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By Christina M Wilson. Republished from https://justonesmallvoice.com/concrete-and-spiritual-lxx-isaiah-journal-vol-2-1/.
God Calls His People a City
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. (Isaiah 40:1-2 LXE)
In Isaiah 40:1-2, God commands the priests to speak the comfort of reconciliation to his people, Jerusalem. In verse one, he refers to his people as, “my people.” In verse two, he refers to this same group as “Jerusalem.” God commands the priests to speak to “the heart of Jerusalem.” He says to them that Jerusalem’s humiliation is over. “Her sin is put away, for she has received of the Lord’s hand double the amount of her sins.” Would any honest person argue that by “Jerusalem” God means the pile of rubble that the Babylonians left behind? (Do rocks and stones and wooden pillars “sin”?) In these verses, God equates in a figure of speech the city “Jerusalem” with “my people.” In verse 2, God refers to Jerusalem as a female, singular. God calls his people by a singular, female appellation. The point is that if “Jerusalem” means the people of Jerusalem here, then it may also mean so later in the book of Isaiah.
WHY IS THIS IMPORTANT?
How readers interpret Scripture is called “hermeneutics.” Hermeneutics is the study of the underlying assumptions and interpretive principles different readers bring to a text. Isaiah is an example of poetic prophecy. Characteristic of Isaiah and other books of prophecy (see Zechariah, for example), the writer uses imagery whose referents are not always clear. In other words, when readers, especially readers today, read certain prophetic passages, they often come away not knowing who or what or when specifically the passage is about. It is common for readers and biblical commentators to fill the gaps with their own presuppositions, their own hermeneutical preferences.
Scripture informs us that not knowing the specific referent was sometimes the case even for the Old Testament prophets themselves. Peter writes:
10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. (1Peter 1:10-12 ESV)
God himself was the original source, the origin, of the words the prophets spoke.
20 knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. 21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2Peter 1:20-21 ESV)
The entire passage, 2 Peter 1:16-21, is good and relevant to Isaiah 40:1-5. Peter’s point is that Jesus Christ is the main point of the prophetic witness. He tells how the booming voice from heaven revealed to himself and others on the Mount of Transfiguration that Jesus Christ is the Son of God. The “Holy Spirit sent from heaven,” further verifies to all believers Christ’s identity as Messiah, Son of God. This knowledge from the future is highly relevant to this portion of Isaiah.
What Do Readers Know About God’s People?
Both Testaments speak of God’s having chosen a “people.” In the Old Testament, God’s people are the community whose native or adopted land is Israel. God chose to “reside” in the temple constructed in Jerusalem, the religious and governmental capital of the land of Israel. But even in the Old Testament, after the dispersion to Babylon and elsewhere, people who identified with Israel and its religion considered themselves the people of God.
In the New Testament, God’s people are those who believe in and display loyalty to Christ, their King. Jesus Christ of Nazareth was Jewish. His first followers were Israelites, the people of Israel. But New Testament authors, especially Paul, expanded the Old Testament concept of “God’s people” to include all peoples everywhere who follow Christ. God’s people includes Jewish folk and Gentile folk alike. Paul teaches that Abraham’s children are those who believe in Christ (Galatians 3:22-29). He teaches that non-Jewish believers in Christ have been “grafted in” to the native “olive tree” of Israel (Romans 11:17-24). Now, by faith in Christ, God’s people are Israelites (Jewish people) and Gentiles (non-Jewish people) together as one (Ephesians 2:11-22).
Concrete or Spiritual?
The New Testament identity of Jerusalem is a touchy subject. For example, will Old Testament prophecies concerning Jerusalem be fulfilled literally, that is, with physical concreteness concerning bricks and mortar? Or, will these prophecies find fulfillment in a spiritual way that includes all believers, rather than ethnic Israel exclusively?
The framing of the question is important. Those who frame the question as though inclusion of Gentile believers in Christ excludes “ethnic” and “national” Israel are misinterpreting Scripture and their rhetorical opponents. Both Testaments are very clear that God discriminates against no one, no one, according to ethnicity or national citizenship. The following is a quotation from a study Bible.
“Interpretive challenges…on whether Isaiah’s prophecies will receive literal fulfillment or not, and on whether the Lord, in His program, has abandoned national Israel and permanently replaced the nation with the church…”
“… He [God] would not reject the people whom He has created and chosen…”
“…To contend that those yet unfulfilled [prophecies of Isaiah] will see non-literal fulfillment is biblically groundless… disqualifies the case for proposing that the church receives some of the promises made originally to Israel. The kingdom promised to David belongs to Israel, not the church.”
The quotations above are taken from “The MacArthur Study Bible,” by John MacArthur, Author and General Editor, published at Nashville, et al., by Thomas Nelson, Inc., Copyright 2006, page 935.
I think it’s important to let God interpret his own Scripture. As a Christian, I do allow the New Testament to expand, clarify, and enlighten the Old. God is so much larger than all of us combined. Our understanding of his ways is meager, and paltry, and minimal at best. I do not believe it is necessary to set up an either/or hermeneutic as the above writer and many others have done. “For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD,” (Isaiah 55:8 ESV).
I believe that God is infinite. Our logic and best efforts to restate God in our own words falls infinitely short of his power and grace. I believe that God will honor his promises to the fathers of Old Testament Israel and he will honor his promises to New Testament saints at one and the same time. These are not mutually exclusive. God can be faithful to the Old Testament fathers and faithful to his Gentile believers now. The two are no longer distinguishable.
One thing I do know, a particular Study Bible does not have the final word on either God or his outcomes. Saying, This is what God means and what he must be bound to, does not make it so. That is human interpretation. I will not be robbed of portions of God’s biblical promises to David because a certain interpreter says, that as a Gentile believer, I have no stake in these promises. Nor would I rob anyone else. This is for God to settle, not we his people.
However, as far as this blog is concerned, I pray that I will always take the high road of placing Christ, not physical Jerusalem, at the center. I pray that I will place Christ, not ethnic Israel, at the center of my interpretation of Isaiah’s prophecy.
Application to Isaiah?
What do the biblical books of Romans, Galatians, and Ephesians have to do with the book of Isaiah? Simply this. When I, as a 21st century non-Jewish Christian, read God’s words, “Comfort ye, comfort ye my people,” can I apply these words to myself? I believe that the New Testament teaches that yes, I can. God is also speaking to me. And, the Holy Spirit within me says, yes, I am God’s child, every bit as much as his Old Testament people. For I, as a believer in Christ, am one of “God’s people.” This is basic Christianity.
To say that the New Testament church is co-partaker with God’s Old Testament people, Israel, by no means implies an either/or situation. All the promises in Christ are yes (2 Corinthians 1:19-22). Because God through Christ grafted Gentiles into Israel’s native olive tree does not by any means imply that Israel will no longer receive God’s promises. However, I believe that those who wish to make an application of any of God’s promises to Israel only, excluding the church, are misreading Scripture and making assumptions that God never intended.
What does it mean when Scripture says, he who is our peace “made us both one” (Ephesians 2:11-22)? The context of these words is ethnic Jewish believers and ethnic Gentile believers. Doesn’t the plain sense of the words indicate that literally, concretely, both of these groups in their entirety are one in Christ? Paul makes no disclaimers. He does not say, “I am speaking spiritually here. I do not mean that “literally” they are one. Of course literally they are still separated. Only in the Spirit are they one.” Paul did not write that.
That is not what the biblical text states. Christ does not say yes yes and no no (2 Corinthians 1:17-19). Scripture does not say to the church, yes to the “spiritual” and no to the “concrete”. Using plain words, Isaiah did not distinguish–this is “literal,” and this is “spiritual.” Those who see such distinctions are reading their own desires into Scripture. For we are all one in Christ. In plain English, one means one.
Paul follows Isaiah. He clearly states, “And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise,” (Galatians 3:29 ESV). Paul does not qualify his statement by explaining that he means, “heirs of the spiritual blessing that accompanied the Abrahamic Covenant.” (1) Paul states, “heirs according to promise,” not, Heirs of spiritual [only] blessing. I repeat, God is big enough to fulfill all the biblical promises he has ever made at every level, spiritual and concrete, without excluding anyone. It is a shortage of insight and love that causes some to set these prophecies up as an either/or situation.
The Very Next Verses Introduce the Church
Volume 2 of Isaiah opens with Isaiah 40:1-2 announcing comfort to God’s people and the perfect, complete putting away of Jerusalem’s sin [i.e., the people of Jerusalem’s sin]. Why does the Lord introduce the church in the very next verse? Someone might say, “But where is the church?” Verses 3-5 announce the Incarnation of the Lord God, and “all flesh shall see the salvation of God,” (verse 5).
This would be a very odd juxtaposition if verses 1 and 2 apply only to the ethnic people of God and a physically destroyed Jerusalem, both in the prophet’s own day. The introduction of Messiah at this point signals a much grander plan, a fuller pardon, and a far wider scope than a purely local fulfillment to be accomplished by the return of the exiles to their native land.
Nor does Isaiah specify when or by what means God’s pardon occurs. He does not state the specifics of when or how Jerusalem’s having received “double” for her sins has transpired. I believe God placed the next three verses to indicate that Messiah is for all ages and all people. “All flesh shall see the salvation of God.” Christ’s atonement works for all peoples of all times. His atonement worked backward to the prior centuries of Israel’s guilt and forward to our time. Why else would Scripture place this prophetically clear announcement of Christ’s birth just here? (See Matthew 3:3, 11:10; Mark 1:2,3; Luke 1:76, 3:4, 7:27; John 1:23; and Malachi 3:1.)
This post is long, I realize. Nevertheless, the first five verses of Isaiah chapter 40 are a unit. They should be read together. They deal with the same topic: God’s pardon and plan of salvation for his own people and for all humanity, at one and the same time. What is amazing is that Scripture can pack so much into so few words. Truly, God is to be praised.
Because I have dealt so fully with my biblical preferences and biases (presuppositions) here, perhaps I will not need to do so as we progress through Isaiah, Lord willing.
1 MacArthur, The MacArthur Study Bible, page 1763.
Previously published by Christina M Wilson on September 12, 2021 at https://justonesmallvoice.com/septuagint-isaiah-introduction-to-volume-2/.
Septuagint Isaiah Introduction to Volume 2: Why Divide into Volumes?
In this Introduction to Septuagint Isaiah Volume 2, I want to answer the question, “Why divide into volumes?” I stated in the Introduction to the series, “I am too old to begin an academic study of Isaiah… Nor would I want to.” There are already plenty of academic approaches to this awesome book of Scripture. Many of them include greatly detailed discussions of whether one, two, or even three authors wrote the book. One more “scholarly” study by someone not qualified to undertake such a task would just muddy the waters. My approach is that of an ordinary devotional reader, just one small voice who wants to share her love for Jesus Christ. More basic than this, I personally am not interested in the academics of Isaiah. Rather, guided I believe by the Holy Spirit, whose promise to every believer is to do so, I am a seeker of Christ.
So Why the Division?
So why, then, the division into two volumes?
- First, the closing of Chapter 39 and the life of King Hezekiah is a natural stopping point. It is a good place to pause and refresh oneself before beginning the journey again. I did take such a break.
- The last words of Isaiah the prophet to King Hezekiah informed him that the Babylonians would come and take some of his own sons to “be eunuchs in the palace of the king of Babylon,” (Isaiah 39:7).
- In a certain sense, the history of the Old Testament closes down, as a funnel, to the Babylonian captivity. Yes, Old Testament Scripture does record the return from captivity, the rebuilding of the temple and the city walls, the struggles of the people, and the sins they again fall into. These were the same sins they had previously committed. (See the books of Ezra, Nehemiah, and Haggai.) Nevertheless, after the return from captivity, the Old Testament quietly diminishes and fades softly into centuries of silence. For those who never awaken to the dawn of Christ, the story ends in a kind of whimper.
- But Isaiah 40 clearly opens with a powerful dawn. The turning of the page begins a new, victorious chapter in the chronicles of God’s people. God announces, “Comfort ye, comfort ye my people,” (Isaiah 40:1 LXE). These words toll like a clear bell calling out a new era of God’s favor and forgiveness.
- That era is Christ in his Incarnation, followed by his reign of glory. The Holy Spirit, who authored the Bible, scattered splashes of Isaiah’s message throughout both the Old and New Testaments. We will read of these in ensuing posts.
Differences Between Volume 1 and Volume 2
As a general summary, “Volume 1” of Isaiah, chapters 1-39, speak of failure and judgment of both God’s own people and of the nations. It includes brief flashes of the coming Messiah. Yet the bulk of this portion of the book devotes itself to demonstrating why a new, Messianic King is needful. Again, as a generalizing summary, the bulk of “Volume 2” of Isaiah speaks of the coming King in clear words. It describes his Passion and his triumphant glory. In Volume 1, we see the coming King as through a “mirror, darkly.” In Volume 2, we see very nearly “face to face.”
I personally love this latter part of Isaiah. The first two-thirds entail struggle, effort, halting steps, and much stumbling. In comparison, the prophet speaks plainly enough in the last portion, so plainly, that even “small” people, such as I am, can hear him.