operates independently of the One who created all things. “A man’s heart plans his way, but the Lord determines his steps…. Many plans are in a man’s heart, but the Lord’s decree will prevail” (Prov. 16:9, 19:21).

Closing Thought

John Walvoord and Roy Zuck describe the fulfillment of Isaiah’s prophecy: “In 586 b.c. Nebuchadnezzar and his forces broke through Jerusalem’s walls, burned the houses and the temple, and carried many captives into exile. Cyrus, founder of the Persian Empire, first came to the throne of Anshan in Eastern Elam in 559. In 549 he conquered the Medes and became the ruler of the combined Persian and Median Empire. In 539 he conquered Babylon (Dan. 5:30) and the very next year issued a decree that the Jews could return to Jerusalem and rebuild the temple (2 Chron. 36:22-23; Ezra 1:1-4). In doing this Cyrus was serving God’s purposes as if he were God’s shepherd. Those returnees built the temple, completing it in 515 b.c., and years later (in 444 b.c.) Nehemiah went to Jerusalem to rebuild the city walls” (The Bible Knowledge Commentary: An Exposition of the Scriptures), S. 1:1099).

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 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