This week comprises
8 days of devotion to the end of the year as we finish the study of the Book
of Isaiah in the Old Testament.
In spite of their wanton idol worship, the last section still ends with a call to repentance and is now followed by a tremendous message of hope in 57:14-21:
(1) Since the message of hope begins with “it will be said”, it does echo the same call in 40:3-4. Who should be the ones to prepare the way now?
(2) Since God is such a holy God, who then can dwell with Him and why? (v. 15)
(3) Since the people have been bent on sinning in spite of God’s judgment (v. 17), why would God still choose to restore them? (v. 16)
(4) How will they be healed? (vv. 18-19)
(5) How will you describe such a Holy and Lofty God?
(6) What will ultimately happen should they still choose to keep their willful way? (vv. 20-21)
58:1-12—True Fasting—The call to repentance continues with pointing out their phony piety (similar to chapter 1) with emphasis on their fasting:
(7) 58:1—The command to shout:
What does the command to “shout it aloud, do not hold back” signify?
(8) 58:2-5 —Serious fasting:
a. If you were only a casual visitor of these people, what would you have observed from the outside? What kind of a report might you bring back to your congregation? (vv. 2-3)
b. How seriously did they fast? (v. 5)
c. What were they doing while they fasted? (v. 3b-v. 4)
d. What then was their purpose for fasting?
(9) 58:6-7; 9b-10a—True fasting
a. What is “the kind of fasting” the Lord chooses?
b. What will you call such deeds demanded by the Lord?
c. Why then does the Lord call it “fasting”?
(10) 58:8-9a; 10b-12—The promise of “light” is repeated as a reward for their deeds of social justice and caring for the needy:
a. What is the purpose of “light” and why is it being emphasized as a reward of “true fasting”?
b. What will accompany the breaking forth of their light? (vv. 8-9a)
c. What will accompany the rising of their light in darkness? (vv. 10b-12)
d. Will you call the result a reward? Why or why not?
(11) 58:13-14—True piety: Obviously social justice and caring for the needy is only an expression of one’s true relationship with God.
a. What should their attitude towards their holy day, Sabbath, be?
b. How should they express it?
c. What promise does the Lord make to them?
d. How important is it to Israel (then and now)?
(12) If they heed all of the above admonitions, do they still need to fast? Why or why not?
(13) What is the main message to you today and how may you apply it to your life?
“Is not this kind of fasting I have chosen?” (Isa. 58:6)
Allow me to share with you the thoughts of John Cassian (360-435) about this passage regarding fasting in Isaiah 58 in which he points out that fasting is an “indifferent” thing in the sense that it does not by itself have intrinsic value, but is associated with the purpose with which it is being exercised:
“And so that it is a thing indifferent is very clearly shown from this also; viz., because as it brings justification* when observed, so it does not bring condemnation when it is broken in upon; unless perhaps the transgression of a command rather than the partaking of food brings punishment…For anything that is absolutely commanded brings death if it be not fulfilled; but whatever things we are urged to rather than commanded, when done are useful, when left undone bring no punishment. And therefore in the case of all or some of these things our predecessors commanded us either to do them with consideration, or to observe them carefully with regard to the reason, place, manner, and time, because if any of them are done suitably, it is fit and convenient, but if incongruously, then it becomes foolish and hurtful…But to those men also will these things be found bad, who are on the lookout for the praises of men by their fasts, and by a foolish show of paleness gain credit for sanctity, of whom the word of the Gospel tell us that they have received their reward in this life, and whose fast the Lord execrates by the prophet. In whose person, he first objected to himself and said, ‘Why have we fasted and you have not seen it? Why have we humbled ourselves, and you have not noticed?’(Isa. 58:3) and then at once he answered and explained the reasons why they did not serve to be heard:
‘Yet on the day of your fasting, you do as you please and exploit all your workers. Your fasting ends in quarreling and strife, and in striking each other with wicked fists. You cannot fast as you do today and expect your voice to be heard on high. Is this the kind of fast I have chosen, only a day for people to humble themselves? Is it only for bowing one’s head like a reed and for lying in sackcloth and ashes? Is that what you call a fast, a day acceptable to the Lord?’ (58:3-5).
Then he proceeds to teach how the abstinence of one who fasts may become acceptable, and clearly lays down that fasting cannot be good of itself alone, but only when it has the following reasons which are added:
"You see then that fasting is certainly not considered by the Lord as a thing that is good in its own nature, because it becomes good and well-pleasing to God not by itself but by other works, and again from the surrounding circumstances it may be regarded as not merely vain but actually hateful, as the Lord says, ‘When they fast, I will not hear their prayers’ (Jer.14:12).”‘Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter — when you see the naked, to clothe them, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the Lord will be your rear guard. Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I’ (58:6-9a).
(NPNF, Second Series, Vol. 11, 508-9)
*While the word “justification” is used here, one should not think that Cassian teaches salvation by work: “For Cassian, salvation is, from beginning to end, the effect of God’s grace. It is fully divine. Salvation.” (Lauren Pristas).
One would assume that injustice and violence belong only to pagan societies, but not in a supposedly theocratic nation under God. As a result, such sins among God’s people are especially heinous:
59:1-8—The Sins of Injustice and Violence
(1) In the days of judgment (in the hands of the nations), why should they not blame God, but themselves (vv. 1-2)?
(2) What kinds of sin are being highlighted in vv. 3, 6b and 7?
(3) What does the reference to hands, fingers, lips, tongue and feet attempt to show?
(4) How did they pervert justice according to v. 4?
(5) Three imageries are used in vv. 4-5 to point out both the severity and consequence of their sin: conception, hatching eggs and spinning web.
a. How does conception speak to their inner condition?
b. How does the hatching of viper’s eggs speak to the detriment of their sin?
c. How does the spinning of a spider’s web speak to their futility to hide their sin?
(6) What is the consequence they have brought upon themselves and on others? (v. 8)
59:9-15—A Communal Confession
(7) Why does the prophet include himself in this section (see end of v. 8)?
(8) Indeed, the sin of the people affects the entire community; no one is immune to the horrible consequences of the sin around them. What is the imagery employed by the prophet to describe their condition? (vv. 9-10)
(9) What sins does the prophet confess on behalf of the people (vv. 13-15)?
a. What is the core of all these problems? (v. 13)
b. Why would the prophet, all of a sudden, include himself into this confession?
59:16-20—Helping Those Who Cannot Help Themselves
(10) The Lord was appalled that no one had intervened (v. 16):
a. Could there be anyone mighty enough to deliver Israel from the enemies?
b. Could there be anyone righteous enough to save Israel from their sin?
c. What does the Lord expect someone to do, even though he may not be able to save or deliver Israel?
(11) What kind of imagery is used of God as He prepares to save His people? (vv. 17-18)
a. Why does He have to do it Himself?
b. What insight can you gain with the knowledge that the armor in Ephesus 6:11-17 which we are urged to put on is God’s?
(12) What will the Lord achieve by His own arm? (vv. 19-20)
59:21—A New Covenant
(13) With this forth-coming salvation, the Lord now makes a covenant with them:
a. With whom is this covenant made? (v. 20)?
b. How different is this covenant from the old? (Jer. 31:31-34; Ezek. 36:26-27)
c. Is this covenant confined “to those in Jacob who repent of their sin”? (Eph. 2:12-13)
(14) What is the main message to you today and how may you apply it to your life?
“And He saw that there was no man, and was astonished that there was no one to intercede; then His own arm brought salvation to Him, and His righteousness upheld Him.” (NASB) (Isa. 59:16)
It is quite touching, after reading 58 chapters, many of which are full of severe rebuke of the sin of God’s people by Isaiah as God’s prophet, we find that, all of a sudden, Isaiah turns “they” into “we”, “them” into “us”, as he confesses the sins of Israel as his as well before the Lord (59:9-15). Perhaps, I should not have said, “all of a sudden”, because Isaiah can only prophesy what God has shown him. In fact, all along he must have felt the effect of the sin of the people as darkness envelops the whole land and no one, including himself, is immune to the communal effect of the sin of God’s people.
It is upon the prophet’s confession of sin on behalf of the people that God replies with His zeal to achieve salvation for His people (59:16); and in so doing, the Lord expresses His disappointment and dismay that “no one” was there to “intercede” for the people. What God means is that there was no one who interceded until Isaiah does so! As Isaiah intercedes, He acts.
Although the act of salvation through Jesus Christ would come in another 750 years after Isaiah, it does give us an important precedent teaching us how to face the wickedness of present day’s world. As God relentlessly rebukes social injustice and their ignorance of the plight of the needy, we need to stand up for the oppressed and the needy. However, we know that the ultimate answer lies in the change of hearts before there can be genuine and lasting change in behavior, whether societal or personal. As a result, we should be even more relentless in the spreading of the saving gospel of Jesus Christ.
While we seek to do our part as decent human beings to champion justice and care for the needy, and as Christians to take up our Great Commission to save souls, we should learn from Isaiah the importance of intercession. After all, nothing of value can be achieved, if God does not raise His own arm to achieve His purpose. Indeed, “If we work, we work; if we pray, God works”!
The glorious restoration of Zion under this New Covenant is further elaborated in this chapter:
(1) Darkness turns into light—60:1-3
a. What is the extent of the darkness described here?
b. What will happen so that Zion can arise and shine?
c. Who is that light? (Jn. 1:1-9; Isa. 9:2)
(2) Glorious return of sons and daughters—60:4-9
a. Their restored wealth is symbolized by camels (the prized possession of the time) from Midian, Ephah (names of descendants of Ishmael) and Sheba (Arab’s Yemen) bearing gold and incense (not unlike the “three” kings of Matt. 2), animals from Kedar and Nebaioth (north of Syria and east to Arab’s Petra respectively) and silver and gold from Tarshish (fleets from Spain). What are these ultimately for? (vv. 6, 7 and 9)
b. How is the joy depicted? (v. 5)
(3) The joining of the nations—60:10-14
a. Consult Revelation 21:24-27: How does it help your understanding of this passage (i.e. 60:10-12)?
b. As Young puts it:
“The prophecy is not speaking of the literal rebuilding of Jerusalem’s walls, but of the building up of God’s kingdom through the inclusion of Gentiles therein… [and thus] Such worship and adoration is not directed to Zion herself but to the Lord who reigns in her midst” (Young, vol. 3, 450, 452).
How does this statement help your understanding of vv. 13-14?
(4) Spiritual Restoration—60:15-22: While a “material restoration” has been portrayed, ultimately it is a “spiritual restoration” and this is made plain in this segment.
a. In describing the reversal of their fortune — the replacing of the good with the better, being nurtured rather than hated, what does the concluding statement of making “peace your governor and well-being your ruler” mean (v. 17)?
b. What does calling their “walls Salvation” and their “gates Praise” mean?
c. How do the passages in Revelation 21:22-23 and 22:5 add to the understanding of 60:19-20?
d. When will all this happen? (v. 22)
(5) What is the main message to you today and how can you apply it to your life?
“The children of your oppressors will come bowing before you; all who despise you will bow down at your feet and will call you the City of the Lord, Zion of the Holy One of Israel'.” (Isa. 60:14)
Young and other conservative scholars see the restoration of Jerusalem and Zion as referring to the church and allow me to quote:
“The prophecy is not speaking of the literal rebuilding of Jerusalem’s walls, but of the building up of God’s kingdom through the inclusion of Gentiles therein… (and thus) Such worship and adoration is not directed to Zion herself but to the Lord who reigns in her midst”
(Young, vol. 3, 450, 452).
I tend to agree with such a view especially in light of these words in Isaiah about the future Kingdom of God:
“All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple” (60:7).
If this verse is to be interpreted in material terms, then there will be animal sacrifice at the rebuilt temple in Jerusalem. If such were the case, then the “once-for-all” atoning sacrifice of Christ will be completely nullified (Heb. 10:12; 14).
The spiritual essence of this prophecy is quite obvious in that if it is to be interpreted literally, how then can “sacrifices” be able to “adorn” (or beautify) the temple? As it is, the worship of these Gentile believers will certainly add to the glory of the temple — which is “the Lord God Almighty and the Lamb” (Rev. 21:22).
The glorious restoration of Zion is now followed by the proclamation by the one who will bring about this blessing — the Messiah in chapter 61:
61:1-3—The Proclamation by the Messiah/Savior
(1) How is the world under sin depicted by this passage? (Try to highlight all the words used to describe the plight of a world in sin.)
(2) How is it being reverted or changed by the Messiah? (See Lk. 4:16-21 for its fulfillment in Jesus Christ — note that Luke probably records only an excerpt of what was read by Jesus according to the Greek OT, the Septuagint.)
(3) How has this prophecy been fulfilled in you?
61:4-9—The Reversal of Zion’s Fortune—Here, Isaiah implies the future complete destruction of Zion:
(4) How long will Zion remain ruined? (v. 4)
(5) Apart from repeating the theme of foreigners serving them (of chapter 60), there is a spiritual restoration mentioned in v. 6: What is it? (See Exod. 19:6)
(6) How is their shame and disgrace removed and what will be their inheritance? (Heb. 9:15; 1 Pet. 1:4)
(7) What is the basis of such a reversal of fortune? (vv. 8-9)
61:10-11—The Joy of Salvation—On behalf of all the redeemed, Isaiah bursts into a song of praise:
(8) See if you can personalize this praise and paraphrase it into your own words?
Chapter 62—A Guarantee of Renewal
62:1-5—A New Name
(9) How does 62:1 sound to you?
(10) A new name is being promised: What is it? (v. 4)
(11) How precious is it? (v. 5)
(12) What other new names are added at the end of this message? (v. 12)
62:6-9—Guarantee of Restoration
(13) What does the symbol of the watchman portray? (vv. 6-7)
(14) How does the Lord guarantee His blessings? (v. 8)
(15) How does this guarantee represent a reversal of their plight? (see in particular their past plight under the judges in Jdg. 6:2-6)
62:10-12—Preparing the Way for the Lord
(16) The call in 57:14 is being repeated, but this call for preparing the way has a similar theme with 40:9. What is it?
(17) What should these new names mean to Zion?
(18) What do they mean to you?
(19) What is the main message to you today and how may you apply it to your life?
“I delight greatly in the Lord; my soul rejoices in my God. For He has clothed me with garments of salvation and arrayed me in a robe of His righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels.” (Isa. 61:10)
As Isaiah introduces the appearance of the Messiah, our Lord and Savior Jesus Christ as the one anointed by the Holy Spirit to proclaim the year of the Lord’s favor, he cannot help but burst into a song of praise, expressing great joy in the salvation through Messiah/Christ (61:10-11). I am sure all believers who have been clothed with the garments of salvation can echo each word sung by Isaiah. Allow me to share a recent experience that speaks not only of the joy of our own salvation, but that of others.
I have been helping a small English speaking congregation in the Bay Area in the last few years as their interim pastor. Unfortunately, the pastor of the other congregation, the Chinese speaking congregation, had departed for some time, and I needed to help out a bit, especially with the visitation of the sick.
Back in the summer, I was asked to visit someone who was dying of pancreatic cancer. Few people in the church knew her well because she was the quiet type and she pretty much kept to herself in the last ten years at the church. As a result, I was concerned whether she was born again.
Upon my first visit, I had no doubt of her salvation, because peace simply exuded from her, and as much as she knew she really had a month or two to live, she was not afraid; all she wanted was to go home to the Lord peacefully and quickly. Unfortunately, her children were not believers and they did not seem too eager to have me visit again, and they also declined having any funeral or memorial service for her.
As much as I did not have an easy time arranging to visit her again or even speak to her on the phone, we kept praying for God to give us the opportunity to visit and share the gospel with her family. Subsequently, we did manage to visit her again, and at the last two visits, we were very blessed to meet her sister from the East Coast. Her sister is a very devout Christian, and we were able not only to pray together, but to sing Amazing Grace together.
Although I was not informed immediately when the sister passed away, I did receive a note from her sister from the East Coast later on. Allow me to share an excerpt from her note:
“Something amazing happened the day before her death. It was about 6 to 7 o’clock in the evening. Her son-in-law was looking outside from the front door and saw something like an eagle fly across the sky and something in the shape of a cross appear in the sky as well. He could not help but screamed out aloud. My own daughter rushed to the door and saw the same thing, though when I reached the door, I could only see a most beautiful golden cloud in the sky.
"This wonderful vision from above seemed to be a sign from our Heavenly Father that He would receive His daughter home soon…and it also showed to this yet-to-believe son-in-law that life is in the hand of the Lord so that he might have the opportunity to receive this life-giving Lord.
"But another amazing thing followed, and it was on the 8th day after the passing of my sister. Her daughter was prepared to clean the room of my sister, and was thinking of ways to deodorize the smell left behind by the sick. However, when she pushed open the room, an air of freshness filled the entire room. She was absolutely astonished. If it was not the work of the Holy Spirit, what other explanation could there be?”
I pray that these “yet-to-believe” members of her family would soon experience the peace and joy of salvation that was their mother’s.
63:1-6—The Day of Vengeance—the consummation of the redemption of God’s people is preceded by the judgment of the nations as symbolized by Edom, perhaps for not helping Israel in their times of need; instead they bought them as slaves (Amos 1:6):
(1) What are the two questions being asked? (vv. 1-2)
(2) Read Revelation 19:11-16 to see the New Testament’s answer to the questions.
(3) What does Edom (and its city Bozrah) represent? (See Rev. 19:19)
(4) What has the achievement of salvation to do with God’s wrath? (v. 5) Is He not the God of mercy and compassion?
63:7-15—Past Compassion of the Lord—In recounting God’s past deliverance of Israel:
(5) Why did the Lord choose to become their Savior? (v. 8)
(6) How did God feel about their distress and in what manner did He choose to save them? (v. 9)
(7) How did Israel return His favor? (v. 10)
(8) Now as God turned and became their enemy, Israel recounted God’s favor and might:
a. List the things they recounted in particular. (vv. 11-14)
b. What was God’s purpose in guiding them? (v. 14)
c. Why are all these framed as questions? (v. 15)
63:16-19—Intercession by Isaiah—Isaiah uses the following to plead for his people:
(9) How does he contrast the Lord with Abraham and Israel (i.e. Jacob) and why? (v. 16)
(10) On what basis does he ask the Lord to return? (v. 17)
(11) Does he not believe in the prophecies of deliverance which he has been proclaiming? Why then does he have to plead for God’s deliverance? (v. 18)
(12) The alternate rendering of v. 19 is preferred by Keil and Delitzsch: “We are like those you have never ruled, like those never called”. What in essence is the basis of Isaiah’s final plea?
(13) What is the main message to you today and how may you apply it to your life?
“I will tell of the kindnesses of the Lord, the deeds for which He is to be praised, according to all the Lord has done for us — yes, the many good things He has done for Israel, according to His compassion and many kindnesses.” (Isa. 63:7)
Although Isaiah proclaims the deliverance of Israel over and over again, he is conscious of the severity of the judgment that will befall his people, and so he passionately intercedes for God’s early intervention. In so doing, he still gives praise to the Lord first, and recounts His goodness to Israel in the past. He sets such an example for us that irrespective of whether our prayers will be answered, God is to be praised.
However, it is obvious that he does believe that God would answer his prayers, because he fully understands the heart of God as he recounts God’s past deliverance with those words in 63:8-9.
(1) God trusts us:
“He said, ‘Surely they are my people, children who will be true to me’; and so He became their Savior” (63:8). It is such a reminder to us why, of all people, we have been chosen as His children. The answer is: He desires that we will be true to Him.
(2) He is always the God of Incarnation:
“In all their distress He too was distressed” (63:9a). We tend to think that this is a NT emphasis because of Christ’s incarnation that God has come to feel our pain and identify with our sufferings. But the truth is God always feels our pain, and as we are distressed, He too is distressed. The God of the OT is indeed the same God of the NT.
(3) He carries us through:
“He lifted them up and carried them” (63:9c). This is so beautifully depicted by the contemporary poem, “The Footprint”: In our weakest moment, the Lord will pick us up and carry us through, that is why there is only one set of footprints on the sand. It is His, not ours.
With a God like the Lord, would He not answer Isaiah’s prayer? Will He not answer ours?
Isaiah continues with his passionate intercession for Zion:
64:1-4—Asking God to Come Down Again
(1) What does Isaiah expect to happen when God comes down from heaven? (vv. 1-2)
(2) On what does he base his expectation? (vv. 3-4; see Exod. 19:18)
64:5-7—We Have Sinned
(3) Though he urges God to come down again as in the past, what reality does he recognize? (v. 5)
(4) As he confesses their uncleanness (like lepers) and their unrighteousness (like filthy rags), how does he describe their spiritual apathy and its consequence? (vv. 6-7)
64:8-12—Passionate Plea—In spite of the hopeless situation caused by their continued sin, on what bases does Isaiah still appeal to God for action?
(5) What do vv. 8-9 emphasize?
(6) What do vv. 10-11 emphasize?
(7) What is the main message to you today and how may you apply it to your life?
“Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” (Isa. 64:1)
As Isaiah prophesies the Day of Vengeance concerning the nations with vivid images of the treading of a winepress (63:1-6), he seems to be more concerned with the suffering of his people and the continued oppression of the nations: “For a little while your people possessed your holy place, but now our enemies have trampled your sanctuary” (63:18). As if he were not satisfied that the Day of Vengeance was so far away, he pleads: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!” (Isa. 64:1).
In essence Isaiah is saying, “Why don’t you do what you had done before at Mount Sinai, then your enemies will ‘quake before you’” (64:2).
Isn’t that how we feel sometimes?
We read about all the glorious, mighty and miraculous deeds of the Lord, not only in the Old Testament, but also in the gospel accounts and the Acts of Apostles, and we often wonder why God would not reveal Himself these days as He did before — the coming down onto Mount Sinai, the parting of the Red Sea, the halting of the sun and more. If He does, would not His name be known by His enemies? Would not the nations quake before Him — i.e. the atheists, Muslims, Buddhists, idol worshippers, spiritists, ruthless dictators, phony believers, cultists and more?
However, we need to bear at least three things in mind:
(1) Although God manifested His mighty power through all the miraculous deeds in the past, the people of Israel did not obey Him, and the people in Jesus’ time nailed Him to the cross just the same.
(2) God’s ultimate desire is not that people will quake before Him, but to believe in Him and love Him — people will never love God because of His scary deeds, but because of His mighty love.
(3) As Isaiah himself prophesies, the Day of Vengeance will certainly come, and another prophet, Habakkuk, points out, “For the revelation awaits an appointed time; it speaks of the end and will not prove false. Though it linger, wait for it; it will certainly come and will not delay” (Hab. 2:3).
The prophet passionately intercedes on behalf of his people in the last two chapters, and it is inconceivable that the Lord would not answer the prayer of His servant; and so He does in this chapter:
65:1-7—The Problem Lies not with God, but with the People:
(1) What, in essence, is God’s answer to the prophet in v. 1?
a. Is He an absentee God?
b. Has He ever left them? What does “all day long” signify? (v. 2)
(2) The kinds of sin the people have “continually” done to provoke God (vv. 2-5):
a. Walking in ways not good, pursuing their own imaginations: What does it mean? (v. 2)
b. Offering sacrifices in gardens, burning incense, sitting among graves and keeping secret vigil: What kind of a picture is it? (vv. 3-4)
c. Eating flesh of pigs: Why would they do this? (v. 4; see Lev. 11:7-8)
d. Asking God to keep away from them: Why would they say, “I am too sacred for you”? (v. 5)
e. How does the Lord feel? (v. 5)
65:6-12—In Spite of Punishment, a Remnant is Promised
(3) How will God repay them? (vv. 6-7)
(4) However, what will God do to those who seek Him still? (vv. 8-10 — see Note below)
(5) What will happen to those who forsake the Lord and why? (vv. 11-12)
a. Which two deities are specially mentioned?
b. How does their worship speak to the mindset of the people who have chosen to forsake the Lord?
65:13-16—The Choice is Theirs—Like “blessings and curses” (Deut. 27:9ff), the Lord lays bare the choices and their consequences before them:
(6) What is the message behind the use of “my servants” versus “you”?
(7) Which picture is of “you”?
a. Hungry, thirsty, in shame, anguish of heart, brokenness of spirit, namely, left behind to be cursed, and ultimately death (temporal and eternal) or...
b. Will eat and drink (and be satisfied), rejoice and sing from the heart, given a new name (in Christ), and be a blessing to others (in the name of the God of Truth which, in the original Hebrew reads “the God of Amen”) and past troubles (and sins) are forgotten and hidden (from God’s eyes)
65:17-25—A New Creation—The New Heavens and a New Earth
(8) A New Creation: 65:17-19
It is worth-noting that the word “bara”— create — is the same word used in Genesis 1:1:
a. Read Revelations 21:1-4 to aid your understanding of this “new creation”.
b. In introducing this “new creation”, what are the words (and meanings) being repeated (and therefore emphasized) in vv. 17-19?
(9) Life instead of death—65:20
a. Can you imagine a world without the mourning of death whether for infants, for the young or for the old?
(10) Living in perfect peace—65:21-23
a. Can you imagine a world without war, injustice and crime?
(11) Prayer will be answered—65:24
a. How does the Lord answer Isaiah’s intercession with this verse?
b. What kind of picture is being depicted here?
(12) A world of perfect harmony—65:25
a. What is the key to such a world of perfect harmony?
(13) What is the main message to you today and how may you apply it to your life?
Note:
For those who repent and seek God in their sufferings, they will be called by God, “my servants” (v. 9) and a life of peace and rest is promised using Sharon and the Valley of Achor as symbols. Sharon “is the plain of rich pasture-land which stretches along the coast of the Mediterranean from Yafo to the neighborhood of Carmel...'Akhor' is a valley which became renowned through the stoning of Achan in a range of hills running through the plain of Jericho (Jos. 7:24ff)” (K&D, 617).
“Keep away; don’t come near me, for I am too sacred for you!” (Isa. 65:5)
Some years ago, I came across a woman in the airport who shared with me why she had stopped going to church. In a nutshell, she had had a bad experience with the church and her people, and she was disappointed with God. As we were able to talk a bit more, it became clear, she was not so much disappointed with God, but with the church.
However, I have also come across people who do not believe in God, or who rebel against the faith of their parents, because they are more than disappointed with God, they refuse to believe in God even if He does exist.
The recent success of the film “Noah” has enraged quite a few critics in the media, one of whom, a famous TV character, openly said in his show that, “I will not believe in such a God of vengeance, even if He is true!”
I have also read about people who claim that they cannot believe in a God who was so cruel that He even crucified His own son.
Worse, as I shared the gospel with someone and tried to convince her that the death of Jesus is for the sake of sinners like us who rebel against Him, she replied, “Then, Jesus is very stupid!”.
Worst was the time when I shared the gospel with someone who swore and cursed God in my face.
The truth of the matter is that as sinners, we are destined for eternal damnation already as the Apostle John testifies: “For God did not send his Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (Jn. 3:17-18, italics mine). If we continue in the way of condemnation, it is our choice, but He has already provided a way out in Jesus Christ.
It is not so much that God is so cruel that He crucified His son on the cross; it is we — our sins — that nailed Him to the cross. Therefore, the death of Jesus reflects not the cruelty, but the love of God, as John again testifies “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (Jn. 3:16).
As for the one who said that Jesus was stupid and the one who cursed God, it was their conscious choice not to have anything to do with God, and all the words of condemnation in Isaiah’s 65:13-15, unfortunately, will be a reality to them, culminating in their death, even eternal death.
As we come to the final chapter of the Book of Isaiah, you will find that the message of comfort that begins in chapter 40 is being emphasized, especially in vv. 10-14. However this concluding oracle also serves as a final warning to both the rebellious people of Israel and the world.
66:1-2—God’s Resting Place
(1) Can one really build a house for God as His resting place? Why not?
(2) Where will God “look” for rest then? Why? (v. 2)
(3) What then is God’s ultimate desire in this world He has created?
66:3-4—No Rest is Found in His Chosen People
(4) Oxen and lambs etc. are meant for the offering of sacrifice to the Lord in their worship: While they might offer the “right” sacrifices, what’s wrong with their attitude? (see God’s own comment at the end of v. 3)
(5) What has made their sins even more abominable? (v. 4)
(6) What will the consequence of their abominations be?
66:5-9—Hope for the Remnant
(7) Who are those who tremble at God’s words? (vv. 2, 5)?
(8) How will they be treated by their brothers? (v. 5)
(9) While those who oppose God will be punished, the remnant (who has gone through sufferings) will be saved:
a. What imagery is used for their salvation in vv. 7-9?
b. What important messages are being conveyed with the imagery of this “sudden birth”?
c. Why does the prophet have to say, “Who has heard such a thing?” (v. 8)
66:10-14—Comfort, Comfort Jerusalem
(10) What imagery is used to depict the comfort being given to Jerusalem? How fitting is it, given the fact that it is to be given after their time of sufferings?
(11) Peace and glory (or "wealth", NIV) too will be the marks of Jerusalem (v. 12):
a. What are peace and glory likened to?
b. Is it your personal experience? Why or why not?
(12) The message of joy and gladness is likened to “bones (Hebrew) shall flourish like new grass” (v. 14): What is depicted by this imagery?
66:15-18a—Punishment of the Wicked
(13) What will God’s enemy face at the restoration of His people? (vv. 15-16)
(14) Are God’s enemies confined to the nations? (vv. 17-18a)
66:18b-24—Salvation for All Mankind
(15) The deliverance of the “survivors” of Jerusalem is not just for their own sake: What then is their mission? (vv. 18b-19) (Note: the various names of the places invite many speculations by commentators; but it is safe to understand them as extending from the extreme west [Spain, perhaps] to the south [Egypt], to the north and to the east of Israel.)
(16) How will the Gentiles around the world reciprocate as they hear the message and see the glory of God? (vv. 20-21 — note in particular the inclusion of Gentiles as priests and Levites)
(17) Within the New Heavens and the New Earth:
a. Who will bow down and worship God?
b. Will it only be for a season?
c. What will happen to those who do not believe in and worship the Lord?
(18) At the end of this long book of
prophecies, why not pause and consider the following?
a. Jot down three main messages that are important to you.
b. Reflect on why are they important to you.
c. How may you apply them to your life?
“See, I will create new heavens and a new earth. The former things will not be remembered…the sound of weeping and crying will be heard in it no more…The wolf and lamb will feed together…’” (Isa. 65:17, 19, 25)
The book of Isaiah is certainly a remarkable book of prophecies in which the good news of salvation through Jesus Christ is foretold with power, conviction and clarity — 700 years at least, before His birth.
This is also a book that promises new heavens and earth — a place of perfect harmony and peace where there is no weeping, no crying (65:19) and even wolves and lambs will feed together (65:25).
The reason for such perfect harmony is given throughout the book in that it is because sin has been dealt with completely — the sin of rebellion of mankind against their Creator. Our sin has not only alienated us from the Holy God, but has also plunged the whole creation into sin. As a result, the new heavens and a new earth is not just a place of restored relationship with God, but also a place of perfect harmony with God’s creation.
Today, as the whole world struggles to overcome the threat of global warming, of epidemics like Ebola, of growing famine and the great divide between the haves and the have-nots, we need to remind ourselves that the solution does not lie in education, in redistribution of wealth or in any noble, human endeavors; the only solution lies in our reconciliation to our Creator through our belief in His Son, Jesus Christ as our Lord and Savior.
As Jesus Christ has once-for-all conquered sin and death for us on the cross, a new heaven and a new earth await those who have been reconciled with Him. Upon His return, “He will wipe every tear from their eyes and there will be no more death or mourning or crying or pain, for the old order of things has passed away”, because He says, “I am making everything new!” (Rev. 21:4-5).