Bible Prophecy

The content of this post is a summary of the things discussed in class. If you miss a class or if you have a question, please comment here or ask in the next class. You are important, and if you do not understand, then I need to help you understand.

The first four or five weeks are an overview of covenants and promises that the following weeks will detail.

Week 1:

The first thing to understand about Bible prophecy is that it revolves around people, especially the people of God. These are individuals redeemed throughout history. This group starts with the redeemed of Israel and ends with the Church. Early examples include Adam and Eve, Enoch, and Noah. Even when He created humanity, God made a first division by creating Israel. God made Israel to be a witness to His greatness and a light to the Gentiles. Only the redeemed of Israel did this, along with the Gentiles who came to Him in faith.

The story begins with Abraham (Gen 12:1–3). God promises him that He will

Make a great nation from him.

Give him a great name.

Make him a blessing.

Protect him from evil and reward those who treat him well.

God formalizes His covenant in Genesis 15, where He promises him a great number of descendants. When people made such covenants, the parties involved walked between animals that had been divided. This ceremony meant they were responsible, under pain of death, to fulfill their part of the covenant. When it came to this part of the ceremony, only God walked between the pieces, signifying that the fulfillment of the covenant was His responsibility alone.

In Genesis 17, God added to the covenant the promise that Abraham would be a father of many nations and that kings would be his descendants. It may sound odd to think of many nations coming from Abraham, but one must remember that Israel was never alone. There were Gentiles in their midst from the beginning of the exodus. Concerning the nation of Israel and the congregation, the male stranger was a part of them after they received circumcision (Exod 12:48–49). While not a “thirteenth tribe,” they attained the right to participate as a native-born member of the nation. Their status changed, for example, from a Canaanite to a member of Israel of Canaanite origin. There are prominent examples throughout Scripture, such as Rahab and Ruth. However, other foreigners appear in key places in the OT. One such foreigner is Obed-edom (2 Sam 6:10–12; 1 Chron 13:13–14; 15:18, 21, 24, 25; 16:5, 38). Obed-edom is a “Gittite” or native resident of Gath and likely a Philistine. He was a member of the tribe of Levi and a gatekeeper. Gentiles who became an integral participant in the community of Israel, consequently sharing the same destiny as determined by Yahweh.” The Chronicler affirms Obed-edom and members of his family as gatekeepers (1 Chron 26:1–9, 15), and Ezra mentions gatekeepers as Levites (Ezra 2:70). The faithful Gentiles were brought into the community, and so Abraham was the father of many such nations.

Week 2:

David was God’s first king. His predecessor, Saul, was the one the people would choose. God made a covenant with David.

David was God’s first king. His predecessor, Saul, was the one the people would choose. God made a covenant with David.

Introduction: (derived from the Bible Exposition Commentary on 2 Samuel 7)

The Lord began with the subject of Israel’s land (v. 10) and promised “rest” to His people. The word “rest” is an important word in the prophetic vocabulary and refers to several blessings in the plan of God for His people. The concept of “rest” began with God’s rest when He completed creation (Ge 2:1-3), and this was a basis for Israel’s observance of the Sabbath (Ex 20:8-11). After God delivered Israel from Egypt, He promised them “rest” in their own land (Ex 33:14; Dt 25:19; Jos 1:13,15). David was so busy fighting wars that he could not build the temple (1Ki 5:17), but when God gave rest to Israel, Solomon built the temple using the plans and materials that God gave his father David (1Ki 5:1-4; 8:56; Ps 89:19-23).

The concept of “rest” goes beyond any of these matters because it also speaks of the spiritual rest that believers have in Christ (Mt 11:28-30; Heb 2:10-18; 4:14-16). The concept also looks ahead to Israel’s future kingdom and the rest that God’s people will then enjoy when Jesus Christ sits upon David’s throne (Isa 11:1-12; 65:17-25; Jer 31:1-14; 50:34).

Then the Lord turned from promises concerning the land and the nation to promises concerning David’s throne and family (vv. 11-16). Every king is concerned about the future of his kingdom, and the Lord promised David something above and beyond anything he could have imagined. David wanted to build God a house (the temple), but God promised to build David a house, a dynasty forever! The word “house” is used fifteen times in this chapter and refers to David’s palace (vv. 1-2), the temple (vv. 5-7, 13), and David’s dynasty, culminating in the Messiah, Jesus Christ (vv. 11, 13, 16, 18-29).

Summary of the rest of class:

Also note that Israel’s throne belongs to God, not the king (1 Chron 29:23).

Borders of the Holy Land Num 34:3–12

It is important to remember that all these lands have ever been part of Israel. They paid tribute to David (2 Sam 8:6) and Solomon (1 Kings 4:21).

The continued blessing of the Holy Land depended on their lifestyle. If they failed to walk in God’s commandments, the land would spew them out as it did the Canaanites (Lev 18:28).

Week 3: from Israel to the Church, a study of the reasons for Jesus’ condemnation of the Sadducees and Pharisees in Matthew 21:43

Jesus precedes this with his parable of the landowner (Matt 21:33–42), which parallels Isaiah’s parable of the vineyard (Isa 5:1–7). In both places, the ones overseeing the vineyard are wicked and inept. In Isaiah, they do not take care of the vineyard, and it grew wild grapes. Jesus says in his parable that the vine-growers did not produce fruit. The wild grapes of Isaiah were worthless, and there are none in Matthew. The Sadducees and Pharisees knew Jesus meant them (Matt 21:45). So what was the root cause of this? The reason was the Oral Law, which the Pharisees invented, beginning during the exile. It was intended to help guard the Jewish way of life, but produced the fruit of unbelief. These laws were a “fence” around the Law of Moses. It was flexible and easier for the people to follow. Jesus criticizes them for these “traditions” in Matthew 15:2–6 and Mark 7:5–13.

The leadership of the kingdom of God would pass from Israel to the Church. However, the leaders were Jewish as before. The difference was Christ. Now begins the culmination of God's plan, not by forsaking Israel, but by bringing all that God established in Israel to fruition, including the Law.

Week 4: Suffering Servant Songs

Lesson I: Isaiah 42:1-4: A Biography of the Servant

Historical Context

            The children of Israel are suffering in exile in Babylon. Their sin and rebellion caused their exile. Their lives are in chaos. Both the oppressed and the oppressors are homeless. Zion was plundered, and her walls lay in ruins. They lack wealth, except possibly those who tried to blend into pagan society. For followers of Yahweh, this was a bleak place with idol worship everywhere and no temple of the Lord. It was a lonely time, a period to feel forsaken, to hang their “harps upon the willows in the midst thereof” (Ps. 137:2). The Lord repeatedly reminded them that although Israel had forsaken Him (1:4), He had not, and would not forsake them (41:17, 42:16).

Contextual Analysis

            The previous chapter promises deliverance for Israel, who is called the servant (41:8) and assured of redemption by God (41:14). It is followed by a section condemning idols and those who worship them (41:21-29). A recurring word throughout chapter 41 is “behold,” which acts as a bridge connecting sections. In verse 24, God uses this word to direct attention to the accused. Here, God condemns the idols as being “of nothing,” emphasizing their non-existence. Those who choose them as gods are considered unclean. Both idol and idolater face the same fate—utter destruction. Conversely, God brings good news to Zion! Verse 29 is the last to use this bridging word. God states, “Behold, the idolater is empty and their works have no effect,” their works are nothing, they have no religion, for their god is nothing. 

            This first song is a biographical sketch of the Servant, describing his demeanor and mission. Verse one of chapter 42 begins with the bridging word “behold,” drawing our attention to the answer for the world’s plight. Look now at God’s Servant! The word servant appears 23 times in Isaiah, referring to individuals, Israel, and this unnamed Servant. With so many meanings, debating the servant’s identity in this passage would be futile. What matters most for now is the Servant’s mission. The description starts by stating that God will “uphold” him. The word for uphold means to “grasp, seize something” (CWS, #8551). The Servant is kept safely in God’s hands; no harm may come to him without God’s permission. God’s promise to uphold His chosen one echoes 41:8-10 and fits well within its context. The Servant is also His elect, one of God’s own choosing. The Servant is His soul’s delight in every way. The words “my spirit” represent the “mode of the Lord’s presence (Ps. 139:7), action (Ps. 33:6), and the special endowment of leaders (Num. 11:16, 1 Sam. 18:13)” (Motyer, p 320). The Holy Spirit also inspires the prophets of the Lord (Num. 11:17, 25; 1 Sam. 10:6; 2 Sam. 23:2). God grants His Servant everything needed to successfully fulfill His mission. This mission is worldwide, including bringing “judgment to the Gentiles.” Mispat, translated as judgment or justice, is the central theme of this song. This justice signifies “the Lord’s truth and the truth about the Lord … the truth is not something they seek and gradually discover, but something revealed to them by an agent” (Motyer, p. 320). The same Gentiles from chapter 41, who were idolaters, are now brought under the Lord’s justice, which not only exposes the foolishness of their devotion to “nothing” but also reveals the truth about Himself through His Servant.

            Verse two describes the Servant’s disposition and manner of presenting himself negatively. Three words summarize the Servant’s demeanor: he will not cry – to shriek, lift up his voice – to exalt, support, or aid, or cause his voice to be heard in the street - to be heard intelligently, often with implication of attention and obedience. These words depict the Servant as quiet, meek, and not outgoing when it comes to demanding others’ attention. If he were walking down the street, he would not try to draw attention to himself or shout to be heard.

            Verse three reveals the Servant’s attitude toward society’s outcasts. Using symbols like a bruised reed and smoking flax, the poem highlights the Servant’s gentleness toward those who, like a bruised reed, are fragile or, like the smoldering flax, close to extinguishing. The Servant encourages those who are down and comforts those who have failed and feel discouraged. The verse ends by revisiting verse one, reiterating the mission of bringing “forth judgment unto truth.” This refers to the truth about the one true God. The Servant remains completely faithful to his mission until the very end.

            The final verse of this song continues describing the Servant’s strength of character and will. It again highlights what the Servant will not do. The words “fail” and “discouraged” are derived from the same words translated as “smoking” and “bruised” in verse three. This wordplay contrasts the actions of those the Servant encounters—who are broken and faint—with the Servant himself, who is neither discouraged nor failing. This does not imply that the Servant is above these struggles or incapable of experiencing them, but that the very things that weaken others will not prevent him from fulfilling his mission. Here, the Servant is shown as determined, with God’s help, to complete the course set before him. The last part of this verse reaffirms the Servant’s mission: to bring judgment to the entire world. The “isles,” those at “earth’s remotest bounds,”  will “wait with hope” for his law or instruction. They will place their hope in what the Servant reveals about the one God.

            The servant song naturally flows into the next section, which confirms what has been said about the servant and follows a pattern evident after each song. Verse five describes the Lord’s acts in creation and His ongoing work in giving life to all. God is the faithful creator. Verses six and seven outline God’s plan for all humankind, reaffirming His call to His Servant, His support, and the scope of the mission. God promises to uphold him, referencing verse one, and further explains the Servant’s mission. He is to be a covenant. God made a covenant with Abraham (Gen. 17:4), which was expanded at Sinai (Exod. 19:5-6). Now, God speaks of the covenant with all humanity, fulfilling the promise to Abraham: “in thee shall all the families of the earth be blessed” (Gen. 12:3). The entire being of the Servant embodies an agreement between God and the whole earth. The covenant between God and humanity “originated in Noah (Gen. 6:17-18), and its extension to the entire world is thus not a violation of its nature but rather a fulfillment of its purpose for universal salvation.” The term light appears again in the Servant’s description in 49:6, where God states the Servant’s role to “be my salvation unto the end of the earth.” Verse seven mentions that he will open the “blind” eyes, which can be understood both literally and figuratively—regarding those who lack spiritual understanding. The “prison” might also be interpreted both ways; some see it as Israel’s deliverance from Babylon, while others view it as release from sin’s prison, as in 61:1. The Servant delivers from sin and the blindness it causes. In verse eight, the prophet shifts tone, reaffirming God’s view of idols first introduced in chapter 41. God will not share His glory with “nothings.” Verse nine references 41:22, where God challenges idols to predict future events. As He announces the coming of the Servant and Zion’s deliverance, God asserts His sovereignty over all false gods, emphasizing that only He has the power to influence history.

            The first servant song’s theme of justice flows from the preceding chapter and to the next section by contrasting the lies of the idol to the truth of the only God. This song describes his character and gives some details about his mission, which is further explained in verses six and seven. God has only begun to paint His picture of deliverance through His Servant, which is enhanced by the autobiographical sketch in chapter 49. The identity of this Servant is not given and may not be derived from the context. The prophet is painting the picture of the Servant with a broad brush at this point. We can see only the background. 

Contemporary Application

            The theme of justice, as shown in the mission of the Servant, involves two areas. The first is the truth about the one God. We know this truth confidently because we have experienced Him ourselves. However, this would not have happened if there had not been a modern-day servant of the Lord who proclaimed the gospel’s truth to us. Those who share the good news about the one true God must, as the servant explained in this chapter, be anointed with His Spirit and do those things that please Him.

            Just as the Servant is gentle and unobtrusive, those who bring God’s message of light to the world must also have these same mannerisms. The Servant would not shout down his detractors, but with God’s truth and by His Holy Spirit, he would fulfill his mission. This is no different in the American church today, for it is “not by might, nor by power, but by my spirit, saith the Lord of hosts”(Zech. 4:6). The Servant is the eternal example.

            The Servant also sees the worth of those others may see as worthless, the broken and failing. These “failed ones” can be set right by the truth. The church needs to reach out to these as well. The world’s weight crushes the broken. If we are to be servants of God, we need to reach them with the news of the gospel so that they may be healed. The same can be said of those who are like smoking flax, ready to burn out for “we then that are strong ought to bear the infirmities of the weak…”(Rom. 15:1).

            The Servant is faithful in his work, and as Christians, we would do well to emulate this characteristic as well. The mission of bringing “light to the Gentiles” is not just for this unnamed Servant of God, but for all who would follow God’s way. Even as God is faithful to His creation, He calls all who believe in Him to be faithful witnesses to His truth until the end.

Exile Community, the Messiah, and NT Application

            The exile community was filled with the kind of people who most needed the message of the Servant as described in this song. They had been crushed and oppressed by the Babylonians. Some probably felt they were fading away in sorrow. They needed hope. They would one day be physically freed under Cyrus, but this was not all that they needed. Here we see the Servant bringing, not death upon the enemies of God, but the instruction about the true God. The exile community needed physical deliverance, but as God’s chosen, they needed His salvation.

            This passage’s applicability to the NT era concerns the traits of the Messiah and his worldwide mission. The Servant is unobtrusive and non-confrontational in his dealings with men. This was the way Jesus dealt with the everyday person. Even though he had a severe trial from the devil and from his own countrymen, he did not weaken, even in the face of the cross. Matthew uses these verses in reference to Jesus (Matt. 12:18-21) after Jesus had healed a man on the Sabbath day. Christ was indeed meek and mild in his mannerisms, and it is easy to see how Matthew would see his ministry as a fulfillment of this passage. Jesus was filled with the Spirit (Luke 4:1) and was certainly the delight of the Father (Matt. 3:17). Jesus would do great things for those oppressed and crushed by society, and yet when confronted by his adversaries, he would slip away. Though Jesus went first to the Jews, he also went to those considered half-breeds of society, the Samaritans. He spoke of other sheep that were not “of this fold” (John 10:16). These latter “sheep” were the Gentiles to whom he was the light (Isa. 42:6, John 8:12).

Week 5: Lesson II: Isaiah 49:1-6 An Autobiography of the Servant

Historical Context

            Within the confines of their prison, Israel craved release. This period was a time of great despair and, for some, a time of lost faith. They had lost the reason to sing the songs of Zion (Ps. 137:2,4). Those who had lost faith had time to become hard to God’s pull. Others had been the “rebellious” ones (Isa. 65:2) that were the cause of the exile. They had oppressed the people (Isa. 5:7), and now they received the punishment of the oppressor by becoming the oppressed. To the former, the second song of the servant seeks to provide hope for a future that would see their freedom and an everlasting peace. It is a peace for the righteous and not the wicked (48:22). 

Contextual Analysis

            This section logically flows from the preceding section of 48:16-22. In verse 16, we see one whom God and His Spirit have sent. This later phrase concerning a sending by the Spirit adds to the anointing that the Servant has received (42:1). In verse 17, God decries His servant Israel’s blindness (42:16). God continues to show them the folly of their rebellion in verses 18-19. Oh, if they only listened and obeyed! Verse 21 is reminiscent of Exodus 17:6, where God commanded Moses to hit the rock, but it also speaks of the promise God gave for providing for his people who would return (41:17). Finally, God tells the wicked they will find no peace upon their return. Israel, as a whole, has not reformed and for them “to come back to Canaan is not to come back to God”(Motyer, p. 382). The servant Israel, in chapter 48  “experiences pain because of his rebellion, while the Servant in the song suffers because of his obedience (49:4)” (Ellis, p. 22).

            In verse one, the Servant calls for all to listen to him. His mission is universal (42:1,4,6,49:6), and though his character is meek and unobtrusive (42:2), here he demands attention to his word! Jeremiah, while using similar language (Jer. 1:5) did not demand attention like this when he addressed the nations (31:10), but used the often-repeated phrase “Hear the word of the Lord”. The Servant demands that they hear his words. The previous song was a “word from the Lord to the world about the Servant…this second Song is the Servant’s testimony”(Motyer, p. 384).

            Verse two describes the declarative mission of the Servant. Here he uses the metaphor of the sword which is reminiscent of the figure of the rod in 11:4 and is used in the NT in reference to God’s Word (Heb 4:12). This refers to the Servant’s message as it relates to his skillful use of God’s Word to relieve the downtrodden (50:4) and its demand for a choice to be made concerning submission to God. The word “polished” refers to his purity. Polished metal has been cleaned of impurities and treated for optimum use by its owner, in this case, it is God’s use of the Servant’s tongue to deliver His message. Finally, the reference to being hidden implies a time of preparation until the time chosen by God for the Servant’s mission.

            Verse three concerns the call of the Servant. He is given the name Israel. The name is used in reference to both a person and a people.   It is unlikely, however, that this reference is to the entire nation, since the nation is one of the areas of the mission and since the nation itself (48:1-3) matches none of the descriptions of the servant (42:1-4). Israel is the name God gave to Jacob when He proved him to be a prince with God (Gen. 32:28). The name means literally “God prevails”. Jacob here proved his determination, faith, and holy desire for God’s blessing upon his life. The Servant is this type of person, by whom God is also glorified. Nine of the thirteen OT occurrences of the word are in Isaiah. Of these, four times God is the one who receives the glory. The first is directly linked to the forgiveness of sin (44:22). The second (49:3) is to the work of the Servant, and the last two occurrences are directly attributable to the restitution of God’s people to Zion (60:21, 61:3). God is glorified in those who believe the message.

            Verse four shows the Servant’s humanity. Though God promised the servant will not fail (42:4), he still has the ability to become despondent.   Two words, vain and naught, sum up the value of what the Servant has seen as the fruits of his labor. Vain, riyq, means “emptiness, vanity, a delusion. .. when used with a prefixed l^e to mean, in vain, uselessly “ (CWS, # 7385). Naught, tohu, means here “that which is vain or futile” (CWS, # 8414). From a purely human standpoint, the Servant’s task is futile, but that is not the end of the story. The word “yet” is used to draw attention to an unexpected alternative. The Servant has the normal human emotion to the situation, but his faith rests in God’s wisdom/judgment.

Furthermore, his work/reward resides in the hand of “my” God,  elohiym. The Servant’s reward depends only on God. His faith is in God’s wisdom and power, not his own. The Servant does not rely on the exterior things for his well-being, but a relationship focused on his God to do all the things he has promised him (42:1), and this is why he does not falter or fail (42:4).

            In verse five, we have an additional speaker. This stanza begins in response to the “Then I said” of verse four with “And now, saith the Lord”. To the Servant’s seemingly hopeless situation, God now speaks. God has indeed set his plan for his life from conception. Even the situation that saddens him is part of His plan. First, to gather Jacob back to Him. The word for gather, ‘asap, is a harvest term denoting God’s plan for bringing in his people who have been scattered. They were to be the first, but not the last, to hear the message. Again, we see the word “yet”. Even though Israel may reject the message, the Servant states that he will receive honor in God’s eyes and, through God’s power, he is sustained.

            Verse six is God’s answer to the Servant’s statement about the gathering of Israel. For God, this is a “light thing”, a trivial or light burden (CWS, #7043). To bring salvation to Israel is too small for one whom God has anointed for a worldwide mission. God lists three distinct groups for the task, not just the twelve tribes of Israel, but also the “preserved” of Israel and the Gentiles(42:6). The word preserved, nasar, means “preserved/hidden” (Strong’s, OT# 5341) and is used 16 times in Isaiah. God has preserved a people for Himself, the faithful remnant which God has promised to recover (11:11). The Servant must also bring these back. This situation, however, poses a problem. If the “gathering” is a return to God, how are these to return to Him if they have been faithful? The answer is in the inclusion of the Gentiles in God’s list for this mission. God is gathering all of humanity to himself. The key term is the word salvation, which has the “primary meaning of rescue from danger,” in this case, it is “to rescue from the punishment due for sin” (CWS, #3444). The servant is to be God’s salvation (Motyer, p. 398), God’s rescue from sin’s wages of all who are under His dominion “to the end of the earth”.

            This point leads us to the confirmatory section. Verses seven and eight begin with “this is what the Lord says”. God here relates the reception of the Servant, rejection. Nevertheless, the faithful Lord will be worshipped by kings and princes because of his faithful service. The Servant is his “chosen one” for the task (42:1). God promises to preserve/keep him (42:1) so that he may be the covenant to Israel. God through him will bring “security…, enjoyment…, liberation…, and transformation”(Motyer, p. 390) to them and to “the earth”, again denoting all that are within God’s domain. Verses nine and ten paint the picture of an exodus—captives of prisons and of darkness. For them, the day of salvation will bring release, freedom, provision, and security that come from the “mercy” of Him who is their leader and guide. This work is the Servant’s task; he is both a covenant and anointed leader for all who are under God’s dominion. Verse eleven relates God’s provision for the removal of all that would hinder the message. The valleys will have God’s highway above them, and the mountains will be easily traveled. Verses twelve and thirteen show the extent of the “gathering”  of those in God’s dominion. Verse thirteen concludes the section with a song for all to praise God, who has brought comfort to his people and mercy to the afflicted who have come to Him in this day of salvation.

            This section is an autobiography of the Servant, and its theme is his faith in and relationship to God in fulfilling his universal mission. It continues the overall theme of 40-66 of deliverance for God’s people. It links to the first song by continuing the theme of bringing God’s justice to all of creation by His faithful Servant, Israel. It explains and amplifies key points found within the first song. We see the covenant and light motif of the confirmation statement (42:6) repeated and explained as bringing God’s “salvation unto the end of the earth”( 49:6). The source of the Servant’s not failing or being discouraged (42:4) is God’s wisdom and power (49:4). It is only as the servant fixes his faith upon what God had decreed in His plan for him that the Servant finds the strength for overcoming the despair that is brought on by the his rejection. In confirming the task, God glorifies His faithful Servant in his mission of being both covenant and salvation to a world that must be recovered. Isaiah has added to his portrait of the Servant by incorporating some shapes and hues of humanity, but it is far from complete. In the next song, he will begin to draw on the theme of suffering to add further form.

Contemporary Application

            The Servant is a perfect example for the modern believer. In verse three, the result of the Servant’s life is given: God will receive glory/honor because of him. In this same way, our lives are to be shining lights so that the world may see our good works and glorify our Father in heaven (Matt. 5:16). The task that brought him despair, when viewed from his surroundings, was found to be just another part of God’s. In the same way, we too come upon situations that look impossible for us to achieve success or relief. It is at these times that we must also rely on God’s Word, wisdom, and power to see us through (Prov. 3:5-6). In order for our word to be precise like a sharp sword, we too must be prepared for this work. Our word must also be God’s Word.   As our faith leans on God’s wisdom and power for those impossible situations, we will find that our strength rests in God’s ability. To trust in the outward appearance and not in God’s promises is to doubt His ability to lead us. This attitude will lead to weakness and failure. Living in America does not mean we will always be free from persecution for our belief in God. For the Christian, this fight is through the strength that God’s Holy Spirit gives (Zech. 4:6). It is with God’s promised provision of help that we can withstand the overflowing enemy (Isa. 43:2). Resting on God’s promises results in the glory/honor that God has ordained to be (49:3,7). People see the good works, but part of those good works are the deeds of faith that arise in difficult or impossible situations. In the final analysis, God helps those who are faithful, persistent, and determined. This situation was true for the first man, Israel, for the perfect Servant Israel, and for the believers of all time. 

Exile Community, the Messiah, and NT Application

            The Messiah of the exile community would deliver them from their oppression. They were so preoccupied with their physical state that to think of spiritual rescue by God was not seen. The difference in the time of their physical release and the time of the Servant produces a difference in perception. “Different issues were at stake”(Hanson, p 130). It is a matter of historical context. The views of a people held captive in a strange land and whose return would be hindered and sabotaged by those in the “land of Promise” would have a “Jews only” perspective. However, here Isaiah speaks of another day when God will reveal His Servant who will bring the “light” of God’s truth to all who are under God’s dominion, “to establish the earth” (49:8). Isaiah reveals God’s desire to gather under His domain into the same “fellowship of light” that is presently enjoyed by those Jews who still trust in Him.  Isaiah also shows the “humanity” of the Servant. He will not be an automaton, incapable of emotion. The Servant will be compassionate and tender. He can have mercy on those who are broken (42:3) and find his own strength in the strength of his God (49:4).

            To the NT church, the passage points to the One who will gather all peoples into one body, the Church. (John 10:16). Christ found his rejection by the Jews a time of deep sadness (Matt. 23:37). The early Church would find in Christ the fulfillment of God’s promise to be a “light to the Gentiles” (John 1:8, Acts 13:47). The gathering motif is also present in the teachings of Christ (Luke 13:34). The apostle Paul (Eph. 1:10). The day of salvation (49:8) is seen as “now” (2 Cor. 6:2). It can be seen from this brief survey that the Church sees within this scripture, Him who was indeed “touched with the feeling of our infirmities” (Heb. 4:15), but who did not falter, fail, or succumb to sin. God’s is glorified in Christ’s rejection (Rom. 11:11-12).

Lesson III: Isaiah 50:4-9, The Servant, Justified in Suffering

Historical Context

            It is a dark time in the history of Israel. The country has been ransacked, and the temple is ruined. The walls are gone, with foreigners transplanted as settlers. It is a perfect symbol of the spiritual life of the populace now in Babylon. The idolaters among them have sold out to the

pagan gods (Hanson, p 49) that are worshipped by their captors, and the faithful few are relegated to slavery. The best among them serve at court, and they have the promises of deliverance that are spoken by the prophets. Nevertheless, there is only a remnant that believes. Their desire is for freedom from captivity, but to God they are also captive by the rebellion that has brought them there.

Contextual Analysis

            In the preceding chapter, Zion had complained of being forsaken (49:14), but God uses the picture of mother and child to state that they have not been forgotten (49:15). They would be delivered from Babylon. This third song ties to the passage preceding it, 50:1-3, as an answer to its dialogue. Verse 1 contains two questions outlining Zion’s complaint. They feel that God has divorced them, and they have been sold into bondage because of God. The tenor of the questions suggests that all is lost. Divorce was something that the wife could not return to once the bill of divorcement was given to her (Deut. 24:1-4). God asks, where is this bill?

The question implies that since there is no bill, the divorce is not final. There was time to reconcile. Under the law, a creditor could take the children of the debtor (2 Kings 4:1), but to whom would God owe anything so that He would be in default? The question seems absurd. The questions both show the folly of the baseless doubt that is evidenced in Zion. God comes straight to the point. They have been sold into slavery by their perversely evil, twisted sins! Your mother is divorced because of your rebellion against God. God responds with questions of His own. Why was there no one there when I came, when I called? Why was there no one who would reply? God had done all He could to reach them, but He was met with silence. God continues His questioning concerning His power. Did they think him powerless to redeem/deliver? God is the Lord of creation, able to bring life or death to anything by His word. He is sovereign and they have left Him. To the faithless, God now presents his Servant in answer to their unbelief and mistrust.

            Verse four begins this second autobiographical song, which does not mention the Servant, but is revealed to be spoken by him in verse 10. The Servant presents his credentials as from the Lord.  God has given him the ability to speak His word as one who is a “learned or a disciple”(Strong’s, OT# 3928). The Servant is “taught” by the Lord Himself. This is the mouth that was made like a sharp sword (49:2). The reason for this is so he may speak words of comfort to the weary and failing(42:3). The Servant is awakened every morning for his instruction, just as the Lord had done to the prophets of old (Jer. 7:25).  In wakening the Servant’s ear, the Lord prepares him for instruction so he may also hear as the disciple should. He would be prepared to hear the word of the Lord so that he could transmit it to those who needed it.

            Verse five continues the description of the Servant’s training. His wakened ear has now been opened. He is now ready for his call. It is not mentioned what his mission is, but it has been related before in 49:6 and 42:6-7. In contrast to the rebellious servant Israel of verse one, here we have the familiar “not” phrase for the Servant’s activity as in the first song. He is not rebellious at the Lord’s command and did not walk away from his mission.

            Verse six presents us with a list of some of the sufferings the faithful Servant will have in his mission to Israel and to the Gentiles. First he “gives” himself up to the pain and shame. This word may fit into three categories (CWS, #5414): to present, to put, to make. The first meaning seems the best. The servant is giving himself freely to those who would harm him. Even as he surrendered his emotions and life to the wisdom and power of his Lord(49:4), so here the servant accepts this as part of the road toward his goal.

            Verse seven is tightly bound to verse six because it is the Servant’s explanation of the reason for his presenting himself to his torturers. The phrase “the Lord God”  uses the name adonay, which is used for God only and has a literal meaning of “my Lord”. It is followed by the divine name yhwh. This combination reinforces “the notion of God’s matchlessness”(CWS, #136). His confidence in God’s help is emphatic. Because of his confidence in his Lord he will not be confounded/disgraced. His posture is resolute to fulfill his task “set my face like a flint”. He has all confidence that he will not be “put to shame”. The words “disgraced and put to shame go beyond embarrassment to the idea of ‘reaping shame’ – finding what one asserted to be false, expressing a hope which was not fulfilled, acting in a confidence which proved baseless” (Motyer, 400). The Servant’s basis for trust in His Lord is vindicated by the end result of his mission. Those attempting to disgrace and shame him will have no victory. He stands upon the Lord his rock (Ps. 18:2).

            Verses eight and nine are a judicial setting and express the close relationship between the Servant and his Lord. He is near, qarob, which means “close by, closely related…it indicates a relationship… a relative…to God… to a friend”(CWS, # 7138). Like a kinsman-redeemer, the Lord stands with him. In any contention, the judge of all the earth stands by him against anyone who would accuse or oppose him. The Lord has justified him. God has declared him righteous (42:6), innocent of any charges. The Servant calls for his contenders and adversaries to approach him if they dare, for they are doomed to fail.

            The following section exhorts those who hear the Servant to respond by emulating him. In verse ten, fearing/reverencing the Lord is paired with obeying the voice/message of the Servant. The name of the Lord is the intimate revelation of God’s person as in Exod. 3:15). When darkness comes, those who believe will trust in God as does the Servant (49:5, 50:8-9). 

In verse eleven, we have a second class, those who live by their own “light”. They gird themselves with sparks. They are bright for a moment but are soon extinguished. Their final state is “specifically the pains of sin under the curse of God (Gen. 3:16-17;5:29)”(Motyer, p 401). This final class is parallel with those who would condemn the Servant and suffer destruction (50:9), while those who accept have the true light (49:6).

            The theme of this song is faithfulness in suffering for God’s mission. The Servant is a well-trained disciple of Yahweh. He presents himself as God’s elect and trusts in God as his provider and comforter. He is determined, as in the previous song, to do God’s will no matter the cost. His trust is in the Lord, his justifier and master. He is rejected, but that is not the key to his heart, for God is his strength (49:5). Isaiah has amplified the suffering the Servant endures. He is not just rejected, as in the second song, but is hit in the back, his hair pulled, and is spit upon. Nevertheless, he is confident in God’s justification and final vindication of his message.

This third song has added texture and color to the painting begun in song one. Now the visage becomes clearer and familiar.

Contemporary Application

            Every believer needs to have a disciple experience like that of the Servant. How can we deliver God’s message of hope without the instruction that is only found in His Word? How can we proclaim without His Spirit’s guidance? Those who trust in God as their savior will find this world a place that is often “dark”. Tribulation should come as no surprise to those who follow the Lord. Those who follow the Lord may be assured of His help in times of need. God is the justifier of all who believe in Him. The world may try to find fault in us, but it is God who is our judge. They are the ones condemned(Isa. 54:17). As we follow His Word and seek his will, even the dark places will be made light (Ps. 119:105) while the world’s sparks will die.

Exile Community, the Messiah, and NT Application

            The exiles were people in a “dark” place. They felt alone and abandoned. Even those who had been faithful to the Lord shared the same fate as those who caused the exile with their sins (50:1).  To them, the first priority would be physical release. It is reasonable that they would see the Messiah as one who would deliver from physical bondage, as did Moses. The Servant, as described here, would not fit their picture of the Messiah. They wanted a Moses; God wanted to take care of the cause of the exile. Those who would follow the Servant/disciple of Yahweh would become like him. They would have tribulation of their own people, but would find that God was their light. It would not be surprising to find that those who were transgressors would see the Servant as a phony, a busybody, an usurper of leadership. These would just like to leave Babylon and get back to religion later. They could make it on their own!

            The NT writers incorporate much of this song into their record of the life of Jesus. The Servant speaks to the weary (v. 4) as does Jesus (Matt. 11:28). The Servant spent time alone with God to hear His instruction (v. 5). Jesus spent hours in prayer (Luke 6:12) and proclaimed the Father’s love for him and revelation to him (John 5: 20). The Servant offers himself to those who would hurt him (v. 6), Jesus would be smitten (Matt. 27:26),  spat upon (Matt. 27:30),  and mocked (Matt. 27:29). In reference to the Servants words being light to those who are in darkness, Jesus said those that followed him would have light (John 8:12). The NT community saw in Jesus the perfect fulfillment of the Servant and more.