Gleaning #5: Isaiah Devotional 2.7
By Christina M Wilson. Previously published at https://justonesmallvoice.com/gleaning-5-isaiah-journal-2-7/.
Gleanings from Isaiah 41
I. Isaiah 41:1 Gleaning #1: Isaiah Journal 2.5
II. Isaiah 41:2-3 Gleaning #2: Isaiah Journal 2.6
III. Isaiah 41:4 Gleaning #3: Isaiah Journal 2.6
IV. Isaiah 41:25 Gleaning #4: Isaiah Journal 2.6
V. Isaiah 41:8-16 Gleaning #5: This Post
GOD HAS A SPECIAL PEOPLE, ISRAEL
8 But thou, Israel, art my servant Jacob, and he whom I have chosen, the seed of Abraam, whom I have loved: 9 whom I have taken hold of from the ends of the earth, and from the high places of it I have called thee, and said to thee, Thou art my servant; I have chosen thee, and I have not forsaken thee. 10 Fear not; for I am with thee: wander not; for I am thy God, who have strengthened thee; and I have helped thee, and have established thee with my just right hand. (LXE, Brenton)
Yes, indeed, thank God, he has a special people, Israel, whom he loves and cares for. Today, the question is, Who is Israel? The answer, apparently, appears difficult for large numbers of Christians to accept.
1. THE SHORT ANSWER
The text itself clearly answers the question, Who is Israel? “But you, O Israel, are My servant, and Jacob, whom I chose, the seed of Abraham, whom I loved.” (SAAS) (1) Clearly, the text speaks of a people, not a geo-political country. At the time of Isaiah’s writing, the people of Israel are in exile in Babylonia. Babylonia will soon to be taken by Cyrus, the Persian. The people, Israel, have no country. And yet, God’s people have not ceased to exist. “Israel…the seed of Abraham, whom I loved” has always been a people, not a geo-political nation.
2. OLD TESTAMENT ISRAEL–A PEOPLE
- God called Abraham to leave his country, his “land.” God sent him to another “land.” (Genesis 12:1). Genesis 12:2-3 states God’s original promise to Abraham.
2 And I will make of you a great nation [ἔθνος, eth-nos, nation, people. Cf ethnicity], and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (ESV) - Abraham wandered in the wilderness and became a nomad. Later, Abraham’s descendants, the sons of Jacob, remained in slavery in Egypt for some 400 years. But they were still God’s people, even without their own country.
- After Isaiah, the geo-political region known as Israel belonged at various times to the Persians, the Greeks, and the Romans. By the time Messiah arrived on the scene, the geo-political entity called Israel still remained an occupied land. Then, Rome demolished its capital, Jerusalem, along with the temple in 70 CE. Many of the descendants of Abraham went into exile. The New Testament prophesies this event (Luke 21:20-24; Matthew 24:2) but does not record its occurrence.
- But God specifically called Israel, “the seed of Abraham.” In God’s eyes, Israel has always been a people, not a country.
- The inclusion of Gentiles among God’s people hovers ever-present in the background of Isaiah to this point (Isaiah 11:10, 12; 12:4). In future chapters, the promise becomes more explicit (Isaiah 49:21-23; 54:2; 56:3-7).
3. NEW TESTAMENT
- The New Testament all but drops the subject of “land” entirely. When Scripture does mention the land, we find that the promise to Abraham and his descendants has turned from “land” into “world” or “earth.”
- In Matthew 5:5, when Jesus promises the meek that they shall inherit the “earth,” Scripture uses the same Greek word (γῆν, geen) that it uses in God’s command to Abraham in Septuagint Genesis 12:1, LXX.
- Paul explicitly states that God promised Abraham that he and his descendants would be “heir of the world” (κόσμου, kos-moo) (Romans 4:13).
- The apostle Paul devotes many chapters in Romans, Galatians and Ephesians to prove with Scripture that Gentiles are included among the offspring of Abraham. Just a few examples are Romans 4:16 and 18 and Galatians 3:29).
4. QUESTIONS
- In all honesty, dear Christian reading this post, do you find comfort and personal application in Isaiah’s words to “Israel” in Isaiah 40:1-2; 41:8-14, and 17-20? I certainly do.
2. Assuming a positive response, does it make any spiritual sense at all to delineate division between a) spiritual only blessings upon all of Abraham’s children by faith, and b) concrete (real estate) blessings upon his racial-only progeny? Does Scripture as a totality (Old and New Testaments together) teach race? No, it does not. Not by any means.
Revelation 21:5 And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” (ESV)
Conclusion
It is not the purpose of this blog to be contentious. Nevertheless, there seem still to be large numbers of Christians who cling to earthly, carnal, political fulfillment of God’s precious promises to all peoples everywhere from every tribe, language, people, and nation. God is inclusive, not exclusive. Reserving certain promises of God to those of a particular racial ethnicity robs other Christians of different ethnic descent of their full blessings in Christ (2 Corinthians 1:18-22). Plus, it complicates Scriptural interpretations enormously. Christians the world over should all be rejoicing together, as one, as Christ and his Father intend it to be (John 17). Inserting any kind of ethnic divisions into the mix ruins rejoicing as one.
As we shall see in the next post, Lord willing, “the God of Israel” favors the “poor and needy” (Isiah 41:17-20). Let us all seek to become one of these. The “poor and needy” throughout Scripture are God’s special people (Matthew 5:3-6).
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1 “Scripture taken from the St. Athanasius Academy SeptuagintTM. Copyright © 2008 by St. Athanasius Academy of Orthodox Theology. Used by permission. All rights reserved,” in The Orthodox Study Bible, Academic Community of St. Athanasius Academy of Orthodox Theology, Elk Grove, California. Nashville: Thomas Nelson, 2008.
Gleaning #2: Isaiah Devotional 2.6
By Christina M Wilson. Previously published at https://justonesmallvoice.com/gleaning-2-isaiah-journal-2-6/.
Gleanings from Isaiah 41
RECAP
Picking up the “story line” from the last post (Isaiah Journal 2.5), in Chapter 41of Isaiah, God summons the nations to renew their strength, gather themselves in consultation together, then “debate” (Isaiah 42:1, NET) with him. The debate will determine who is more powerful, God or his united enemies.
Differences Between Septuagint and Masoretic Texts
God speaks first in Isaiah 41:2-4 (1). The narrative of the Septuagint differs from the Masoretic in verses 2-3.
II. Isaiah 41:2-3 (2)
A. The Masoretic
The Masoretic text (Hebrew) portrays the victorious conqueror from the east accomplishing his militaristic feats through violence.
41:2 Who stirred up one from the east whom victory meets at every step? He gives up nations before him, so that he tramples kings underfoot; he makes them like dust with his sword, like driven stubble with his bow.
3 He pursues them and passes on safely, by paths his feet have not trod. (ESV)
Verse 3 appears obscure. What does it mean that he pursues nations “by paths his feet have not trod,”? Readers can compare translations at this website: Blue Letter Bible.
B. The Septuagint
The Septuagint text (Greek), on the other hand, portrays the victorious conqueror accomplishing his feats peacefully.
41:2 Who raised up righteousness from the east, and called it to his feet, so that it should go? shall appoint it an adversary of Gentiles, and shall dismay kings, and bury their swords in the earth, and cast forth their bows and arrows as sticks? 3 And he shall pursue them; the way of his feet shall proceed in peace. (LXE, Brenton)
C. Application
- I do not pretend to be an historian. Readers may consult online encyclopedias to discover that some accounts state that Cyrus achieved takeover of Babylonia peacefully by diverting waterways that protected the city. His soldiers marched through thigh high water by night. The Babylonians caved without resistance. Not all accounts agree with this. They vary by source material used.
- Isaiah 44:28 and 45:1 mention Cyrus by name. We have not arrived at these verses yet in our study. However, Isaiah does use metaphor. Cyrus could well be a metaphor for God’s shepherd, Christ. The Orthodox Study Bible (3) contains study notes that so indicate.
- If a reader chooses to interpret the phrases “righteousness from the east” and “his feet shall proceed in peace” as prophecies extending to God’s Messiah, then indeed, they are true. Christ, through his followers, spiritually conquered Gentile nations by means of peaceful preaching of the gospel.
- In any event, these questions concerning the meaning of verses two and three would most likely not be asked if the reader only consulted the Masoretic text.
III. Isaiah 41:4
Isaiah 41:4, LXX pops in the Septuagint text. The last two words state, “I Am.”
4 Who has wrought and done these things? he has called it who called it from the generations of old; I God, the first and to all futurity, I AM. (LXE, Brenton)
A study note for this verse appears in the Orthodox Study Bible (3).
41:4 I Am, repeated twenty-seven times in chs. 41-49, means “I am the existing One.” This phrase is traditionally written in Greek in Christ’s halo on Orthodox icons (OΩN). This is how the Son and Word of God revealed Himself to Moses (Ex 3:14).
Additionally, the high priest tore his garments when Jesus spoke these words in Mark 14:62-63. On another occasion in John 8:58-59, the religious leaders picked up stones to hurl at Jesus when he spoke these words. These are actions Jewish people performed whenever they heard blasphemy. Because Isaiah consistently uses the “I am” phrase with reference to Yahweh, the Lord God Almighty, they understood that when Jesus spoke “I am” with reference to himself, he equated himself with Yahweh, the Old Testament Lord and God. This resulted in charges of blasphemy, by their interpretation.
John 8:58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” 59 So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. (ESV)
In all fairness, yes, the English versions of the Masoretic text do bring out the force of Isaiah 41:4, ESV, some more than others (see Isaiah 41:4, NET). But to anyone with an Old Testament Septuagint interlinear, the text in Greek immediately calls to mind New Testament parallels. (See also Revelation 1:8, 17 and 22:13).
IV. Isaiah 41:25
With much less dramatic impact, verse 25 contains a small difference worth notice.
The Masoretic (Hebrew) reads:
41:25 I stirred up one from the north, and he has come, from the rising of the sun, and he shall call upon my name; (ESV)
Another version translates the Hebrew differently:
41:25 I have stirred up one out of the north and he advances, one from the eastern horizon who prays in my name. (NET)
The Greek text reads:
41:25 But I have raised up him that comes from the north, and him that comes from the rising of the sun: they shall be called by my name: (LXE, Brenton)
The introduction of “they” here, in association with “him” calls to mind a New Testament text that points to Christ and his followers. “They shall be called by my name” finds fulfillment in Acts.
Acts 11:26 and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians. (ESV)
CONCLUSION
Not too many years ago, many church “scholars” and pundits considered the Septuagint translation as “less than.” I, for one, encountered discouragement toward its use. In the past several years, however, a fresh appreciation of the Septuagint has grown. Some English translations of the Masoretic use it to inform their text, when the Hebrew meaning seems less clear or certain.
New Testament authors quoted extensively from the Septuagint. I find the linguistic connections between it and the New Testament to be many and rich. Septuagint Isaiah is a book in which the gospel connections between the Old Testament and Christ in the New are brought to light, rather than obscured. Lord willing, may he permit and encourage me to continue exploring its treasures.
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1 In fact, the nations never speak in all of this chapter. God speaks throughout. Rather, the text shows us their actions of constructing their idols together.
2 The prior post contains point one: Isaiah Journal 2.5
3Academic Community of St. Athanasius Academy of Orthodox Theology, Elk Grove, California. The Orthodox Study Bible. Nashville: Thomas Nelson, 2008.
Gleaning #1: Isaiah Devotional 2.5
By Christina M Wilson. Previously published at https://justonesmallvoice.com/gleaning-1-isaiah-journal-2-5/.
Gleanings from Isaiah 41
Differences Between Septuagint and Masoretic Texts
I. Isaiah 41:1
A. The Details
40:31 but they that wait on God shall renew their strength; they shall put forth new
feathers like eagles; they shall run, and not be weary; they shall walk, and not hunger.
41:1 Hold a feast to me, ye islands: for the princes shall renew their strength: let them draw nigh and speak together: then let them declare judgment. (Septuagint {LXX}, Brenton translation {1})
Compare the above verses from the Septuagint with those from the Masoretic below.
40:31 but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.
41:1 Listen to me in silence, O coastlands; let the peoples renew their strength; let them approach, then let them speak; let us together draw near for judgment. (ESV)
A main difference in these verses is placement (location) of the word “together” in verse 41:1. In both the Septuagint English translation (LXE, Brenton) and the Greek text itself, “together” (ἅμα) refers to the action of the “princes.” The verb “shall renew” is future active indicative. This describes what will happen. In view of this, God states, “Let them” draw near and speak together.” In other words, with their newly found strength, God invites, or commands, the “princes,” or rulers, to draw near to one another and speak together with each other. “Then,” says the text, let them declare their judgment. (Conclusions will be drawn below.)
Another difference in verse 41:1 is the word translated “princes” in Brenton’s English Septuagint. The Septuagint, as translated by Moisés Silva (2), reads “rulers.” The princes are rulers.
The Masoretic text (ESV) for this word reads “peoples.” Also, the Masoretic assigns the word “together” with reference to God and the peoples, rather than to the peoples together among themselves. Further, unlike the Septuagint, God invites the peoples to renew their strength (“let the peoples renew”). Finally, they and God will “together draw near for judgment.” This order and grouping becomes very apparent in the NET translation.
“Listen to me in silence, you coastlands! Let the nations find renewed strength! Let them approach and then speak; let us come together for debate! (Isaiah 41:1, NET)
B. Gleanings from the Details
By now, most likely, many casual readers have long since disappeared from the scene. “So what? Big deal. Who cares? This is really picking through straws,” some of them might say. But the Septuagint Greek text contains many treasures of richness in God’s holy Word, for those who have patience to read, reread, compare texts, listen, and notice. One reader’s chaff is another’s golden thread.
A STORY LINE REVEALED
Verses 40:31-41:1 reveal a story in the Greek text. We include Isaiah 40:31 because of the verbal tie established by repetition of the word “renew.” Isaiah 40:31 is one of the more popular verses from Isaiah. This verse has been set to music, and decorative wall plaques containing this verse adorn people’s homes.
Considering 40:31 and 41:1 together, side by side as they are, the reader perceives two distinct groups which renew their strength. One group are the blessed, “they that wait on God.” Waiting on God in Scripture is a marvelous thing to do. God favors those who wait on him. The other group are composed of the rulers, the nations, the far off islands. These words refer not so much to geography in this context, but to spiritual condition. Those far from God abide so because they oppose him; they have no interest in him. But God says they shall renew their strength. And being strengthened, God bids them to gather together with one another, to converse together in a huddle, to plan their strategy in opposition to God.
Now ordinarily, the peoples of islands, or far off nations, would not speak the same language. God confused the languages at the tower of Babel and scattered the people groups. Here they come together in a united front of opposition against God. A comparison with other Scriptures helps us to see that this is the case.
Psalm 2:2 The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ; (LXE)
Ephesians 6:12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. (ESV)
God’s people, on the other hand, are not united by a “cause.” They are united by nature, for they share the nature and character of Christ.
John 17:11… Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one… 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me… 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one… (ESV)
As the story line progresses through the chapter, the reader discovers that the united enemies of God, the “rulers,” lose the argument. They and their idols neither foresee the future nor bring it about. God, however, created the world, foretells its future history, and in his might and power brings it to pass (see prior post).
Psalm 2:4 He who sits in the heavens laughs; the Lord holds them in derision. (ESV)
CONCLUSION: GLEANING #1 God is in control. He designs the outcome and brings it to pass.
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1 English Septuagint Translation, Brenton, available at eng-Brenton_ISA.pdf (ebible.org), October 7, 2021.
The Structure of Isaiah 41: Isaiah Devotional 2.4
By Christina M Wilson. Previously published at https://justonesmallvoice.com/the-structure-of-isaiah-41-isaiah-journal-2-4/.
Recap: Three Major Themes
Isaiah chapter 40 begins what is commonly called the book’s second volume. As such, this introductory chapter presents the book’s three major themes.
I. God’s People
Isaiah 40 begins with the words, “Comfort ye, comfort ye, my people.” The theme of comfort for God’s people will continue as a major emphasis throughout the remainder of the book
II. God’s Savior Messiah
Then immediately, in verse 3, Isaiah announces a prophecy of the coming Messiah and his forerunner (Isaiah 40:3-11). Of course, Isaiah doesn’t use the word “Messiah.” Rather, he says, “Behold your God” (verse 9), and “Behold, the Lord” (verse 10). Because the New Testament quotes some of these verses in relation to John the Baptist and others in relation to Christ, they establish that Messiah (Christ) is indeed God. The coming of the Lord Christ, God’s Son, Savior, is the over-riding theme of this second portion of Isaiah. The Savior/Servant provides the comfort and salvation God promises. God’s Son the Savior, not Israel, is the prophet’s focus.
III. God’s Credentials
In Isaiah 40:12-31, God displays his credentials as Creator. Previous chapters in Isaiah did not present God as Creator of heaven and earth.
NEW TESTAMENT APPLICATIONS OF ISAIAH’S THEMES
The Introduction to the Gospel of John (John 1:1-18) contains all three of the major elements of Isaiah 40, though in a different form.
1. First and foremost, the Gospel of John concerns God’s Son, Israel’s Savior (John 1:12-13, 17). Just as in Isaiah, the Scripture of John presents the Son as its focus, not the nation Israel.
2. Secondly, the Son existed eternally in the beginning, face to face with God (John 1:1-3). The Son, the Word of God, created all things (John 1:3-4). He is Creator, co-partner with God.
3. Finally, the Introduction to John’s Gospel introduces the major theme of comfort (salvation) for all those who believe, Jew and Gentile alike (John 1:7, 9, 12-13). John identifies God’s people, his “children,” as all those who believe (John 1:12), without regard to race or ethnicity. The Apostle Paul also emphasizes this theme of sonship in the family of God without regard to race in many of his letters. See, for example, Galatians 3:7-9. As the second volume of Isaiah progresses beyond its opening chapter, the theme of salvation for Gentiles very nearly takes center stage.
Isaiah 41 (Septuagint)
How This Chapter Functions in the Whole
Chapter 41 of Isaiah may seem opaque, difficult, even at first, second, and third glances. It would be an easy chapter to brush aside without much bother and to move on to the more gritty “stuff” (content) that may seem more easily accessible. Eventually, however, especially by comparing translations, the flow and meaning of Chapter 41 becomes clear.
God is about to do a “new thing” (Isaiah 43:19) in the history of humankind. This new thing is the advent of the God-man. Very soon, (in a few hundred years, as reckoned from Isaiah’s viewpoint), an Israelite woman will give birth to a human being who is God incarnate. This was and remains unique in all of human history. This advent has received, continues to receive, and should receive a giant exclamation point. In Isaiah, as one of several biblical places, God begins to lay the groundwork for the Advent through his chosen prophet. Chapter 41 is part of this preliminary groundwork.
Some Details Concerning Structure
The layout of Chapter 41 is chunky. Isaiah 41:1 opens with God calling to the coastlands or islands, rulers, people, or nations (depending which translation the reader is using) to gather and come to him for a spoken meeting. These are the Gentile nations. But is this portion, Isaiah 41:1-7, positive or negative? Within the book of Isaiah, both are possible. It is only when the reader arrives at verse 7 that the meaning becomes clear. The nations are cooperating among themselves in order to create idols in opposition to God.
Following this address to the nations, God through the prophet speaks in first person to Israel. The passage from verse 8 through verse 20 is beyond doubt a very positive passage. It resembles Isaiah 40:1-5 and 27-31. God’s words offer great comfort to Israel.
But then, without warning, God suddenly states, “Set forth your case, says the LORD; bring your proofs, says the King of Jacob,” (Isaiah 41:21, ESV). The challenging tone of this verse continues through to the end of the chapter in verse 29. Where is the transition? Where does the text identify to whom God is speaking? So be it, the text leaves the reader on her own to figure this out. Eventually, however, the persistent reader comes to realize that God through Isaiah has again turned his attention to the nations he addresses in verses 1-7.
SUMMARY: So, in this chapter Isaiah presents three actors. 1) The first is God. He speaks in first person throughout. God’s speech alone moves the chapter along. There is no narrative. Nor does the prophet Isaiah comment at all. God’s first person speech pounds like a hammer. 2) The second actor is the Gentile nations collectively. Their role is passive. God addresses them. The reader must assume their presence and envision them listening to God and attempting to respond to his demands. 3) The third actor is Israel collectively. Like the Gentiles, their role is passive. They also appear only as listeners. Clearly, God is the main actor in Isaiah 41.
God’s Argument
God designed Chapter 41 to be a sledgehammer. He intends to draw attention to the fact that he is prophesying in advance the astounding events soon to occur.
PARAPHRASE
- Announcement of the Prophecy
Pay attention, God says. I am prophesying. I want you to notice this. No one among the Gentile nations is able to prophesy as I do (Isaiah 41:22, 23, 26, 28). I am from the beginning (Isaiah 41:4). I control history. I will prophesy what will happen, and it will come to pass.
- The Prophecy
- Israel will crush and thresh the mountains of the nations (Isaiah 41:15-16).
- I will, says God, abundantly provide for the poor and needy (Isaiah 41:17-20).
- I will open new water sources in the land that will cause lush vegetation to grow (Isaiah 41:18-19).
- Jacob (Messiah), My Servant, My chosen, will come (Isaiah 42:1f).
Outline of Structure
- Isaiah 41:1-7. God addresses non-believing Gentile nations, calling them to attention and challenging them to a contest of prophecy.
- Isaiah 41:8-20. God addresses Israel, “my servant,” with comfort and promise. God through the prophet introduces this section with “but you…”
- Isaiah 41:21-28. God addresses the non-believing Gentile nations a second time.
- Verses 21-24. God challenges these nations and their idols to do something amazing to display their power. One thing they might do is prophesy the future to demonstrate that they are gods.
- Verse25. God appeals to his raising forth of “one from the north…and from the rising of the sun” to demonstrate his power.
- Verses 26-28. God displays his credentials through prophesy. God states that no one from among the nations knew or foretold this. But he, God, did. He foretold, and he brings to pass.
- Isaiah 41:29. God sums up his argument with the Gentiles and their idols, “Behold, they are all a delusion; their works are nothing; their metal images are empty wind.” (ESV)
TO BE CONTINUED: The next post, Lord willing, will explore some of the details of particular verses in this chapter. A brief local application to the time and place of Isaiah will be presented. A Christian viewpoint will be considered.
One Small Voice 