By Christina M Wilson

As God replies to Isaiah’s prayer, readers will find that God’s negative rewards form one of two major focal points in Septuagint Isaiah 65.

God’s Negative Rewards

Nowadays, most people think of rewards as positive benefits–something good given as a result of an achievement or good behavior. So, what are negative rewards? By definition rewards include any consequence of any behavior, whether good or bad. Rewards are “payback,” or retribution. Luke 14:12 provides an example of a good reward, and Romans 11:9 of a bad reward.

In Isaiah 65, God spells out the kind of behaviors which he will not reward positively. Rather, certain behaviors Isaiah 65 names merit God’s negative rewards. Faith in God (placing one’s hope, trust, and loyalty with him) results in God’s positive rewards (benefits he bestows). Those who have no faith in God disobey him. They demonstrate apathy towards God, open rebellion, or willful disobedience. Such is the case with the majority of Old Testament Israel. In Septuagint Isaiah 65, God calls out these people and describes their negative rewards.

On the Negative Side

Septuagint Isaiah 65:2 sums up the entire situation in Israel from the beginning of their history to Isaiah’s current moment.

Septuagint Isaiah 65:2 I have stretched forth my hands all day to a disobedient and gainsaying people, to them that walked in a way that was not good, but after their sins.

Readers can sense the Lord’s wearied frustration with such behavior. His own people rejected him (John 1:11).

After the summary just quoted, the Lord gives detailed examples of their continual provocation in his presence (LXE 65:3).

• they offer sacrifices in gardens (verse 3)
• burn incense on bricks to nonexistent devils
• lie down to sleep in tombs and caves for the sake of dreams (verse 4)
• they eat pig’s flesh (pork) and drink the broth of unclean sacrifices
• all their vessels are ceremonially defiled
• they hypocritically say to the people around them, “Don’t come near me. You’ll defile me, for I am pure.” (verse 5)

CONSEQUENCES

In consequence of such flagrant disregard of God’s ways, God says this:

5… This is the smoke of my wrath, a fire burns with it continually. 6 Behold, it is written before me: I will not be silent until I have recompensed into their bosom, 7 their sins and the sins of their fathers, says the Lord, who have burnt incense on the mountains, and reproached me on the hills: I will recompense their works into their bosom. (LXE)

And from a Masoretic translation:

5… These people are like smoke in my nostrils, like a fire that keeps burning all day long. 6 Look, I have decreed: I will not keep silent, but will pay them back; I will pay them back exactly what they deserve, 7 for your sins and your ancestors’ sins,” says the LORD. “Because they burned incense on the mountains and offended me on the hills, I will punish them in full measure.” (Isaiah 65:5b, 6, 7 NET)

GOD’S NEGATIVE REWARDS

In Isaiah 65:11-12, God spells out unfaithful Israel’s rebellious behaviors and their negative rewards.

65:11 But you are they that have left me, and forget my holy mountain, and prepare a table for the devil, and fill up the drink-offering [Greek–mixture] to Fortune. 12 I will deliver you up to the sword, you shall all fall by slaughter: for I called you, and you listened not; I spoke, and you refused to hear; and you did evil in my sight, and chose the things wherein I delighted not. (LXE)  

After verse 12, the text alternates rapidly between consequences to the faithful and consequences to the unfaithful. Throughout the verses concerning the unfaithful, God displays his abiding anger against those in Israel whose behavior displays a lack of allegiance to him (1).

In the alternate verses concerning God’s faithful remnant, the Lord names the blessings he will give his faithful people.

__________
1 Inevitably, consideration of the topic of consequences to Israel’s unfaithful majority evokes thoughts about grace and faith versus works righteousness. As readers discover by closely following Isaiah, the text reveals the following. All Israel sinned (Isaiah 53:5-6; 64:5-7). But only a remnant consistently repents and then tries to obey (Isaiah 10:22; 65:8-9). Repentance and sincere efforts to obey God’s will constitute large portions of what we call faith. Faith involves our attitude toward sin. Do we sin and only regret that we can’t have more of it? Or, do we sin and regret that we have disappointed God and our Lord? Faith means that we trust God and his ways and strive with all our hearts to follow God’s path. God gives mercy to those who want him. Unfortunately, the bulk of Israel never wanted God nor his righteous ways. The grievances the Lord names in chapter 65 demonstrate Israel’s lack of faith. For a much fuller explanation of how behavior demonstrates the state of one’s faith, see Bates, Matthew W., Salvation by Allegiance Alone: Rethinking Faith, Works, and the Gospel of Jesus the King, Baker Academic: Grand Rapids, Michigan, 2017.

next post, LW… God’s Faithful Remnant

By Christina M Wilson

God Replies to Isaiah’s Prayer

God is not secretive. As far as human history is concerned, he has no classified documents, and he springs no surprises. People can be confident that God is God, because he announces his actions well in advance. Isaiah in chapters 63 through 64 prayed an ardent plea for God’s favorable return and blessing upon Israel, his collective people. Immediately, in chapter 65, God replies to Isaiah’s prayer of intercession. For anyone with ears to hear, his answer is not encouraging for the majority of the nation. He did not hide his heart. So, what did God say?

Summary of God’s Reply

God replies to Isaiah’s prayer with four statements.

1. He will reveal himself openly to Gentiles (Septuagint Isaiah 65:1).
2. He will reward those who disdain him with fruit befitting their evil ways (Septuagint Isaiah 65:2-7, 11-12).
3. He will spare the faithful remnant (Septuagint Isaiah 65:8-10).
4. He will call his servants by a new name (Septuagint Isaiah 65:15).

God Will Reveal Himself to Gentiles

LXE Isaiah 65:1 I became manifest to them that asked not for me; I was found of them that sought me not: I said, Behold, I am here, to a nation, who called not on my name.

ESV Isaiah 65:1 I was ready to be sought by those who did not ask for me; I was ready to be found by those who did not seek me. I said, “Here I am, here I am,” to a nation that was not called by my name.

Paul the Apostle is the best interpreter of Isaiah I know. His quotation of Septuagint Isaiah 65:1 appears embedded in a long discussion concerning the failure of Israel as a whole to receive (welcome) the earthly appearance of God’s Servant/King/Messiah in the flesh, Jesus Christ of Nazareth.

Romans 10:20 Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.” (ESV)

Paul writes concerning the entire chapter of Isaiah 65 in Romans 9 through 11. In these chapters, Paul makes clear that salvation comes through God’s Servant Christ alone. And, he speaks clearly that God’s people are those who demonstrate faith in Christ. Ethnicity no longer matters. God’s mercy will extend to everyone of any ethnicity (Israelites included), who come to him through faith in his Servant, Jesus Christ. If any unbeliever of any ethnicity repents, they will be received by God and included in his mercy (Romans 11:30-32).

John the Apostle also clarifies that God receives those who believe on the Son. God no longer favors ethnicity.

John 1:11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 

Isaiah 65 Not Predominately About Gentiles

When God replies to Isaiah’s prayer, he announces one of the largest shifts in all human history in a single verse. Nevertheless, God’s presenting himself to Gentiles is not the focus of chapter 65. Isaiah as a whole gives much space to inclusion of Gentiles among God’s favored people. Chapter 65, however, is not where he does so (1). In chapter 65, God responds to Isaiah’s heartfelt intercessory prayer by opening up his own heart concerning his ancient people Israel.

__________
1 Readers can find verses concerning Gentiles in Septuagint Isaiah 2:2; 11:10,12; 25:6-7; 42:1, 4, 6; 49:1, 6, 8, 22; 51:4-5; 52:15; 54:1-3; 55:4-5; 56:3-8; 59:19; 60:1-11, and 16.

…next time, Lord willing, God’s negative rewards 

By Christina M Wilson

Isaiah Prays

Isaiah prays one of the longest intercessory prayers recorded in Scripture. It stretches from Isaiah 63:7-64:12. In this prayer of intercession, Isaiah acknowledges the relationship between God and Israel–as it was, as it is, and as he pleads it will be.

As It Was

As Isaiah prays, he recalls to God his relationship with Israel as it once was. Isaiah 63:7 opens when Isaiah remembers the praise and adoration due the Lord.

7 I remembered the mercy of the Lord, the praises of the Lord in all things wherein he recompenses us. The Lord is a good judge to the house of Israel; he deals with us according to his mercy, and according to the abundance of his righteousness. (LXE, Septuagint Isaiah 63:7)

Isaiah remembers the “ancient days.” He remembers Moses and the parting of the Red Sea, the guiding presence of the Holy Spirit, and the glory the nation of Israel and foreigners gave to God’s name (verses 11-14). But Isaiah also confesses for the people, as he remembers their rebellion and disobedience (vs 10).

As It Is

Verse 15 opens the portion that describes the current status of Israel’s relationship with God. Isaiah prays these words.

15 Turn from heaven, and look from your holy habitation and from your glory: where is your zeal and your strength? where is the abundance of your mercy and of your compassions, that you have withholden yourself from us? (LXE, Septuagint Isaiah 63:15)

The prophet perceives that the heavenly God of glory has turned away from his people. Not only does he not work compassionately and mercifully on their behalf, God has withheld himself. There is no fellowship of communion currently with the Lord. As the prayer continues, Isaiah’s words cut through to the core issue: God is sovereign. God’s will underlies everything that happens to the people (verse 17). “Religion” is of no avail. Without God himself among them, Israel may as well be a pagan nation.

16 For you are our Father; for though Abraham knew us not, and Israel did not acknowledge us, yet do you, O Lord, our Father, deliver us: your name has been upon us from the beginning. 17 Why have you caused us to err, O Lord, from your way? and has hardened our hearts, that we should not fear you? Return for your servants’ sake, for the sake of the tribes of your inheritance, 18 that we may inherit a small part of your holy mountain. 19 We are become as at the beginning, when you did not rule over us, and your name was not called upon us. (LXE, Septuagint Isaiah 63:16-19)

As He Pleads It Will Be

As chapter 64 opens, Isaiah prays how he hopes it will be.

1 If you would open the heaven, trembling will take hold upon the mountains from you, and they shall melt, 2 as wax melts before the fire; and fire shall burn up the enemies, and your name shall be manifest among the adversaries: at your presence the nations shall be troubled, 3 whenever you shall work gloriously; trembling from you shall take hold upon the mountains. 4 From of old we have not heard, neither have our eyes seen a God beside you, and your works which you will perform to them that wait for mercy. (LXE, Septuagint Isaiah 64:1-4)

Isaiah shows that he understands the conditions under which God would bless the people. God blesses those who practice righteousness and reverence toward him.

5a For these blessings shall happen to them that work righteousness, and they shall remember your ways…  

Confession

Unfortunately, God’s people practice neither righteousness nor reverence. In the next few verses, Isaiah confesses Israel’s sin, as though he were part of it.

5b… behold, you were angry and we have sinned; therefore we have erred, 6 and we are all become as unclean, and all our righteousness as a filthy rag: and we have fallen as leaves because of our iniquities; thus the wind shall carry us away. 7 And there is none that calls upon your name, or that remembers to take hold on you: for you have turned your face away from us, and have delivered us up because of our sins. (LXE, Septuagint Isaiah 64:5-7)

Isaiah’s Plea

After confessing Israel’s sin, Isaiah pleads for mercy from the Lord.

8 And now, O Lord, you are our Father, and we are clay, all of us the work of your hands. 9 Be not very angry with us, and remember not our sins for ever; but now look on us, for we are all your people. 10 The city of your holiness has become desolate, Sion has become as a wilderness, Jerusalem a curse. 11 The house, our sanctuary, and the glory which our fathers blessed, has been burnt with fire: and all our glorious things have gone to ruin. 12 And for all these things you, O Lord, has withholden, yourself, and been silent, and have brought us very low. (LXE, Septuagint Isaiah 64:8-12)

As Isaiah prays this final section, he returns to the main points with which he began. He reviews again Israel’s position relative to God, and vice versa. The people are as clay, created beings in the hands of an almighty, sovereign God. “We are all your people,” he says in verse 9.

As the prophet reviews the current situation as it is, he places God at the center. Sion, with its sanctuary, once reflected the glory of God. Men praised God because of it. It is God’s glory in Sion that lies burnt and ruined. Isaiah repeats the sentiment he expressed in verse 15: God has withheld himself. That is the core of the current problem, as well as the key to its solution. Basically, Isaiah prays for the people, “We’re sorry, Lord. We sinned. Please come back.”

Isaiah Makes No Promises

Interestingly, Isaiah makes no promises. The repentance he expresses does not include vows of future good behavior on the part of Israel. Isaiah’s plea rests entirely upon the mercy of God. It is for God’s glory that he prays. If God wants to soften their hearts unto obedience, he will do so. Without God, the people have no strength for good works at all. God’s presence among them is what he longs for.

1 If you would open the heaven, trembling will take hold upon the mountains from you, and they shall melt, 2 as wax melts before the fire; and fire shall burn up the enemies, and your name shall be manifest among the adversaries: at your presence the nations shall be troubled, 3 whenever you shall work gloriously; trembling from you shall take hold upon the mountains. (LXE, Septuagint Isaiah 64:1-3)

The answer lies with God, and God alone.

A Peek Ahead

God answers Isaiah’s prayer in chapter 65. Perhaps, it is not what Isaiah would have liked. Nevertheless, God’s reply to Isaiah’s plea contradicts nothing he has already said.

…next post–God´s reply

By Christina M Wilson

God “Opens Up”

Current news stories often use the phrase, so-and-so “opens up” about something. To “open up” about something often means to tell one’s subjective feelings about a current or prior experience. In this last cycle of repetition in the book of Isaiah (see Devotional 2.87), God seems to be “opening up” about everything that’s gone before in Israel’s history.

Clearly, chapters 63-66 of Septuagint Isaiah are the last chapters in the book. They form the conclusion to the whole. But not only do these chapters conclude the book of Isaiah, they also perform the function of summarizing God’s entire history with his people. In a sense, they summarize the Old Testament. At times the prophet uses his own voice to review this history (Isaiah 63:7-14; 64:10-11). In other portions of the text, God speaks out, revealing the pain in his heart in a most remarkable way (Isaiah 65:2-7, 11-13) (1).

God also announces “new things” (Isaiah 43:19). He is about to take an enormous turn, a leap into a future realm that will be completely different from what has gone before.

65:1 I became manifest to them that asked not for me; I was found of them that sought me not: I said, Behold, I am here, to a nation, who called not on my name. (Septuagint Isaiah 65:1, see also Isaiah 65:1 ESV)

So, in this last packet God “opens up” and explains himself fully, not that he hasn’t already done so several times throughout all the previous chapters. But this packet gives an overview of the whole, accompanied by a preview of future changes.

Septuagint Isaiah 63:1-6

The last packet of the book (the final cycle of repetition) opens with a vision. Isaiah the prophet, as though he were a watchman upon a wall, announces in Isaiah 63:1 the approach of a figure dressed in bright red clothing (verses 1-2). The observer recognizes the great power of this figure and asks who this is. The Lord replies in first person.

1 [the watchman asks] Who is this that is come from Edom, with red garments from Bosor? thus fair in his apparel, with mighty strength? [the figure replies] I speak of righteousness and saving judgment. (Isaiah 63:1, LXE; see also Isaiah 63:1, ESV)

Although Isaiah never names the figure in red, the words themselves of verses 1-6 indicate that this is the Lord. Only God has the authority and power to speak and do what the text describes. The figure is divine. Yet because the text provides a physical description of the figure, it seems reasonable to conclude that the divine figure is not God Almighty, who has never been seen. There is no other divine being in Isaiah other than God’s Servant from chapter 53 and elsewhere. It is true that occasionally the Spirit of God is also mentioned, but this figure is not God’s Spirit. The words and voice of the figure’s speech belong to Yahweh, Israel’s God of the Old Testament.

The watchman next asks the figure to explain why his clothes are bright red, as one who treads in a winepress (Isaiah 63:2). The figure’s answer shocks with the force of its violence.

3 I am full of trodden grape, and of the nations there is not a man with me; and I trampled them in my fury, and dashed them to pieces as earth, and brought down their blood to the earth. (LXE)

In the subsequent verse the Lord speaks of condemnation and salvation in the same breath.

4 For the day of recompence has come upon them, and the year of redemption is at hand. (LXE) 

For some there is condemnation, and for others, salvation.

1. Verse 1 specifies Edom and Bozrah as recipients of God’s anger. In verse 6, the Septuagint translation simply writes “them.” The Masoretic text, on the other hand, uses a Hebrew word that can mean either “people, peoples, nation, tribe, non-Israelites,” depending on context. I believe it is safe to describe those in both verses as the enemies of Israel.
2. God, however, saves his own people.

Verse 5 expands the two statements of verse 4–both the recompense and the redemption.

5 And I looked, and there was no helper; and I observed, and none upheld: therefore my arm delivered them, and my anger drew near. (LXE) 

Verse 6, as previously discussed, closes this section of God’s expressed anger against those who harm his people.

6 And I trampled them in my anger, and brought down their blood to the earth. (LXE) (2)

When Do These Things Happen?

Isaiah at times uses prophetic present and past tenses to indicate future occurrences. Examples occur in Septuagint Isaiah 9:6 and Isaiah 53:1-8. But do all Isaiah’s visions refer to the future? Although some might disagree, I propose that the vision of Septuagint Isaiah 63:1-6 refers to what has already occurred in Israel’s past. The remainder of chapters 63-66 support this conjecture.

First, the words of verse 7, the very next verse, look to the past.

Isaiah 63:7 I remembered the mercy of the Lord, the praises of the Lord in all things wherein he recompenses us. The Lord is a good judge to the house of Israel; he deals with us according to his mercy, and according to the abundance of his righteousness. (LXE) 

The prophet in verse 7 states that he remembers. Remembering indicates past events. Then, following verse 7, verses 8-14 recount the history of God and his people. Chapter 64 also recounts past events. Therefore, grouping the first six verses as introductory to the subsequent eight verses makes good sense. In all his past actions, God has recompensed Israel’s enemies and shown mercy to his own people.

Interpretations which see a future fulfillment of this passage cut out and separate the first six verses of chapter 63 from the multitude of verses which follow in the remainder of chapters 63 and chapter 64. While treating the vision of the figure in red as a separate, isolated passage, some interpreters say that these verses describe a situation following the far, far distant “great tribulation” and the Lord’s return to set up a millennial kingdom.

All such ideas are imported from interpretations of biblical passages elsewhere in Scripture. Nothing in Isaiah itself provides any time marker to indicate that the prophet speaks of tremendously future events, or even any future event. By “tremendously future,” I mean events that would jump over and beyond the most significant happening in all of human history–the advent of Christ, the birthing, life, death, and resurrection of very God of very in the flesh. No vision of any “millennial kingdom” will ever surpass this event in awesome wonder and glory.

A Summary of Isaiah’s Closing Chapters

Chapters 63-64

The vision of the Figure in red presents the image of God as a vengeful warrior protecting his favored child from their enemies (Isaiah 63:1-6). The next three verses present the image of God rescuing his children. On the one hand, God destroys Israel’s enemies. On the other hand, but at the same time, God rescues those children.

63:8 The Lord said, “These are my people. My children will not lie to me.” So the Lord saved them. (ICB)

Then, in verse 10, the prophet becomes a narrator. He relates how the children turned against the Lord and his Holy Spirit, bringing him grief. So, the Lord himself contended against them (v 10). Eventually, the people remembered their first exodus from Egypt with Moses, by the hand of the Lord, when his name became wonderful to them (vv 11-14). Upon this remembrance, the prophet/narrator shifts to intercession (v 15). His intercession continues from Isaiah 63:15 through the end of the next chapter in Isaiah 64:12.

Chapter 65

At this point, after such heart-felt confession and pleading for yet another salvation (Isaiah 63:15-64:12), the reader might reasonably expect the Lord to relent. It would not be out of his character, the character he consistently displayed for nearly two thousand years. The reader might expect the Lord to say, [in paraphrase] “Okay, yes, I hear you. I will forgive you once again and bear you in my arms for deliverance from your enemies one more time. I will behave in the same manner I did when I trod down in my wrath the grapes of the nations who sought to annihilate you (Isaiah 63:1-6). I will come through for you and rescue you yet again.”

But, that is not what the Lord says in reply to Isaiah’s intercession on behalf of the Lord’s people. Rather, he announces a sharp turn in history. The Lord answers Isaiah’s importunate pleadings with this paraphrase, “No. Not again. This time, I’m turning to the Gentiles.” (For corroboration from the parables of Jesus, see footnote 3.)

Isaiah 65:1 I became manifest to them that asked not for me; I was found of them that sought me not: I said, Behold, I am here, to a nation, who called not on my name. (Septuagint version)

The Lord then rehearses his many grievances against his people (65:2-7). This is not the first time in Isaiah that the Lord has plainly shared the faults he finds with those he blesses so ardently throughout the many long centuries of their history (see Isaiah 1:2-14; 5:1-14; 57:1-13).

But yet, in spite of all his wrath, God does respond positively to Isaiah’s intercession in Isaiah 65:8-9. He will save a faithful remnant (grapes with juice in them). He describes their blessings (Isaiah 65:8-10). Then, from Isaiah 65:11-16, the Lord describes the punishment he will give to the unfaithful of his own people. He doesn’t speak of their enemies this time, as he did in Isaiah 63:1-6, but of they themselves. He contrasts these punishments with the reward he will give his faithful remnant. These contrasts continue through to the end of the book. We will end the detailed paraphrase here.

A Five Sentence Paraphrase

The following five sentences summarize the closing four chapters of Septuagint Isaiah.

It used to be like this with Israel. It will soon be this other way. Nevertheless, I will redeem and bless my faithful remnant. And, I will extend my blessings and redemption to Gentiles (Isaiah 65:1). The world is about to change.

__________
1 Since the God who speaks is Yahweh, then yes, God does feel pain. (He is passible.) Yahweh is the God of Old Testament Israel who manifests himself in remarkably human-relatable ways. This same Yahweh is he who incarnates in the New Testament, where he cries out from the cross, “I thirst!” (John 19:28).

2 Isaiah 6:1-13 provides another example of a visually expressive vision. Note that this vision occurs near the beginning of the book, while the vision of the figure in red occurs near the end. The vision in Isaiah 6 is also an overview of Israel’s entire history up until return from the exile. But where the vision in chapter 6 looks forward, the vision in Isaiah 63 looks backward.

3 In his parables, Jesus/Servant/Messiah often taught the same message as the prophet Isaiah. See, for example, the Parable of the Wedding Banquet (Matthew 22:1-15), the Parable of the Vineyard (Luke 20:9-20), the Parable of the Barren Fig Tree (Luke 13:6-9), and the Parable of the Rich Man and Lazarus (Luke 16:16-31).

By Christina M Wilson

Cycle 3: Patterns of Repetition

Isaiah 63 begins the third prophetic cycle of repetition in Volume 2 (see prior post for a description of the cycles). What patterns of repetition in the text indicate for readers that a new cycle has begun?

Details that Indicate a New Cycle

I. A Major “Throwback” 

Watching Isaiah perform another abrupt turnabout should not surprise readers who follow him closely. What about this turnabout? First, chapters 60-62 speak unremittingly of blessings to Sion/Jerusalem. These names collectively represent the faithful remnant of Israel. God joins believing Gentiles to this remnant. It appears the prophet takes the reader right up near the end of all history. Jerusalem’s blessings will be permanent. But then, without warning, chapter 63 switches back to condemnation.

At first, it appears that the figure dressed in red (verse 1) condemns the nations. But a little further on, the condemnation switches to the Lord’s own people (verses 63:9-10f). How can the Lord be condemning those in chapter 63 whom he just blessed in chapter 62? Once again in the book of Isaiah, the reader must decide, is God unstable? The answer is, of course, no. God is not unstable. Isaiah simply begins a new cycle of repetition.

II. Volume 2 Repeats the Closing of Volume 1

VOLUME 1

If we consider Isaiah 36-39 about Hezekiah to be an addendum to Volume 1 of Isaiah, then chapters 34 and 35 constitute its conclusion.

• Septuagint Isaiah 34 deals mostly with the final judgment of the world. Verses 1-4 concern the nations.  Verses 5-14 specifically describe the judgment upon Idumea (Edom) and Bosor (Bozrah), a city within Edom. These together represent the area where Esau and his progeny settled.
• After chapter 34 concerning judgment, then Septuagint Isaiah 35 describes the eternal joy of those

who participate in God’s blessings. These include the faithful of Israel (“my people” of verse 2) and all the redeemed of the world (Isaiah 35:10). Sion (Zion) will be their eternal home.

VOLUME 2

Septuagint Isaiah 63-66 concludes both Volume 2 and the book of Isaiah as a whole. Chapters 63-66 repeat the pattern of chapters 34-35.

• The judgment of Septuagint Isaiah 63:1-6 strongly resembles the judgment of Septuagint Isaiah 34. Both judgments specifically mention Edom and Bosra (Isaiah 34:5-6 and Isaiah 63:1). Both chapters use the word recompence (or recompense) (Septuagint Isaiah 34:8 and Septuagint Isaiah 63:4).
• Both passages describe the eternal blessings of the redeemed.
• One difference between the two sets of concluding chapters is detail. Chapters 34 and 35 present an overview of both judgment and redemption. Chapters 63-66, on the other hand, go into great detail concerning God’s protracted dealings with Israel throughout its long history.
• A second difference is that the judgment and redemption sections of chapters 34 and 35 do not mix. First, the judgment is described, then the joyous state of the redeemed. The text does not switch back and forth between the two. In the closing chapters of Volume 2, however, the prophet continually addresses both judgment and salvation in a back and forth manner, alternating the one with the other. In fact, the entire book closes with a single, horrible description of final judgment.

III. Cycles One, Two, and Three of Volume 2

Cycle 3 of Isaiah (Isaiah 63-66) contains each of the four elements of cycle 1 (Isaiah 40:1-56:8) and cycle 2 (Isaiah 56:9-62:12) (see Cycles of Repetition in Isaiah). These elements are 1) Israel’s need (Septuagint Isaiah 63:10-64:12), 2) the Servant’s coming and sacrifice (Septuagint Isaiah 63:8-9), 3) outcome for believing Israel and believing Gentiles (Isaiah 63:9; 65:1, 8-10, 15-25; 66:12-14, 18-23), and 4) judgment upon the rebellious (Isaiah 63:1-6; 65:3-7, 11-15; 66:3-4, 15-18, 24).

Summary

Difficulties in Reading Isaiah

Readers encounter many difficulties in the study of Isaiah. The book is a large, somewhat overwhelming book of prophecy. Readers can become lost in its seemingly minute details. The text manifests few time markers. Enormous, abrupt shifts in topic occur, often without any transition words whatsoever. God himself seems to flip-flop between the judgment of condemnation for his people and pronouncements of magnificent blessings.

Two Textual Keys

Two important keys of interpretation exist. The first is to realize from the text itself that “not all Israel is Israel.” God consistently addresses two different groups of people within the body politic. The first group consists of Israelites who are rebellious in heart. The second group consists of those who display a willingness to confess and turn to God. God condemns the rebellious people and blesses the contrite. These groups manifest throughout the entire book.

A second key of interpretation is the realization that Isaiah does not progress in an orderly, chronological fashion. Rather, Isaiah progresses in somewhat disorderly, topical fashion. Isaiah’s message contains relatively few major topics. These include 1) judgment upon the nations, 2) judgment upon unfaithful Israel, 3) salvation of repentant and obedient Israel, 4) the Servant, who bears the totality of deliverance, and 5) inclusion of believing Gentiles within the Servant’s kingdom.

As these topics continually repeat, especially in Volume 2 (chapters 40-66), a reader begins to perceive discrete packets. I have called these packets “cycles of repetition”. These cycles of repetition form the structure of the book. By allowing Isaiah to interpret Isaiah, that is, by not importing theological constructs from elsewhere, a reader will begin to perceive Isaiah’s strongly gospel-centered, New Testament message of judgment and salvation through God’s Servant, who is God himself.

Isaiah’s Final Chapters

Chapters 63-66 conclude both Volume 2 and the entire book. Within this cycle of repetition, God in his own words reveals and explains his heart in a directly open and bluntly clear way. His words span the course of Israel’s entire history from its inception to its future, eternal end. Within this overview, God does not neglect to mention his inclusion of Gentiles within the community of Sion and Jerusalem, whom he chooses to bless. The text also gives readers a deep view into the heart of Israel’s redeemed, as well as descriptions of the rebellious ways of the condemned. None of this is new material. Chapters 63-66 repeat what Isaiah has already said elsewhere. This cycle of repetition constitutes a summary of both God’s judgmental anger and merciful salvation. In these chapters, God speaks with a strength and coherency fitting for the conclusion of the book.

… Lord willing, the next post will begin consideration of the details of Isaiah’s final cycle of repetition.

By Christina M Wilson on June 5, 2022

God Introduces to Jerusalem Her Gentile Children

Context of Comfort

In all of Scripture, context is everything. In this sense, Scripture is like ordinary, everyday speech. Much of Scripture, certainly not all, connects with what went before and what comes after. Isaiah establishes the context by speaking a message of comfort and grace to Jerusalem (God’s people) in Volume 2 (beginning with 40:1). With some exceptions (see chapters 47-48 against Babylon), God repeats his theme of mercy for his people–those who are willing to repent (Septuagint Isaiah 59:12-15).

Strands of condemnation for the rebellious weave throughout the theme of grace for God’s people. As mentioned above, God condemns Babylon for its pride and wickedness. But God also condemns those of Israel who refuse his offer of grace (see for example Septuagint Isaiah 59:1-10 and 57:21). Nevertheless, God adheres to his purpose of comforting his people in this latter third of Isaiah’s prophecy (chapters 40-66). The text also specifies the basis of God’s comfort. God’s Servant will live, die, rise, and reign in a new Jerusalem.

Isaiah 40:1 Comfort ye, comfort ye my people, saith God. 2 Speak, ye priests, to the heart of Jerusalem; comfort her, for her humiliation is accomplished, her sin is put away: for she has received of the Lord’s hand double the amount of her sins. (LXE, Brenton)

Isaiah Straddles Two Covenants

God positions Isaiah the prophet at the turning point of two covenants. The first covenant, the Law given by Moses, Israel breaks repeatedly and finally. God says so.  In this, Israel is no different than the rest of humanity. God also acts upon his judgment by sending the nation into captivity. But mixed with Isaiah’s prophecies of their physical return from exile, Isaiah also prophesies a new covenant, the covenant of grace.

21 And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (Septuagint Isaiah 59:21) (1)

Consideration of God’s new covenant of grace brings joy to Isaiah. He bursts forth in chapter 60 describing the reconciliation between God and his people. Isaiah describes the means of the reconciliation God accomplishes in chapter 53. Chapter 53 is the passion chapter about the Lord’s Servant.

Isaiah Repeats Himself

Like all good teachers, Isaiah goes back and repeats his message. Sometimes, when he does so, the emphasis may shift from one point to another. Or, he may add an element to one telling not present in another. For example, chapter 53 focuses entirely upon God’s Servant. The text does not mention Israel by name. However, Isaiah himself functions as a priest when he offers a short prayer of confession on behalf of the people (Septuagint Isaiah 53:4-6). Then, in chapters 54 and 55, Isaiah shifts his focus to the “barren one who does not bear” (54:1). She is the one for whom the Servant dies a sacrificial death. She is God’s people, who display the faith of Abraham and Sarah. These two chapters ring out with the joy of salvation. Readers of Isaiah learn to expect cycles of repetition as he intertwines his varying harmonies of theme.

Context Before and Context After Chapter 60

CONTEXT BEFORE CHAPTER 60

Chapter 59 represents a cycle of repetition. It repeats the reasons why God sent his Servant as a sacrifice. In this chapter Isaiah repeats the wicked behavior of Israel through the eyes of the Lord (verses 1-10). Verse 11 forms a transition. Notice that the text mentions two animals, a bear and a dove. These animals proceed together.

11 They shall proceed together as a bear and as a dove… (LXE) 

Verses 1-10 describe the bear. Verses 11b through 15 describe the dove. Unravelling Isaiah’s poetic metaphor, the bear represents those in Israel who embrace rebellious behavior against God’s law. The dove represents those in Israel who acknowledge their sin before the Lord (Proverbs 28:15; Isaiah 11:7; 38:14). These two “proceed together.”

In the remainder of chapter 59 (verses 15b-21), Isaiah presents the Lord’s solution to Israel’s problem, namely, His Servant. The Servant bears the Lord’s Spirit upon him. Also, God places his words in the Servant’s mouth. The Spirit and the words God also promises to the Servant’s seed, forever. This is the new covenant.

CONTEXT AFTER CHAPTER 60

Chapter 61 opens with the following well-known words.

1 The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind; 2 to declare the acceptable year of the Lord, and the day of recompence; to comfort all that mourn; 3 that there should be given to them that mourn in Sion glory instead of ashes, the oil of joy to the mourners, the garment of glory for the spirit of heaviness: and they shall be called generations of righteousness, the planting of the Lord for glory. 

Many people know these words because God’s Servant/Messiah/Jesus opens his New Testament ministry by reading from Isaiah’s scroll in the synagogue at Nazareth (Luke 4:16-19).

CONCLUSION CONCERNING TIMEFRAME OF CHAPTER 60

Because Isaiah chapter 59 concerns the sacrifice for sin of the Lord’s incarnated Servant (59:15b-20), and because chapter 61 concerns the ministry of the incarnated Servant and its results, it seems fair to conclude that chapter 60 also deals with the outcome of the Servant’s sacrifice during his incarnation. Everything we have read together in Isaiah Volume 2 up to this point focuses on the work and results accomplished by God’s Servant during his incarnation.

This is not an overstatement of the Servant’s importance. Up until the Servant’s incarnation, God himself has never (never ever ever) incarnated himself as a human child. And he will never do so again. This is a once-in-all-of-time event in the whole universe. God through his prophet Isaiah focuses continually on this most glorious of all conceivable outcomes.

CHAPTER 60 NOT A “MILLENNIAL” CHAPTER

In short, chapter 60 is not a “millennial,” “second coming” chapter. Like the chapters before it and the chapter immediately following it, chapter 60 describes the aftermath of the Servant’s sacrifice for sin. This sacrifice occurs during the Servant’s incarnation.

The Text Brings in Gentiles… Again… (and Again)

The question here is not, Does chapter 60 talk about Gentiles? Many readers know it does. Brenton’s Septuagint translates the word “nations” in verses 11 and 16 as Gentiles. And in the Masoretic, “nations,” as distinguished from “Israel,” refers to Gentile nations. (Israel is but one nation.) Rather, the question brought out by many commentators concerns the timeframe and the status of these Gentile nations.

I. Timeframe

This and prior posts already establish the timeframe of chapter 60 as belonging to the context that immediately follows the Servant’s sacrificial incarnation.

II. Status

What is the status, or position, of the Gentiles in Septuagint Isaiah’s chapter 60 relative to Jerusalem of verse one? Some interpret that chapter 60 describes the subservience of the nations to Israel in a national, political sense in which Israel dominates. They say this fulfills God’s ancient promises to Israel. Others (including myself) see chapter 60 as God introducing his Gentile children to his beloved people Jerusalem as the means by which he chooses to build up her population and wealth. God presents them as a gift to his remnant. God gives Jerusalem the Gentile nations as a gift of blessing. God loves the Gentiles, as he loves Jerusalem. He wants to share the wealth and treasure of his Servant’s victory with the whole world. The relationship between Jerusalem and the Gentile nations is mutually beneficial. The wayward son has come home (Luke 15:10-32).

The Servant and Gentiles in Isaiah

Whenever the text of Isaiah presents the Servant, it also presents the inclusion of Gentiles somewhere nearby. Chapter 60 follows this pattern. Examples follow.

• Isaiah 2:1-4 (the “he” of verse 4 refers to the Lord)
• Isaiah 11:1-12 (see especially verse 10)
• Isaiah 25:6-9
• Isaiah 42:1-7 (first Servant song)
• Isaiah 49:1-6 (second Servant song); Isaiah 49:8, 22-23
• Isaiah 51:4-5
• Isaiah 54:1-3
• Isaiah 55:1-5 (especially 4-5)
• Isaiah 56:1-8 (especially 4-8)
• Isaiah 60:1-3

God is generous. He shines the glorious light of his Servant much further than the one people of Jerusalem.

49:6 And he said to me, It is a great thing for you to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given you for the covenant of a race, for a light of the Gentiles, that you should be for salvation to the end of the earth. (LXE)

WHAT THE GENTILES DO AND DO NOT BRING

Notice that the Gentile nations in chapter 6o bring children (verse 4), sons and daughters. They do not bring weapons of war. They bring the wealth of the sea (verse 5), frankincense (verse 6), and a gospel message (“they shall publish the salvation of the Lord”, verse 6). They bring their treasures because “the Holy One of Israel is glorified.” Strangers build Jerusalem’s walls. They do not bring hatred and enmity and attempts to tear down Jerusalem’s walls, as in the former days of Nebuchadnezzar and others. They bring gifts of valuable timbers to “glorify my [God’s] holy place” (verse 13). The Gentiles come with gentle milk (not with spears) and with treasures (verses 16-17). God makes Jerusalem’s “princes peaceable” and her “overseers righteous.” These are not words of dominance, but of cooperation and mutual respect.

Isaiah in chapter 60 writes as a poet who describes God’s great love for his people. The new covenant (59:21) changes God’s relationship to his people from physical concrete (temples built of stone, tents of animal skins in the wilderness, daily and yearly sacrifices upon a physical altar) to Spirit and God’s own eternal words upon everyone’s lips. In the same way, the sacrifice of the Servant changes how God’s people Jerusalem will relate to Gentiles from every nation under the sun. But as a poet who reaches and stretches for words and images to convey the emotion of love, Isaiah uses the words of every day kingdom living to describe the wealth that the Gentiles shall contribute to Jerusalem. This is a friendly chapter. The images are of glad people from many nations pouring into a glad Jerusalem who receives them with open gates (verse 11). The gates of Jerusalem will not be shut day or night (verse 11).

Chapter 60’s Central Figure

The text of chapter 60 repeatedly names God as the source of Sion’s blessing. God in his goodness and mercy rebuilds Sion as “the city of of the Holy One of Israel.” God glorifies Jerusalem because it is his very own “holy place” (verses 13-15).

Yet, as explained above in the paragraph titled, “Isaiah Repeats Himself,” the focus of chapter 6o is Jerusalem. Chapter 60 tells the outcome of the Servant’s sacrifice as his victory affects God’s own people.

THE TIMEFRAME IS NOW AND FOREVER

Verses 18-22 are poetically and spiritually extremely beautiful. For all who know and experience the Lord’s goodness upon their lives and souls daily, these verses apply to their current condition in the Lord’s Servant/Christ.

18 And injustice shall no more be heard in your land, nor destruction nor misery in your coasts; but your walls shall be called Salvation, and your gates Sculptured Work. 19 And you shall no more have the sun for a light by day, nor shall the rising of the moon lighten your night; but the Lord shall be your everlasting light, and God your glory. 20 For the sun shall no more set, nor shall the moon be eclipsed; for the Lord shall be your everlasting light, and the days of your mourning shall be completed. 21 Your people also shall be all righteous; they shall inherit the land for ever, preserving that which they have planted, even the works of their hands, for glory. 22 The little one shall become thousands, and the least a great nation; I the Lord will gather them in due time. (Septuagint Isaiah 60:18-22)

Looking Ahead to Chapter 61

Chapter 61 continues the stream of joy. The focus broadens, however, to include more-or-less equal emphasis upon the Servant himself (verses 1-3), God’s people Sion (verses 4-8), and Gentiles (9-10a). The Servant and the work he accomplishes bless everyone.

… next time, Lord willing, we will move ahead to Septuagint Isaiah chapter 61. 

… Note: I will be spending several weeks with family. The next post may be postponed for up to one month… a good time to go back and reread, review, and meditate upon the ways of God. My thanks to God for all of you who are with me in this journey through Septuagint Isaiah.

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1 See Devotional 2.77 for reasons why “you” and “your” in Isaiah 59:21 most likely refer to God’s special Servant, rather than to Jerusalem.

By Christina M Wilson on 05-31-2022

God’s Victory: Chapter 60 Flows from Chapter 59

Septuagint Isaiah 59:21 is one of the more amazing verses in all of Isaiah. It follows upon chapters and chapters of judgment upon both the nations, the two kingdoms of Israel, and most recently, God’s remnant people themselves (Septuagint Isaiah 59:2-10). Then Isaiah repents on behalf of God’s people (59:13). The exact translation, “We have sinned,” occurs only here and once again in 64:5. (The Greeks words for “sin” differ in these two verses.)

The Lord in chapter 59:15 responds to Isaiah’s heart of repentance by searching for someone to restore judgment (a strong and accurate sense of right and wrong in every dealing, followed by doing what is right.) The Lord finds no one (verse 16). So, he decides to “do it himself.”

16 And he looked, and there was no man, and he observed, and there was none to help: so he defended them with his arm, and established them with his mercy. 17 And he put on righteousness as a breast-plate, and placed the helmet of salvation on his head; and he clothed himself with the garment of vengeance, and with his cloak, 18 as one about to render a recompence, even reproach to his adversaries. 19 So shall they of the west fear the name of the Lord, and they that come from the rising of the sun his glorious name: for the wrath of the Lord shall come as a mighty river, it shall come with fury. (Septuagint Isaiah 59:16-19)

God Loves Gentiles

In this portion of Isaiah (Volume 2), God does not “hate” Gentiles. Gentiles, per se, are not the enemy God deals with. As in Ephesians 6:11-18, the enemy is spiritual. God welcomes repentant Gentiles into his Israelite family. It is, I believe, this basic misunderstanding of God’s intention for his people, as concerns the inclusion of Gentiles, that leads so many to think that the above passage deals with the Lord’s coming a second time to overpower them for the sake of Israel.

No, the enemy, remember, is sin. As developed so carefully and extensively in previous posts, God’s intention is to fill out the numbers of Israel’s believing “remnant” by summoning multitudes of like-minded believers from the “isles,” or the Gentile nations (1). The enemy is sin, nourished by Satan’s wicked activities. Sin is spiritual. It is not a concrete-physical item that can be touched.

It will profit us at this point to look back on what Isaiah writes elsewhere concerning inclusion of Gentile believers.

Septuagint Isaiah 51:4 Hear me, hear me, my people; and you kings, listen to me: for a law shall proceed from me, and my judgment shall be for a light of the nations. 5 My righteousness speedily draws near, and my salvation shall go forth as light, and on my arm shall the Gentiles trust: the isles shall wait for me, and on my arm shall they trust. 6 Lift up your eyes to the sky, and look on the earth beneath: for the sky was darkened like smoke, and the earth shall wax old like a garment, and the inhabitants shall die in like manner: but my righteousness shall not fail. 

Septuagint Isaiah 54:1 Rejoice, you barren that bear not; break forth and cry, you that do not travail: for more are the children of the desolate than of her that has a husband: for the Lord has said, 2 Enlarge the place of your tent, and of your curtains: fix the pins, spare not, lengthen your cords, and strengthen your pins; 3 spread forth your tent yet to the right and the left: for your seed shall inherit the Gentiles, and you shall make the desolate cities to be inhabited. 

Victory Over Sin

Isaiah 53 develops in great detail how God’s Servant conquers sin. This is not a military battle. It is an infinitely mysterious sacrificial death of God himself that brings victory. One of the magnanimous consequences of God’s victory in his Servant is God’s new covenant with his people (2 Corinthians 3:6; 3:16-18; Hebrews 7:22; 8:6), The elements of the covenant are “My Spirit” and “the words which I have put in your mouth,” “for ever” (Septuagint Isaiah 59:21).

The Very Next Thing

The very next thing to happen in Isaiah is this wonderful victory celebration over God’s splendidly glorious achievement through his Servant on behalf of his repentant, believing people (chapter 60). Why would God immediately jump from his once-in-all-of-creation achievement (Septuagint Isaiah 59:21) through his Servant to a “second coming,” as though his first were insufficient for Israel? Readers of Isaiah, and most especially, those who lived in his own day, have barely begun to grasp the significance of the incarnation, let alone immediately to jump to something which some 2,500 years later still has not occurred. It is this fixation on the physical, concrete military victory for Israel which obscures the brilliance of the spiritual.

2 Corinthians 3:10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. 11 For if what was being brought to an end came with glory, much more will what is permanent have glory. 12 Since we have such a hope, we are very bold, 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. 14 But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. 15 Yes, to this day whenever Moses is read a veil lies over their hearts. 16 But when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (ESV)

A Personal Statement of Belief

Yes, I believe that Israel is very special. I agree with the Apostle Paul when he writes:

Romans 9:4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. 

I also believe strongly that God’s Servant/Christ is coming again.

Revelation 22:11 Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.” 12 “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done… 17 The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price… 20 He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!

What I do not believe is that Isaiah writes about a “second coming” here in Isaiah 60. Here, he celebrates the first coming.

Words that Celebrate Victory Already Achieved

God’s victory is not yet complete. There is eternity yet to come. This is the “already not yet” so popular in Christian writing today. But the major portion, the most difficult part, has already been achieved.

John 19:30 … “It is finished” … 

Let us give God our “selah” and pause to celebrate with him and Isaiah in chapter 60.

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1 See, for example, Devotional 2.54. See also Devotional 2.35.

…to be continued 

By Christina M Wilson on May 30, 2022

Septuagint Isaiah 60:1–Discipline and Glory Combine

Isaiah the prophet writes:

Shine, shine, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you. (Septuagint Isaiah 60:1 NETS)

(φωτίζου φωτίζου Ιερουσαλημ [fo-TEE-zoo fo-TEE-zoo Ee-er-oo-sa-leem]) 

Readers often consider this important question: when do the events in Isaiah’s prophesy occur?

Isaiah’s Context

Isaiah’s poetic command, “Shine, shine, O Jerusalem” is fourth in a series that stretches all the way back to Septuagint Isaiah 51:9.

Awake, awake, O Jerusalem, and put on the strength of your arm; awake as in the early time, as the ancient generation. (Septuagint Isaiah 51:9 ) 

Awake, awake, stand up, O Jerusalem, that have drunk at the hand of the Lord the cup of his fury: for you have drunk out and drained the cup of calamity, the cup of wrath… (Septuagint Isaiah 51:17)

Awake, awake, Sion; put on your strength, O Sion; and o you put on your glory, Jerusalem the holy city… (Septuagint Isaiah 52:1)

Shine, shine, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you. (Septuagint Isaiah 60:1 NETS)

Isaiah’s purpose throughout all these chapters is to comfort his people, whom he calls Sion and Jerusalem, with the sure knowledge that he will soon send his very own Servant to “do it for them.” Their own failed labors will soon cease, as they focus their eyes upon the Servant (see Septuagint Isaiah 52:13-53:12). He will obey their God in ways they never could. This is good news for a weary people. This is why the fourth direct command of Isaiah to Jerusalem is a peal and shout of gladness–Shine! Shine! for your light has come.

The New Testament picks up on Isaiah’s them of light.

John 1:4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. 

1 John 1:3 that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. 4 And we are writing these things so that our joy may be complete. 5 This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. 6 If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. (ESV)

Discipline and Glory Combine

New Testament writers apply Septuagint Isaiah 60:1 to the incarnation of God’s Servant Jesus Christ. In the life of God’s Servant, we see discipline and glory combined. To emphasize the one and ignore the other is to misread Scripture (1). God’s harshest discipline is at one and the same time his greatest glory. This refers, of course, to the unfathomable “tough love” God displays when he pours his wrath upon the Son of his love (Colossians 1:13) (2), nailed upon the cross. We will consider several Scriptural supports for these statements one at a time.

I. Handel’s Messiah: Discipline and Glory Combine

Handel finished his symphony in 1741. Its music and lyrics ring down through the centuries. Thousands of Christians listen to these lyrics every year. The church as a whole receives and approves Handel’s gospel message. Handel’s lyrics, as reproduced below, clearly proclaim the gospel of Israel’s Servant/Messiah in his incarnation. Notice how Handel combines verses from Isaiah and Malachi. While Malachi focuses on the discipline of the Servant’s appearing, Isaiah focuses on the glory (1).

Notice in Handel’s lyrics that “The Lord, whom ye seek, shall suddenly come to His temple.” God’s Servant/Messiah, Jesus Christ, came to his temple multiple times during the ministry which the four gospel accounts record. He went there to teach (Mark 12:35; John 8:20; 18:20), to heal (Matthew 21:14), to cleanse (John 2:14-17) and to prophesy (Mark 13:1-2). But by far, the “com[ing] to His temple” which attracted the greatest attention was his grand entrance on what we call Palm Sunday, barely a week before his crucifixion (Matthew 21:5-15).

Next, the “messenger of the covenant” refers to the Servant, not John the Baptist. John the Baptist in Malachi 3:1 is the messenger who surveys the way before the Lord.  But right after that, “the Lord, whom you seek, shall suddenly come…even the angel [messenger in Greek] of the covenant.”

1  Behold, I send forth my messenger, and he shall survey the way before me: and the Lord, whom you seek, shall suddenly come into his temple, even the angel of the covenant, whom you take pleasure in: behold, he is coming, says the Lord Almighty. (Malachi 3:1)

What covenant is this? This is the covenant which Isaiah presents in Isaiah 59:1, immediately before he commands Jerusalem to “Shine! Shine! for your light is come!” (See Isaiah Devotional Journal 2.77.) It is the New Covenant, the subject of the New Testament in Scripture.

But also notice that this divine messenger of the covenant “shall purify the sons of Levi.” The lyrics do not say, “shall purify the sons of the nations” (3). This Jesus did repeatedly as he answered the challenges to him by the religious ruling elite. He, in turn, challenged and corrected them (Matthew 9:3-7; 12:38-39; 15:1-9; 16:21; Matthew 22:2-34; et al.)

Every Scripture that Handel joins together in such a coherent and flowing whole applies to God’s Servant/Messiah/Christ in his incarnation, the incarnation that the four gospels of the New Testament describe. Here are the lyrics Handel writes.

Handel’s Messiah Lyrics

Tenor Recitative—Isaiah 40:1-3 Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. The voice of him that crieth in the wilderness; Prepare ye the way of the Lord; make straight in the desert a highway for our God.

Tenor Air—Isaiah 40:4 Ev’ry valley shall be exalted, and ev’ry mountain and hill made low; the crooked straight and the rough places plain.

Chorus—Isaiah 40:5 And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.

Bass Recitative—Haggai 2:6-7; Malachi 3:1 Thus saith the Lord, the Lord of hosts: Yet once, a little while and I will shake the heavens and the earth, the sea and the dry land. And I will shake all nations; and the desire of all nations shall come.

The Lord, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in: Behold, He shall come, saith the Lord of Hosts.

Alto Air—Malachi 3:2 But who may abide the day of His coming, and who shall stand when He appeareth? For He is like a refiner’s fire.

Chorus—Malachi 3:3 And He shall purify the sons of Levi, that they may offer unto the Lord an offering in righteousness.

Alto Recitative—Isaiah 7:14; Matthew 1:23 Behold, a virgin shall conceive and bear a Son, and shall call his name Emmanuel, God with us.

Alto Air and Chorus—Isaiah 40:9; Isaiah 60:1 O thou that tellest good tidings to Zion, get thee up into the high mountain. O thou that tellest good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!

Isaiah 60:1 Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.

(Lyrics)

II. The Apostle Paul

The apostle Paul writes a composite quotation from Isaiah in a context suitable to Malachi. The quotation follows.

“Awake, O sleeper, and arise from the dead, and Christ will shine on you.” (Ephesians 5:14 ESV)

The context of Paul’s quotation from Isaiah, situated in the center of Ephesians 5, is a context of discipline. The discipline extends from verse 3 through verse 18. Here Paul explains how believers in Christ should and should not behave. The thrust of Paul’s argument is that Christ is light and believers therefore should not commit the actions of darkness, but the actions of light.

III. The Gospel of Luke

The gospel of Luke gives a full interpretation of Septuagint Isaiah 60:1. Zechariah, who is prophet, priest, and father, speaks these words at the circumcision of his son, John the Baptist.

Luke 1:76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people in the forgiveness of their sins, 78 because of the tender mercy of our God, whereby the sunrise shall visit us from on high 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” (ESV)

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1 “God’s glory, rather than His discipline, will rise as the sun upon her. Like a city gleaming in the light of the risen sun, Israel will shine with a glory that is not her own” (Isaiah 60 – Dr. Constable’s Expository Notes – Bible Commentaries – StudyLight.org). Dr Constable places the timeframe of this chapter far into the as yet unfulfilled future. The notes of at least one popular study Bible do the same. But neither the text of Isaiah himself nor the witness of New Testament writers provide warrant for this claim. In simple language, Isaiah 60:1 is not “millennial.” Rather, in line with all of Isaiah to this point, this verse rejoices in the astounding, amazing, spectacular, and mysterious incarnation of God himself.

2 “τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ” (The Greek New Testament: SBL Edition, copyright © 2010 Society of Biblical Literature and Logos Bible Software).

3 To my knowledge, the “millennial” portrait doesn’t include the Servant’s purifying the “sons of Levi.”

…chapter 60 to be continued

By Christina M Wilson on 2022-05-28

Septuagint Isaiah 59
The Covenant

“Covenant” is a huge word in Christian history. Enormous doctrines have grown out of it. And here Isaiah slips in the new covenant quietly, within a single verse.

And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (Septuagint Isaiah 59:21) 

With Whom Is the Covenant?

The text states that God makes a covenant with “them.” Clearly, “them” is plural and refers to his people. These are the people on behalf of whom Isaiah repents (Septuagint Isaiah 59:11-15). Isaiah elsewhere calls these people “the remnant” (Septuagint Isaiah 4:2-3, for example).  They are also the “barren” woman of Isaiah 54:1 (1).

God does not address the people in the first phrase of 59:21. Rather, he speaks about them. The word “them” is plural. If God addresses “them” directly, wouldn’t the text read, “And this shall be my covenant with you (plural)”? God in the first phrase makes his covenant with “them,” his repentant people. Yet he speaks to someone else. This other person to whom God speaks about “them” he addresses as “you.”

Who Is You?

The second portion of God’s statement includes “you” and “your.” The word “you” (“My Spirit which is upon you”) is singular. The same sentence uses the word “your” three times. All these uses are singular. Therefore, God addresses directly someone he calls “you” about someone he calls “them.” Who is this person whom God addresses as “you”?

Only two main possibilities exist for who “you” might be.

1. “You” might be God’s special Servant.
2. “You” might be “them” of the first phrase. If this were the case, then God would change from speaking to someone about “them” and turning, speak directly to them.

Grammatically, “you” might refer either to God’s special Servant or to God’s people as a whole. In Isaiah’s overall context, and in the context of the totality of Scripture, it seems highly likely that “you” refers to God’s Servant. The Servant in Isaiah exists on a par with God. More specifically, verse 17 (just previous to verse 21) refers to God’s Servant. God himself rescues his people when he takes on the form of his Servant (Septuagint Isaiah 59:17; Philippians 2:5-7).

“MY SPIRIT WHICH IS UPON YOU”

The most obvious reason why “you” cannot refer to God’s people is that up to this point God’s Spirit is not upon them. Verses 2 through 16 of this chapter amply demonstrate this truth. Verse 13 below provides just one example from the whole.

59:13 We have sinned, and dealt falsely, and revolted from our God: we have spoken unrighteous words, and have been disobedient; we have conceived and uttered from our heart unrighteous words. (LXE)

Contrary to the above statement of fact, 59:21 states, “My Spirit which is upon you and the words which I have put in your mouth” (LXE). The Spirit of God and the words of God are already upon the person and in the mouth of the person God addresses as “you.” This person cannot be the people. But the Servant in Isaiah speaks with God in the timeless past, because he is divine.

And he said to me, It is a great thing for you to be called my servant, to establish the tribes of Jacob, and to recover the dispersion of Israel: behold, I have given you for the covenant of a race, for a light of the Gentiles, that you should be for salvation to the end of the earth. (From the “Second Servant Song”, Septuagint Isaiah 49:6)

The words God speaks to his Servant in Septuagint Isaiah 59:21 find their ultimate fulfillment when the Servant begins his public ministry during the time of his incarnation.

The Spirit

John 1:32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him.” (cf. Luke 3:21)

Luke 4:1 And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness.

The Words of God

John 14:10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.

John 17:8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

The Covenant

God’s people are those who repent and believe according to his will. As the discussion concerning the barren woman (1) amply demonstrates, the seed of the believing remnant includes Gentiles.

The nature of the covenant God presents in Isaiah is spiritual. It is not based upon ethnicity but upon belief in God and in the redemptive work of his Servant. The guarantee of the covenant is God’s word and the trustworthiness of the Savior to completely carry out the mission of God with total reverence and submissive obedience.

The Servant/Christ amply fulfills his covenantal role when he lives, dies, lives again, and ascends into heaven.

John 17:4 I glorified you on earth, having accomplished the work that you gave me to do… 6 “I have manifested your name to the people whom you gave me out of the world… 7 Now they know that everything that you have given me is from you. 8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. (ESV)

Through his death on the cross, he became the mediator of the covenant God speaks of in Septuagint Isaiah 59:21.

Matthew 26:27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (ESV)

Luke 22:20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (ESV)

 1 Timothy 2:5 For there is one God, and there is one mediator between God and men, the man Christ Jesus,

Hebrews 9:15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant… 12:24 and to Jesus, the mediator of a new covenant… (ESV)

“Your Seed” 

Just as Adam was created first among all human beings, Christ the God-man is firstborn among many brethren (Isaiah 8:18; Hebrews 2:11-13; Romans 8:29; Colossians 1:18). The Servant/Christ is now the head of the believing remnant of God’s special people and the Gentiles who join with them. All believers are the seed of the Servant/Christ.

1 Corinthians 15:45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. 50 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. (ESV)

When Is the Covenant

And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (Septuagint Isaiah 59:21) 

The covenant begins as soon as God speaks it, “… for the Lord has spoken it, henceforth and for ever.” The Servant exists in the timeless realm with God. In him, the terms of the covenant specify “now and forever.” It appears to be a genuine wedding vow without the caveat, “until death do us part.” There will be no death for those who partake of God’s covenant.

Some who write about Isaiah specify an ethnic element to the covenant. They say that fulfillment of the covenant awaits a future mass conversion of ethnic Israel. But 2,000 years of Spirit-filled Christianity that hugs the word of God and dies for it speaks against an interpretation which appeals to the flesh only. For clearly, the very terms of the covenant are spiritual.

Elements of the Covenant

The two elements of the promise God makes to all the seed (both Jew and Gentile) of the believing remnant of God’s people Israel are God’s Spirit and God’s word. The covenant states that these two will abide among believers from now and forever. The New Testament bears witness to the fulfillment of these promises.

First, on the day of Pentecost, the Spirit came as a rushing wind and abides still. The Spirit’s presence indwells every believer (John 3:5-8; 4:19-26; Romans 8:8-11) both Jew and Gentile alike. Second, Christians around the world (many of whom are of ethnic Jewish descent) seek out and wrestle daily to understand God’s word for them. Paul emphasizes the spiritual nature of the understanding of God’s word.

1 Corinthians 2:12 Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. 14 The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. 15 The spiritual person judges all things, but is himself to be judged by no one. 16 “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ. (ESV)

Finally, this prophecy of the “new” covenant in Septuagint Isaiah 59:21 interlocks well with Jeremiah’s prophecy.

 Jeremiah 31:31 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. 33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” (ESV) (Cf. 1 John 2:27)

A Small Peek Ahead

Taking a small glance forward into the next chapter, readers may perceive that nothing there contradicts what Isaiah has said to this point.

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1 For the “barren” woman see Devotional Journal 2.54 through Devotional Journal 2.68. The latter post summarizes the entire series.

By Christina M Wilson.

Septuagint Isaiah 59
The Spirit and the Covenant

And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (Septuagint Isaiah 59:21)

The New Testament does not speak much of God’s land promises to Abraham and Jacob. However, the Servant/Deliverer/Messiah extends the land promise to include the entire “earth” (Matthew 5:3 and 5). The Apostle Paul associates the “blessing of Abraham” with “Gentiles” who will receive “the promised Spirit through faith” (Galatians 3:14). Septuagint Isaiah 59:19 and 21 provide warrant for both of these.

17 And he put on righteousness as a breast-plate, and placed the helmet of salvation on his head; and he clothed himself with the garment of vengeance, and with his cloak, 18 as one about to render a recompence, even reproach to his adversaries. 19 So shall they of the west fear the name of the Lord, and they that come from the rising of the sun his glorious name: for the wrath of the Lord shall come as a mighty river, it shall come with fury. 20 And the deliverer shall come for Sion’s sake, and shall turn away ungodliness from Jacob. 21 And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (LXE)

ELEMENTS WITHIN ISAIAH’S STATEMENT

Readers will find seven elements in the verses quoted above.

1) First, there is the Lord (verse 21).
2) Next, there is the deliverer/Servant (verse 17-18, 20, and 21–“you”).
3) There are Gentile believers (verse 19).
4) The word “Sion” indicates ethnic believers of Israeli descent.
5) Fifth, there is the Lord’s Spirit (verses 19 and 21).
6) Sixth, the Lord announces his covenant (verse 21).
7) Finally, the Lord places his “words” in the mouth of the Deliverer and the mouth of his seed, for ever (verse 21).

Readers will without too much difficulty find the Deliverer in the above set of verses. “He” is the Servant (verses 17 and 18), according to Isaiah’s entire context, both near and far (1). Following these verses, verse 20 explicitly names “the deliverer.” Further, in verse 21, the grammar and overall sense and context of Isaiah allow the “you” (singular) and “your” to refer to the Deliverer. Verse 20 names “Sion” and “Jacob.” With verses 19 and 20 combined, the words “them” and “your seed” in verse 21 would include both Sion and Gentiles.

Context of Mercy

The Septuagint emphasizes that the context of chapter 59 is God’s “mercy.” Verses 2 and 16 in the Septuagint both contain the word “mercy.”

Septuagint Isaiah 59:2 Nay, your iniquities separate between you and God, and because of your sins has he turned away his face from you, so as not to have mercy upon you.

Septuagint Isaiah 59:16 And he looked, and there was no man, and he observed, and there was none to help: so he defended them with his arm, and established them with his mercy.

God’s ultimate actions in chapter 59 proceed from his “mercy”. Summarizing the chapter, because of Israel’s sin God had turned his face away. The prophet Isaiah on behalf of the people repents in verses 12-15. Following this, God apparently turns his face toward them again. The text reads that he “saw” (verse 15) and he “looked” and “observed” (verse 16). Then, contrary to verse 2 (where God has no mercy), in verse 16, God uses his mercy to establish his people.

In the Septuagint, God’s motive for making a covenant with his people (verse 21) is his mercy. The Masoretic, on the other hand, appears neither to contain nor emphasize this point.

Isaiah 59:2 ESV but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.

Isaiah 59:16 ESV He saw that there was no man, and wondered that there was no one to intercede; then his own arm brought him salvation, and his righteousness upheld him.

God’s Mercy Drives the Action

Within the context of Isaiah 59, Gentiles are not the reason that the people of Israel suffer. Verse 2 states that it is their own iniquity that separates them from God. Who is the father of iniquity? Is it not the Lord’s great enemy Satan? Wouldn’t Satan then be an “adversary” of the Lord? For the most part, Volume 2 of Isaiah from chapter 40 to this point concerns itself with God’s relationship with his people, rather than his dealings with Israel’s enemies. Volume 1 deals with Israel’s enemies. Volume 2 deals with Israel’s own sins and poor relationship with their God.

After Isaiah’s confession in verses 12-15, God concludes that his people cannot save themselves. It is just not in them. “There was no man” and “no one to intercede” (verse 16). God saves Israel himself by sending the Deliverer (verses 16 and 20). Readers need always to remind themselves that when the Deliverer comes, he dies as a sacrificial Lamb for Israel’s sin (Isaiah 53). Likewise, God’s Servant/Messiah, as revealed in the four Gospel accounts, does not avenge himself on Israel’s political adversaries. Far from it, he includes the Roman centurion in his ministry of healing (Matthew 8:5-13). Nor does God avenge himself historically against Israel’s political foes. Rather, he allows Rome to sack Jerusalem and the Temple in 70 C.E.

But does this mean that Isaiah’s prophecy “stands still” and remains unfulfilled? Far from it. There are adversaries whom the Servant conquers by means of his sacrificial death. And, the events prophesied in verse 21 began with the Servant’s incarnation and continue to this day.

17 And he put on righteousness as a breast-plate, and placed the helmet of salvation on his head; and he clothed himself with the garment of vengeance, and with his cloak, 18 as one about to render a recompence, even reproach to his adversaries… 21 And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (LXE)

A Millennial Kingdom?

But perhaps these verses refer to a millennial kingdom? No. The content of verse 21 speaks emphatically of the Servant’s incarnation. The Deliverer establishes a covenant.

And this shall be my covenant with them, said the Lord; My Spirit which is upon you, and the words which I have put in your mouth, shall never fail from your mouth, nor from the mouth of your seed, for the Lord has spoken it, henceforth and for ever. (Septuagint Isaiah 59:21)

“This cup that is poured out for you is the new covenant in my blood.” (Luke 22:20 ESV)

And the Deliverer sends God’s Spirit.

And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:4-5 ESV)

When the day of Pentecost arrived, they were all together in one place. 2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. (Acts 2:1-4 ESV)

Therefore, even though verses 16-19 speak of wrath, adversaries, vengeance, recompence, and reproach, I propose that these words refer to the coming of the Holy Spirit, rather than to actions against Gentiles.

Fear

The Septuagint uses the word “fear” in verse 19. But, Gentiles shall “fear” the “name of the Lord” and “his glorious name.”

19 So shall they of the west fear the name of the Lord, and they that come from the rising of the sun his glorious name: for the wrath of the Lord shall come as a mighty river, it shall come with fury. 20 And the deliverer shall come for Sion’s sake, and shall turn away ungodliness from Jacob. (LXE) 

In many portions of Old Testament Scripture, “fear” is a positive emotion of reverence, awe, respect, and worshipful obedience to the Lord. (As one example only, see Psalm 111:10). Other examples follow.

Sanctify you the Lord himself; and he shall be your fear. (Septuagint Isaiah 8:13)

1  And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from his root: 2 and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him; 3 the spirit of the fear of God. He shall not judge according to appearance, nor reprove according to report: 4 but he shall judge the cause of the lowly, and shall reprove the lowly of the earth: and he shall strike the earth with the word of his mouth, and with the breath of his lips shall he destroy the ungodly one. 5 And he shall have his loins girded with righteousness, and his sides clothed with truth. (Septuagint Isaiah 11:1-5)

The verses above demonstrate that when Septuagint Isaiah 59:19 speaks of those from the west and east fearing the glorious name of the Lord, the meaning can quite easily indicate the reverence and humility of salvation.

And, there are places in Scripture that speak of God’s Holy Spirit in connection with wrath and water. We will look at some of these below.

The Spirit

Clearly, verse 21 names the Lord’s Spirit with the phrase, “My Spirit.” Additionally, I propose that within the context of the Deliverer, when verse 19 speaks of “the wrath of the Lord” coming as “a mighty river” with “fury,” the Greek words indicate the Holy Spirit. Before examining the Greek of the Septuagint, consider the Masoretic of verse 19.

So they shall fear the name of the LORD from the west, and his glory from the rising of the sun; for he will come like a rushing stream, which the wind of the LORD drives. (Isaiah 59:19 ESV)

… For he comes like a rushing stream driven on by wind sent from the LORD. (Isaiah 59:19 NET)

Readers may recall that the Spirit fell upon those disciples gathered together on the day of Pentecost. Scripture reports that, “There came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting” (Acts 2:2).

And what was the first result of the Spirit’s coming on the day of Pentecost? In brief, the disciples who received the Spirit in the form of tongues of fire spoke openly in other languages. Many people had gathered in Jerusalem in celebration. These heard the disciples praising God in their own languages.

5 Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. 6 And at this sound the multitude came together… each one was hearing them speak in his own language… 8 And how is it that we hear, each of us in his own native language? 9 Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, 11 both Jews and proselytes, Cretans and Arabians– we hear them telling in our own tongues the mighty works of God.” (Acts 2:5-11 ESV)

Then Peter began preaching.

“‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, (Acts 2:17 ESV)

Many Gentiles from many nations received salvation.

So those who received his word were baptized, and there were added that day about three thousand souls. (Acts 2:41 ESV)

In other words, the coming of the Holy Spirit ushered in the missionary age. And the New Testament is clear throughout its pages that Gentiles also receive God’s Spirit. It seems unlikely that Isaiah would prophesy against Gentiles as adversaries in verses 17-19, and then suddenly include them in covenant blessings in verse 21.

What About the Wrath?

Septuagint Isaiah 59:19 So shall they of the west fear the name of the Lord, and they that come from the rising of the sun his glorious name: for the wrath of the Lord shall come as a mighty river, it shall come with fury.

Malachi foretold the cleansing nature of the Servant’s ministry (Malachi 3: 1-5). The Lord’s Servant Jesus fulfilled all of Malachi’s descriptions as he tore into the sins of the Pharisees, lawyers, scribes, and religious leaders of the land. He cleansed his Father’s house of prayer by overturning the tables of the deceitful money changers.

John the Baptist foretold that Jesus (God’s Servant) would baptize with the Holy Spirit (John 1:33). In describing the work of the Holy Spirit, the Servant himself speaks of its judgmental nature.

John 16:7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged. (ESV)

The “ruler of this world” (John 16:11) indicates Satan (see also John 12:31 and John 14:30). The coming of the Deliverer destroys the power of Satan.

Luke 10:17 The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 And he said to them, “I saw Satan fall like lightning from heaven. 19 Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. 20 Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.” (ESV)

GOD’S WRATH POURED UPON HIS SERVANT

But with the coming of the Lord, God pours out his greatest wrath upon the Servant himself.

“… his souls was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over.” (Isaiah 53:12 NETS)

Christ redeemed us from the curse of the law by becoming a curse for us– for it is written, “Cursed is everyone who is hanged on a tree”– (Galatians 3:13 ESV)

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21 ESV)

Your wrath lies heavy upon me, and you overwhelm me with all your waves. Selah (Psalm 88:7 ESV)

As a result of God’s wrath poured upon his Servant, God invites everyone from the west to the east to “fear” (honor, respect, and reverentially obey) “the name of the Lord… his glorious name” (Septuagint Isaiah 59:19).

The Spirit, Water, and Wind

Scripture often associates the Holy Spirit with water. Earlier in Isaiah, the prophet uses poetic symbolism to describe the rebirth and renewal of the Spirit.

17 And the poor and the needy shall exult; for when they shall seek water, and there shall be none, and their tongue is parched with thirst, I the Lord God, I the God of Israel will hear, and will not forsake them: 18 but I will open rivers on the mountains, and fountains in the midst of plains: I will make the desert pools of water, and a thirsty land watercourses. 19 I will plant in the dry land the cedar and box, the myrtle and cypress, and white poplar: 20 that they may see, and know, and perceive, and understand together, that the hand of the Lord has wrought these works, and the Holy One of Israel has displayed them. (Septuagint Isaiah 41:17-20)

Perhaps Isaiah 41 seems a bit too early in the book to forsake an entirely literal interpretation? Well, in chapter 59 the text openly uses explicit simile to describe the coming of the Lord. Notice the similarity between the images of Isaiah 41:17-20 above and 59:19 below. I’ve quoted this verse  from both the Masoretic and the Septuagint.

Isaiah 59:19 So they shall fear the name of the LORD from the west, and his glory from the rising of the sun; for he will come like a rushing stream, which the wind of the LORD drives. (ESV)

So shall they of the west fear the name of the Lord, and they that come from the rising of the sun his glorious name: for the wrath of the Lord shall come as a mighty river, it shall come with fury. (LXE) 

New Testament Scripture often associates the Holy Spirit and water. Examples can be found in John 3:5; 4:5-14; Titus 3:4-7.

Wind is another motif the New Testament associates with God’s Spirit. See John 3:8 and Acts 2:2-4.

The Lord’s Covenant

…to be continued

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1 See, for example, Isaiah’s four “Servant Song” passages in Septuagint Isaiah 42:1-7; 49:1-6, 50:4-9; and 52:13-53:12.