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Big Picture and Details: Isaiah Journal 2.13

October 22, 2021 5:45 pm / Leave a comment

By Christina M Wilson. Originally posted at https://justonesmallvoice.com/big-picture-and-details-isaiah-devotional-2-13/.

The Big Picture and Some Details

The Big Picture: Chapters 40-42

MESSIAH

The overarching theme of the second volume of Isaiah (chapters 40-66) is the advent of Messiah. Isaiah 40:1-11 announces and describes his coming. Chapter 41 repeats and establishes this theme. It announces Messiah’s righteousness and peace to his believing remnant (Isaiah 41:8-20). Then God in Isaiah 42:1-9 speaks of Messiah his Servant. He even addresses him directly in verses 6-7. Isaiah 42:1-16 very much resembles Isaiah 40:1-11. In both passages, descriptions of a changing landscape announce the social upheavals with respect to God’s spiritual comfort that Messiah will bring. Comparing these passages with Gospel descriptions proves their fulfillment in Christ. That is, Christ lifts the poor and needy in his speech and ministry. He also brings down the unbelieving religious elite by speaking against them.

IDOLS

Interwoven with the theme of Messiah as God’s true representative is the counter theme of the falsity of idols. The conflict between God’s truth and lifeless idols forms the backdrop to the whole. For example, Isaiah defends God against idols in Isaiah 40:12-26. Chapter 41:1-7 and 21-29 also concerns God’s rejection of idols and those who worship them. These idol-worshipers appear to be among the Gentile nations. However, Chapter 42, verses 8, 17, and 18-25 are also against idols. But this time, those who trust in them belong to the nation of Israel, God’s “servant,” plural (Isaiah 42: 8, 17, 18-25).

GENTILES AND ISRAELITES TOGETHER

God welcomes Gentiles to believe and receive his good news in Isaiah 42:10-12. These verses flow right into verses 13-14. Verses 13-14 describe God in metaphors. One is of a strong soldier marching out to battle. The second describes God as a woman laboring intensely to give birth. These metaphors describe God overpowering his spiritual enemies through the advent of Messiah. Isaiah 42:15-16 again picks up the theme of changes to the landscape (see Isaiah 40:3-11). These changes indicate the spiritual reality of God’s care for the blind, verse 16. Gentiles are embedded without transition in this entire section, Isaiah 42:10-16. And, God of course includes his own believing people, verse 16.

SUMMARY

Believers Versus Non-believers

In summary, Isaiah in these chapters distinguishes between those who believe and those who do not believe. Both of these groups include Israelites and Gentiles. Chapters 40-42 reveal that God’s real enemies are those who refuse him, preferring rather to call upon their idols. Both the Gentile nations (Isaiah 41:21-29) and Israel (Isaiah 42:18-25) harbor those who shape and trust in their powerless idols. God rebukes and rejects both of these groups.

Comfort and Peace for Believing Israel and Gentile Nations Alike

When God speaks “comfort” for his people, he does not include those whose stance is arrogant hardness of heart and idol worship. God favors the poor and needy among his own people. These are those whom he blesses. (See Isaiah 41:8-20). Likewise, God also welcomes those of the Gentile coastlands (isles) who joyfully receive the good news of Messiah. (See Isaiah 42:1-13.)

In a Nutshell

In a nutshell then, the dividing line is between believers and non-believers, between God-followers and idol worshipers. There is no line between Gentiles and the sons of Jacob. God rejects the idol worshipers among his “own” people and from among the Gentiles. Conversely, God gives his singular Servant Messiah to believers from among his own people and to believers among the Gentiles. Thus speaks Isaiah, God’s prophet.

Details: Three Metaphors in Isaiah 42:10-16

I. METAPHOR ONE-GOD AS WARRIOR

13 The Lord God of hosts shall go forth, and crush the war: he shall stir up jealousy, and shall shout mightily against his enemies. (Isaiah 42:13 LXE)

  1. The Verse in Context

This verse appears almost out of place. If it were to be interpreted concrete-literally, it would be out of place. Isaiah 42:1-12 continuously and solidly presents Messiah joyfully and with song. Messiah is gentle and quiet. He is compassionate and just. His presence makes people glad. It seems odd, then, to abruptly find God going forth as a warrior to fight against his enemies. This segment presents no enemies, not until verse 22.

2. Great Spiritual Sense

Spiritually, however, in light of Messiah, the verse (Isaiah 42:13) makes a great deal of sense. Who are God’s enemies but the powers of darkness that wage war against God through idols that appeal to men? God’s great enemy is Satan. At what point in human history did God defeat Satan? There is only one answer: at the Cross. Christians know that the cross is the place of God’s victory over all his enemies, including death. Psalm 18 portrays God’s rescuing his Son from death after he died on the cross (see Psalm 18 at JustOneSmallVoice).

II. METAPHOR TWO-GOD AS A WOMAN IN HARD LABOR

14 For a long time I have held my peace; I have kept still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant. (Isaiah 42:14, ESV)(1)

  1. The Verse in Context

Here again, unless the reader understands Isaiah’s metaphor, this verse may appear shocking. First, is Isaiah still using the God-as-mighty-warrior metaphor? No, I don’t believe so, contra the subject note of one study Bible. How many writers seeking to glorify a mighty warrior would compare him to a woman in labor? No…

2. Its Meaning

God does, however, acknowledge and honor women in this verse. What unites this verse with the prior verse is the theme of strong, focused effort. Giving birth is sometimes similar to a battle. But why use two so very different metaphors, if the underlying meaning is the same? The reason is that they are not the same. A warrior destroys. As verse 13 states, God will “crush…” The outcome for a woman in labor, however, is new life, a new creation. The woman brings forth something entirely new, something that was not there before.

Not just this verse, but the entire context speaks of newness.

  • new things Isaiah 42:9; 43:19; 48:6
  • new hymn Isaiah 42:10
  • good news Isaiah 52:7
  • new name Isaiah 62:2; 65:15
  • new heaven and a new earth Isaiah 65:17; 66:2

Revelation 12:1-6 uses the metaphor of a woman giving birth to describe the advent of Christ and the birth of his church.

III. METAPHOR THREE-A CHANGED LANDSCAPE

15 I will make desolate mountains and hills, and will dry up all their grass; and I will make the rivers islands, and dry up the pools. 16 And I will bring the blind by a way that they knew not, and I will cause them to tread paths which they have not known: I will turn darkness into light for them, and crooked things into straight. These things will I do, and will not forsake them. (Isaiah 42:15-16)

1. The Verses in Context

As mentioned already, these verses resemble those of Isaiah 40:1-8. All four Gospels refer to the verses in Chapter 40 in connection with John the Baptist. Therefore, the reader knows that the landscape imagery is metaphorical. That is, the mountains, hills, crooked places, and rough places indicate spiritual realities, spiritual obstacles, possibly people and powers who stand opposed to God. Plus, Isaiah 40:6 identifies grass as humanity. The best a human puts forth is no more glorious than a flower of the field, which is here today and gone tomorrow. Finally, Isaiah 40:11 speaks of Messiah as a husbandman, feeding his flock as a shepherd (cf. John 10:11, 13-14).

2. Their Meaning

So, what does it mean in Chapter 42 when God speaks in first person and states, “I will make the rivers into coastlands and dry up marsh-meadow… I will turn darkness into light… and make crooked places straight,”? (SAAS). Is God announcing a concrete-literal landscape renovation complete with lamps and lanterns? I think most would agree that these metaphors are spiritual. The new thing that God announces will be completely different from all that has gone before. We might say in common speech that God is about to turn the world upside-down. And this is exactly what Jesus did.

So the last will be first, and the first last. (Matthew 20:16 ESV)

Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
…
Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.
(Matthew 5:3-6, 10-11 ESV)

The poor man [Lazarus] died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. (Luke 16:22-23 ESV)

Summary

The majority of the world’s people both in biblical times and now are Gentiles. The majority of the world’s people are poor and needy. And, a very small remnant of Israel in both the Old and New Testaments (think weak, overlooked, poor, and powerless)  clung to their loyalty to their one true God. For all these, the gospel of Jesus Christ, Messiah, is very good news indeed.

A Song of the Redeemed: Isaiah 26:1-6

May 5, 2021 11:25 am / Leave a comment

By Christina M Wilson. Simultaneously published at JustOneSmallVoice.com.

Isaiah 26    Septuagint Modernized

Isaiah 26:1 In that day they shall sing this song in the land of Judah; Behold a strong city; and He shall make salvation its wall and bulwark. 2 Open the gates, let the nation enter that keeps righteousness, and keeps truth, 3 supporting truth, and keeping peace; for on You, O Lord, 4 they have trusted with confidence forever, the great, eternal God; 5 who has humbled and brought down them that dwell on high; You shall cast down strong cities, and bring them to the ground. 6 And the feet of the meek and lowly shall trample them. (CAB {1}, LXE)

A Song of the Redeemed

How does the reader know that this passage in Isaiah is a song of the redeemed? Before the details, I present two “housekeeping” points. First, this post for the most part follows the Septuagint translation. Second, I’ll present verse 7  in a following section, rather than this.

I. “A Strong City”–What City?

A. What clues does the text provide concerning the nature of this city?

1. “In that day” (v 1). The song opens with the phrase, “In that day.” What day is this? This is the day Israel had waited for since Moses’s bold announcement that God would send another prophet like Moses.

Deuteronomy 18:15 The LORD your God will raise up for you a prophet like me from among you– from your fellow Israelites; you must listen to him. (NET)

Mark 9:7 And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.” (ESV)

2. “The land of Judah”(v 1).  Israel’s Messiah came from the tribe of Judah.

3. “Salvation its wall and bulwark” (v 1). The reader finds here a poetic image. It seems entirely difficult to picture a concrete wall and outer wall constructed of “salvation.” The Greek text uses the adjective “our,” which Brenton (LXE above) does not include. The Orthodox Study Bible writes, “He [God] will make our salvation its surrounding wall.” The New English Translation of the Septuagint writes, “He will make our salvation its wall and outer wall.” This abstract, metaphoric description implies that only the “saved” will enter the city. Further, all those who live inside the “strong city” will be protected from harm by their “salvation.”

Luke 19:10 For the Son of Man came to seek and to save the lost.” (ESV)

John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (ESV)

4. “Open the gates” (v 2). Salvation and residence in Messiah’s strong city is for everyone. “Open the gates,” beckons and invites. Like the voice of wisdom in Proverbs 1:20-21 and 8:1-3, the call is to “Come!”

5. “Open the gates; let the people enter who keep righteousness and guard the truth” (v 2).

 Matthew 5:6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (ESV)

Ephesians 6:14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, (ESV)

Notice also the unity of the people who inhabit the city in Isaiah 26:2. The song speaks not of a multitude of nations nor of people, but one “laos” (people, nation). This lines up with Paul’s teaching in Ephesians 2 and Jesus’s prayer to his father in John 17.

6. Open the gates to “the ones who have trusted…forever” (v 4). Old Testament Israel always supported a remnant, a small minority who clung to their Lord and obeyed him faithfully throughout the generations. The “strong city” will welcome these, as well as all new believers. The city will endure “forever.”

7. “The great, eternal God” (v 4). Jesus, the Messiah, is he who unites the Old and New Testaments. Throughout Old Testament Scripture, including Isaiah, references abound which use more than one name for God. Verse 4 in the Greek Septuagint (3-4 in Brenton’s translation) uses both the name “Lord” and “God.” “Lord” in Greek in the Old Testament is identical to “Lord” in the New Testament. “Lord” in the New Testament is generally used with reference to Jesus Christ. The Greek word for “God” (theos) in Isaiah 26:4 is identical to the Greek word for “God” in the New Testament.

The old (1952 and 1971) Revised Standard Version matches the old (1917) JPS (Jewish Publication Society) version:

Isaiah 26:4 Trust ye in the LORD for ever, for the LORD is GOD, an everlasting Rock. (JPS, 1917)

These older translations in English speak even more strongly than the Septuagint, concerning the single identity of  the “Lord” and “God” of the Old Testament.

Isaiah 26:3 … for on You, O Lord, 4 they have trusted with confidence forever, the great, eternal God;

8. God, in the “strong city,” has humbled the proud and placed the lowly above them (vv 5-6). Everyone who reads the gospels must recognize that Jesus Messiah directly appealed to the humble. He promised the “world” to them.

Matthew 5:3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. (ESV)

Matthew 5:5 “Blessed are the meek, for they shall inherit the earth. (ESV)

B. Comparison with Other Scriptures
  1. Jesus’s parable of the rich man and Lazarus (Luke 16:19-31). This parable illustrates the principles of Isaiah 26:5-6.
  2. Hebrews 11:10, 16; 12:22; 13:13-14. These references point to a spiritual city of  God, as opposed to a concrete city. The characteristics of the city which the writer to the Hebrews describes correspond to the city in Isaiah.
  3. Galatians 4:25-27. Here again, Paul relies on the spiritual nature of the cities he describes.
  4. Revelation 3:12 speaks of a future (not yet) city. 17:18f speaks of a spiritual, anit-Christian city. Revelation 21:2f (not yet) again speaks of the (currently) spiritual city of Jerusalem, which will come down from heaven in the new creation.
  5. In John 4:21-23, in the context of “salvation,”  Jesus speaks to the woman at the well about the spiritual nature of the worship of the “true worshipers” whom the Father seeks. That time (“in that day”), he tells her, “is coming, and is now here.” It is as though Jesus said to her, Not yet (is coming) and Already (now here.)

II. Conclusions

  1. The “strong city” of Isaiah 26:1 is the Kingdom of the Lord Christ (Messiah).
  2. This city displays strong Already/Not Yet characteristics.
  3. The New Testament writers “spiritualized” this city (a good thing, not a bad thing).
  4. The exhortations and encouragements of the New Testament indicate that Christians now (see the verses in Hebrews) are already citizens of this city. Testimony from Christians around the world confirms the biblical view.
  5. The book of Revelation indicates that the complete fulfillment of the song of the redeemed in Isaiah 26 is not yet. 
  6. The characteristics of Isaiah’s city are the characteristics of the Kingdom of Christ. Those who enter the opened gates enjoy the following blessings.
    • righteousness
    • truth
    • faithfulness
    • salvation
    • strength
    • eternity
    • humility
    • peace
  7. Scripture is a unified whole. Jesus Christ fulfills the invitation Isaiah extended for all peoples of all nations to join the song of the redeemed.

__________

1 The Complete Apostles’ Bible. Translated by Sir Lancelot C.L. Brenton. Revised and Edited by Paul W. Esposito, and, The English Majority Text Version (EMTV) of the Holy Bible, New Testament. Copyright © 2002-2004 Paul W. Esposito.

Moab: Isaiah Devotional Journal 52

April 30, 2021 4:35 pm / Leave a comment

By Christina M Wilson. Published simultaneously at https://justonesmallvoice.com/moab-isaiah-devotional-journal-52/

Isaiah 25    Septuagint Modernized

Summary of Isaiah 25

Isaiah 25 breaks easily into three sections.

  1. Praise and worship (verses 1-5) Journal 48, Journal 49
  2. A feast for all nations (verses 6-9) Journal 50, Journal 51
  3. Judgment upon Moab (verses 10-12)

Who Is Moab in Isaiah 25:10-12?

The last mention of Moab in Isaiah falls in this verse, Isaiah 25:10. Moab then disappears from Isaiah. Who is this Moab? In what is clearly an end times (messianic) passage, why bring in Moab?

Three Sections of Isaianic Prophecies Against Moab

  1. The prophet first mentions Isaiah in the messianic context of chapter 11. This mention receives one verse.

Isaiah 11:14 But they [a spiritually reunited Ephraim and Judah] shall swoop down on the shoulder of the Philistines in the west, and together they shall plunder the people of the east. They shall put out their hand against Edom and Moab, and the Ammonites shall obey them. (ESV)

2. The second time Isaiah deals with Moab is lengthy. Two whole chapters describe its destruction.

Isaiah 15:1 An oracle concerning Moab. Because Ar of Moab is laid waste in a night, Moab is undone; because Kir of Moab is laid waste in a night, Moab is undone… 16:14 “In three years, like the years of a hired worker, the glory of Moab will be brought into contempt, in spite of all his great multitude, and those who remain will be very few and feeble.” (ESV)

3. The third mention is Isaiah 25:10-12, which is again, a messianic passage.

Isaiah 25:10 For the hand of the LORD will rest on this mountain, and Moab shall be trampled down in his place, as straw is trampled down in a dunghill.
11 And he will spread out his hands in the midst of it as a swimmer spreads his hands out to swim, but the LORD will lay low his pompous pride together with the skill of his hands.
12 And the high fortifications of his walls he will bring down, lay low, and cast to the ground, to the dust. (ESV)

After this, Isaiah remains quiet concerning Moab.

Two Thoughtful Questions

  1. When reading Isaiah 25, readers may ask a thoughtful question, “Why Moab?” Is Moab that important? Didn’t Israel have far worse and far stronger enemies than Moab? Enemies such as Assyria and Babylon? The answer would be yes. Babylon conquered Moab and led Israel into captivity. Moab never conquered Israel. So, why Moab?
  2. A second question also presents itself. Should a reader interpret these verses concretely or spiritually? In other words, does Isaiah speak of a physical Moab or Moab as a symbol?

The answer to question 1 will help find an answer to question 2.

Some Biblical History

Genesis records a sad history of Abraham’s nephew Lot. He chose the best land and wound up living in Sodom. Angels led Lot and his family out of there before God destroyed it. Genesis 19 then records how Lot’s firstborn daughter hatched a scheme of incest with her father. Genesis 19:37 states that she gave her son by her father the name Moab. Moab became the father of the nation of that name. The younger sister birthed Ammon by the same means. Ammon became father of the Ammonites.

Throughout a good portion of the book of Numbers and Deuteronomy, Moses and his people camped on the “plains of Moab.” These lie opposite Jericho, which lies on the other side of the Jordan River, just north of the Dead Sea. The Israelites’ presence there worried Balak, king of Moab. Numbers 22-24 record how Balak hired Balaam, a prophet heavily influenced by God, to curse the Israelites present with Moses. That plan failed tremendously.

Afterwards, Balak chose a different way to weaken God’s people–the way of sexual sin. Sexual sin in Old Testament Scripture often symbolizes infidelity and idolatry toward God.

Numbers 25:1 While Israel lived in Shittim, the people began to whore with the daughters of Moab. 2 These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. 3 So Israel yoked himself to Baal of Peor. And the anger of the LORD was kindled against Israel. (ESV)

Revelation 2:14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. (ESV)

See also 2 Peter 2:14-16.

Who Then Does Moab Represent?

1. First, Scripture identifies Moab as a people who consistently opposed God, his ways, and his people. Scripture does not record a turnaround, or repentance on their part. On the other hand, Isaiah prophesied that other Gentile nations would be saved, some of them former enemies. See, for example, Isaiah 2:2-4; 11:10; 19:23-25; 24:15; 42:4-7; 49:6; 51:5; 65:1; and 66:18-19.

2. Second, Isaiah prophesied a nearly total destruction of Moab in the passage from Isaiah 15:1-16:14. Yet he never mentions a comeback. Further, Zephaniah records the last mention of Moab in all Scripture. He prophesies a complete destruction.

 Zephaniah 2:9 Therefore, as I live,” declares the LORD of hosts, the God of Israel, “Moab shall become like Sodom, and the Ammonites like Gomorrah, a land possessed by nettles and salt pits, and a waste forever. The remnant of my people shall plunder them, and the survivors of my nation shall possess them.” (ESV)

3. Therefore, common sense concludes that national, physical Moab (a concrete Moab) would not have recovered sufficiently by the time of Messiah to be destroyed yet again.

4. This conclusion indicates that the Moab of Isaiah 25:10-14 represents symbolically all the enemies of God and his Christ (Messiah) that ever existed or will exist. Many commentators hold this opinion (Isaiah 25:10 – Verse-by-Verse Bible Commentary – StudyLight.org).

So Then, Is the Prophecy Concerning Moab Concrete or Spiritual?

So then, what do we make of Isaiah 25:10-12? Do these verses have a concrete, physical application or a spiritual? The preceding information indicates spiritual. This lines up well with the entire New Testament. “My kingdom is not of this world,” Jesus said (John 18:36). By that he meant that his kingdom is not about nations, governments, boundaries, or ethnicities. The kingdom of Christ is about Spirit, life, and truth. Isaiah prophesied about the coming kingdom of Christ, Messiah.

Conclusion:

From the very beginning of the book, Isaiah mixes concrete-physical prophesies with spiritual. Chapter 1, for example, is largely concrete-physical. Isaiah seemed to be addressing the physical people who lived in Israel at the same time he did. On the other hand, Isaiah 2:1-4 appears to contain a more spiritual application. Christ is he who said, “My kingdom is not of this world” (John 18:36). That is not a matter of hermeneutics. Christ said, ” …true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 4:23-24). In other words, Christ took no offense at spiritual meanings in Isaiah, and neither should we.