Category: Isaiah - Wittenberg Door Campus Ministry

Isaiah 50:4-9a - Lectionary for Sunday of the Passion

3/30/2020

3/30/20 Isaiah 50:4-9a
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Old Testament passage this week, from Isaiah 50:4-9a, points us to Jesus. While we might be tempted, from the first few verses, to say it instructs us in how we should be, we fall short if we stop there. Yes, we should be taught by God, yes, we should speak words of sustenance to the weary, yes, we should be ready to follow God wherever he leads us. But what do we do with verse six?

Verse six, though it could be about many people enduring persecution, has always been understood by Christians to be about Jesus, the one who gave himself over to trial in an illegal court, the one who refused to say anything in his defense before the Roman authorities, the one who was mocked, beaten, had his face disfigured, and was disgraced publicly.

Who vindicated Jesus? God the Father, in the resurrection and the ascension. Who will vindicate the Christian? God the Father, who raised the Son, who gives life to the dead, and who has been reconciled to us through the work of Christ, living and dying on our behalf. Jesus is the one who always gives comfort to his people. Jesus is the one who sustains the weary. Jesus is the one who received pain and suffering in our place. Jesus is the one who died for us. Jesus is the one who unflinchingly faced all the terrors which we could ever face.

Is this a good example for us? It certainly is. What will we do with it? While we try to bring help and comfort to others, we realize our ultimate help and comfort is in the Gospel of Christ, redeeming us and reconciling us to God. He has done his work. He leaves us to represent him in this world. During times of trial, then, we remember Jesus, even as we remind others about Jesus.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 49:8-13 - Lectionary for Lent 4

3/16/2020

3/16/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Much of popular Western culture is quick to condemn Christianity as a religion of bigotry and oppression, of powerful people using their power to hurt others, of dictatorial authority. Aside from the fact that those condemnations have only been true at a few times in history, in relatively isolated situations, standing in contrast to the historic Christian emphasis, revolutionary in nature, of caring for the poor, the needy, the sick, the weak, and the dying, we find a picture of a very peculiar army of God in our reading from Isaiah 49.

In this passage, God is promising to gather people together to himself. Those he is gathering are prisoners, people who have been in darkness, people who are not able to carry on as normal people. Prisoners throughout much of human history have been kept chained or in very confined spaces, normally poorly fed, subject to neglect. When they are released, they are doing well to be able to walk away from the prison. Those who have been kept in darkness will be temporarily blinded by the light of the sun. They are not ready to go anywhere on their own. God is going to level out the pathways and provide guides. This is done because the people need assistance. They can’t move as the rest of society does.

Not only does God get the people out of prison, he prepares a road for them, a safe escort which goes slowly enough for them, protection from the hot wind (an unfamiliar item in my climate, but common in many), from blazing sunshine, from hunger and from thirst. When God gathers His army, it looks more like a procession of disabled people who need to be fed.

If we are weak, sick, old, or infirm, God calls us together to his side. He will care for us when we recognize that we are not strong on our own. And, if we think about it in those terms, that’s all of us, all the time. If we can name one thing we are not able to manage, we have just given reason to trust in the Lord. He can manage it all.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 35:3-7 - Lectionary for Quinquagesima Sunday

2/17/2020

2/17/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

I recently went on a trip which was quite challenging. Good, but a serious challenge. After about two weeks in a distant time zone, being sleep deprived, I was on my way home at last. Finally, at an airport in my home time zone, some 44 hours after having awakened for final meetings and my trip, I was spotted by a proud parent and a class of Navy recruits going to take up their first assignment after boot camp. “Lord, have mercy. Help me speak words of comfort, assurance, and grace even though I basically can’t stay awake.”

Isaiah 35:3-7 speaks to God’s servants. Bring strength through the encouragement of God! It doesn’t matter who you are, what time it is, or whether you are fully conscious. Granted, it is better to speak with people when you are in a condition to think and remember. But regardless, God can use His words in those who face trials.

What is the result of our words of hope? In verses 5-7 God brings miraculous strength. He turns a life of fear and danger into security and hope. God’s Word is powerful.

I wish I had some recollection of what I said or how I could encourage those people more, but I don’t. However, we trust the Lord knows all about their needs and will continue to care for them. So it is with much of our life. We pray the Lord will make us faithful. Then He works it all out according to His will.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 55:10-13 - Lectionary for Sexagesima Sunday

2/10/2020

2/10/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our Old Testament reading from Isaiah 55 speaks to the power of God’s Word. Through His Word, God accomplishes His purposes, and those purposes are good. He causes the earth to bring forth food and financial increase (v. 10) in the world through rain. Through His Word, he is also hard at work. In verse 12 God creates joy, peace, and worship from all creation. In verse 13 God makes sure that mighty and useful trees come forth, rather than the thorns and briers which are cleared out of the way and burned up.

How does God create a name and reputation for Himself? He does it through the Word. Several places in Scripture we read that God’s Word increased. This is God’s way of changing our world. In all of life and ministry, then, if we want to see God at work, we should simply show ourselves faithful to bring God’s Word into all the situations we find ourselves in. The growth of Christ’s kingdom is not so much related to what we are able to plan or do, but is based on God’s Word going forth. Sometimes we can predict the results, but at other times we simply stand back and watch God working.

How will God work in our world? We really don’t know. But as we pray that God’s kingdom will come and His will will be done on earth as it is in heaven, we recognize that God’s word is going to be very busy. We can enjoy seeing God at work.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 40:1-11 - Lectionary for Advent 3

12/9/2019

12/9/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

As we move into the second half of the Advent season, our readings turn to a hopeful kind of peace, still driven by the promise of the coming of the Lord. In Isaiah 40:1-11, we are told of the comfort to be spoken to God’s people. Their trouble is coming to an end. There’s no need to fear, because God is on his way.

Some years ago I saw a series of billboards trying to encourage people to turn to God in faith. Actually, that isn’t quite right. They were trying to scare people to turn to God in faith. They asked questions such as, “How will you answer when God asks you what you did for the least of His people?” One of them, with virtually no graphic, just a stark black background, said, “Don’t make me come down there.” - God - How different this is from the picture we are given in Isaiah. What will happen when God comes down here? His arm rules, he sends his reward, he gathers his lambs, he carries them, he leads those with young. Oh, I want God to come down here. I need to be guided. I look forward to a reward. I am identified in Scripture as a sheep that needs his leadership, and he is the good and gentle leader. We don’t try to scare people into God’s kingdom. No, when we confront our world with the truth, it is frightening enough. These people are scared. They need to confront their fear and be confronted with the fact that they really ought to be scared to death in sin and shame, but that Jesus insisted on dying in their place.

Is God still coming to end the world? Yes. He says that the grass withers, the flowers die, but his word, which gives life, will endure. May we decrease and God increase. Come, Lord Jesus.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 1:10-18 - Lectionary for Pentecost 21C, Proper 26C

10/28/2019

10/28/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

A brief conversation I had with a physician once served as the perfect illustration for this week’s Old Testament passage. He said, rather offhandedly, that if his preferred eating habits ever caused blood pressure trouble he would simply work out a medication regimen to fix it. Another person I frequently talked with considered traffic tickets merely the price he routinely paid for his lifestyle.

In Isaiah 1:10-18, God complains that His people don’t really care about the sacrifices they make. They approach sin as merely something to be paid for, like driving a car through the mud merely calls for a car wash. God’s attitude about sin is far different from my attitude about washing the car or sweeping the driveway. Yes, the Lord is the God of all forgiveness. There is no doubt about it. However, the Lord wants us to share His attitude about the serious nature of sin and the joy of His free forgiveness. When our repentance is merely formal, it takes God for granted. This is even an example of taking God’s name in vain. It misses the entire point of forgiveness.

In the passage, then, the Lord calls His people to recognize that our sin is absolutely real, and so is His forgiveness. It is free to us, but it is priceless, and even cost God the Son his life. May we recognize God’s care for what it truly is, and approach His throne of grace with the same care He has - a care that desires holiness.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 66:18-23 - Lectionary for Pentecost 11C

8/19/2019

8/19/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Christians are sometimes criticized for being exclusive in one way or another. Lately I’ve heard a lot of complaints about a lack of inclusion, meaning inclusion of different ethnic and cultural groups or possibly of those with minority racial or sexual profiles compared to the larger culture. Sometimes those critiques are valid, sometimes they aren’t. No doubt there have been times of tension, and there are many who would say the tensions are more severe now than at some other times in history.

Our Epistle reading from Isaiah 66 can help us understand the exclusivity of the Christian life. It is to be exclusively dedicated to the God of the Bible who has redeemed the world to himself. There’s no question about that. Christianity is not about a particular cultural norm. It’s about the way God has reconciled people to himself through Jesus, God the Son, taking the sin of the world upon himself.

In the last days, God is planning to gather those who have believed him, out of every nation where they may happen to be, to himself. Isaiah 66 pictures them flocking to Jerusalem, though it seems there are so many people that the city we know as Jerusalem would not be adequately large. He has made these people to be holy, dedicated to him, a purified remnant of the world, set apart for his service.

God’s gathered people, set apart for His worship, will serve him in holiness through the ages. They come from every age, from every nation, from every culture, from every language. They are unified not by any of those human characteristics which we like to use to sort ourselves. They are gathered in Christ. This is what God’s kingdom on earth should look like as well. Although our earthly communities tend to consist mostly of people who look and act in similar ways, and the local church congregation will probably mirror that to a great extent, it is the relationship with Jesus that matters. He is the one wo gathers us together.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 66:10-14 - Lectionary for Pentecost 4C

7/1/2019

7/1/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament passage from Isaiah 66 describes Jerusalem as a mother and God’s people as infants who receive all they need from that mother. Jerusalem as the city of God is the place where the Lord distributes His care. Here is is abundant nourishment, delight, peace, comfort and rejoicing. While the Lord provides for His people He is also indignant with His enemies (v. 14). This protective quality of God is one that our culture seems to find challenging. After all, isn’t God the God of love, comfort, and forgiveness?

What we have trouble with is the fact that God acts like a protective parent. This means that those who pose a threat to the well being of his children will be discouraged in some way. Are there people trying to harm my children? I will try to put a stop to it. Are there illnesses which could kill my children? I will try to protect them. Are there patterns of thinking or actions that will create hardship and bring ruin upon my family? I will oppose them. God is very much the same way.

By His very act of providing for the needs of His children, He rejects what is harmful. He opposes those who would destroy what He has built. He shows mercy on His people and He opposes His enemies. They are also enemies of His children.

The Christian can give thanks to God for such care. He actually cares enough for His people that He treats them in a special way. They are fed, clothed, sheltered, and comforted. This is the great promise for all who trust in God through Christ.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 65:1-9 - Lectionary for Pentecost 2C

6/17/2019

6/17/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our reading from Isaiah 65, God presents himself as the one “ready to be sought” and “ready to be found” (Isaiah 65:1, ESV). God reveals himself to the whole world, not just to the people of Israel. There is good reason for this, since the people of Israeal are “a rebellious people” (Isaiah 65:2, ESV). God has established that the people called according to His name, the chosen ones, are rebellious. They depart from God’s statutes as fast as they can. Even though God has given them means to approach Him and find his forgiveness and grace, they insist on making up their own ways, which provoke God.

In the Scripture, God has given particular ways, times, and places when His Name is to be sought. Our attempts to improve on God’s Word lead only to God’s wrath. Like the people of Israel we find our world falling apart, even as we strive to create spiritual substitutes for God as revealed in Scripture. The ways He has provided of Christ’s satisfaction for our sins, of repentance and faith, of the life lived in God’s forgiveness, these all seem inadequate to us, so we try to improve them. This will only lead to trouble.

What is God’s response? It is the same as it was in Isaiah’s time. He is there, ready to be found by those who give up on their own striving. He has called to our nation, “Here am I” (Isaiah 65:1, ESV). May we have grace to hear the call.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 65:17-25 - Lectionary for Easter Day, Series C

4/15/2019

4/15/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

When I was a young Christian and spent quite a bit of time with my high school friends, some would speak of their hopes for a heavenly home, mixed with their fears about the nature of tha Is it disembodied Maybe I want to reach a heavenly rest but I will miss all these things - good things - that I enjoy here. I was talking once with a Christian singer/songwriter on a concert tour. Before the concert, he said he enjoyed deer hunting. He was looking forward to an eternity where he could shoot a deer, it would fall down, get up, congratulate him on a good shot, and be completely unharmed.

These ideas about eternity are entertaining. But they are contradicted, in part, by Isaiah 65:17-18, In verse 17 we are told that in the new heavens and new earth we won’t remember “the former things.” Do you enjoy fishing, hunting, gardening, making cheese, or playing the trombone in this life? That’s perfectly fine. Eternity will be a place of delight. But “the former things shall not be remembered or come to mind” (v. 17, ESV). We can expect the Lord to give us joys and delights that we don’t have now. Yet we will not miss anything. We will be glad in what the Lord gives us. It will be better than we can imagine.

That’s just the point of the Christian life, isn’t it? We are made new in Jesus. We don’t cling to the old. And as we look to God’s recreation of all, we can’t imagine what it will be like, but we know it will be good.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 43:16-21 - Lectionary for Lent 5C

4/1/2019

4/1/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

“I am doing a new thing” Isaiah 43:19 says. We don’t need to be around American Christianity long to hear that statement or to see the sentiments usually attached to it. Sadly, these interpretations often depart quite radically from what Isaiah was saying to the people of his time.

Notice, if you will, how verses 16-18 retell an event from the Exodus, when the way through the sea was suddenly blocked for the chariots and army of Egypt. The attempt to pursue God’s presence was stopped in a deadly manner. That was the old thing, the former way.

What is this new way God is proclaiming? Here he makes a way for all the wild things that could harm Israel to receive not only access to God but also access to water, that which gives earthly life. Where there is water, there will also be food. The Lord will provide for those formerly excluded and outcast. So far, so good. This is possibly consistent with what our contemporary versions of Christianity would say. Where’s the difference?

In Isaiah, the new thing provides access to the God who never changes. God is the one who calls all the shots. He is the one who defines the way of access. He gets to change the hearts of the wild beasts and of His people. We don’t see God and pursue Him in our own power and according to our desires. Rather, we see the way of salvation that God has made and prescribed, trusting in His grace which He presents as He wishes. The new thing is God’s plan, not ours. We see His character, His revelation, and His means of grace, and so we follow them, trusting in Him alone. God reaigns and calls us to his side, formerly impossible but not a completed event in Christ. He gathers His people and has them show His praise (v. 21).

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 12:1-6 - Lectionary for Lent 4C

3/25/2019

3/25/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Isaiah 12:1-6 is centered around thanksgiving to God. The people of God will give thanks to the Lord. They will tell about what God has done. This brings great joy.

For some reason, we often seem focused on acts of God which appear negative. Our insurance policies may even classify “acts of God” such as earthquakes or forest fires as covered or uncovered incidents in their coverage. Many in our culture seem convinced that God’s work is, by definition, negative.

In sharp contrast to that, Isaiah 12:1 describes God’s work as turning from anger so as to bring comfort. Verse two describes God’s power as something which drives away fear. Verse five says that God’s name is exalted by his deeds, and it assumes that God’s work is good and gracious.

Do God’s people face trials and tribulations? Yes, they certainly do. Is there a healthy fear of God? Yes indeed. We do not want to fall into God’s righteous wrath against our unrighteousness. But what is the focus of the Bible? It is that, in Christ, God’s anger at sin has been satisfied and that he can look at those who trust in Jesus as if they are perfectly righteous in his sight. God has turned from his anger. He has brought comfort. This is the good news, which should provoke our praises, our songs of joy. The Holy One of Israel is great in our midst.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 66:1-2 - Lectionary for the Commemoration of Matthias

2/18/2019

2/18/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

February 24 is often observed as a commemoration day for Matthias, the apostle selected to replace Judas, as recorded in Acts chapter one. Commemorations such as this are generally held on the day the individual died, as, in some ways, that is the day the person is finally born to eternal life. Churches which recognize a commemoration will often, in the case of important people, change the regular Sunday readings if the day itself falls on a Sunday, as Matthias’ day does this year.

In our reading from Isaiah 66:1-2, God declares that his throne is heaven and his footstool is the earth. For this reason, God wants nothing that we could build him. Many Christians will say, based on passages such as this, that God doesn’t want us to spend resources on fine buildings in his honor. They will speak of the historic churches and cathedrals and of how the elaborate decorations and furnishings were a waste of money which could have been used to help the poor. After all, God needs no dwelling place.

This attitude completely misses the point of building a church, as well as the second half of Isaiah 66:2. In our passage, God looks (with favor) upon the humble one, who values God’s Word. This shows a heartfelt care for the humble needy, who look to God for help. And I would remind us, if in doubt, to notice where all of us live - at the footrest of God. The footstool is not used to kick around or abuse, but to be a place of comfort and rest. God rests by having the earth he created close at hand. Just as the king’s royal cat can curl up on his footrest, we can approach close to God, seeking comfort with him. The church building or cathedral is not for God’s comfort, but for ours. He has made his comfort. We, honoring the Lord who rules over heaven and earth, make buildings to show his honor and glory. These buildings are also a means of providing for God’s people. How many laborers and craftsmen are employed by building that cathedral? How many hungry people are fed due to that payroll and the many businesses which spread out around it? How many people are welcome into the church or cathedral to hear he message of hope in Christ, a hope which brings eternal life? The earthly building is a place for God’s people, as the heavens and earth are the place for God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 6:1-13 - Lectionary for Epiphany 5C

2/4/2019

2/4/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Last week’s Old Testament reading was the call of Jeremiah, who was told that despite his yough and inexperience he would be used to warn the people of troubles. This week we have the call of Isaiah, probably around 740 B.C., about 120 years earlier than Jeremiah. We see that Isaiah has a magnificent vision of the Lord in his temple. I’d like us to notice briefly Isaiah’s response to this vision, especially in Isaiah 6:5.

Isaiah is undone. He calls out to this effect. He confesses that he is “a man of unclean lips” (ESV) and that he lives among people who are the same. He has seen the Lord and cannot expect to stand. This is the normal response to God’s glory. We find God’s power and majesty too great to endure.

Peter Hitchens, in his insightful book The Rage Against God, says that when he and his brother, Christopher, were young, they went into cathedrals at times. They were intimidating places, with vast expanses, huge columns, and decorations which seemed more suited for another world. This always made him uncomfortable until he began to understand that God’s presence is supposed to be errifying. He is the Lord of all the heavenly armies. He is the all-powerful king ruling over all creation. He will accomplish his plan. This is an intimidating idea, to say the least. Isaiah is rightly terrified, and so are you and I. We would never want to come face to face with such a customer.

What hope is there? After all, we are used to thinking about God’s love. Many of my acquaintances who would consider themselves theologically more liberal than I would remind us that God is love. Yes, he is, but how are we going to see the enormity of his love without contrast? In verse seven one of the seraphim touches Isaiah’s lips with a buring coal. He proclaims that Isaiah’s guilt is gone and his sin atoned for. God’s love shows in the fact that he forgives real sinners of their real sin, and that he does it with no effort on the part of the sinner. The God of all who has every right to judge us, who shows us worthy of death, cleanses us from sin. When? When we realize our sin. He, by himself, removes our guilt, even as we realize we cannot remove that guilt.

We have to wonder how many more times in his long life as a prophet Isaiah must have seen his sin and remembered God’s forgiving grace. We cannot know in Isaiah’s life, we cannot count the times in our lives. Yet when we realize the glory of God and our poverty, we can also find hope in those words, “your guilt is taken away, and your sin atoned for” (Isaiah 6:7b, ESV).

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 62:1-5 - Lectionary for Epiphany 2C

1/14/2019

1/14/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

God’s work in Isaiah 62 is to proclaim the righteousness and salvation of His people. In this way He makes it known to all. Does this seem at all backwards to you? Most Christians in North America have been taught that it is our job to tell about God’s righteousness and salvation. We have been taught that in corporate worship it’s all about what we bring to God in our enthusiasm, dedication, and spirituality. We have been fed this idea that we have something worthy to bring to God so He can have the glory that He seems to need. It’s almost as though we think God is a big ego baby who we need to please. That’s not a biblical view of God and man. In fact, it’s much more similar to the view we’d find in the paganism of the ancient Greeks and Romans, as well as in many of the other folk religions of the world.

It’s time to refocus ourselves. God is the one in Isaiah 62:1 who will not be quiet. He is the one who wants to fan the righteousness of his people into bright flame, so that, in verse two, the other nations and kings will see the righteousness and glory of God’s people. They receive a new name, stated in verse four, and translated “My Delight Is in Her (ESV). Yes, God’s people are named those in whom God delights. Far from our earning any sort of merit, God has given us all the value that we will ever have, all the value that we will ever need. He has done this by calling his people by a new name, by making them his own people, and rejoicing over them.

In our worship, trying to work up the kind of enthusiasm that our world wants us to have will only result in despair or arrogance. We are pleased with ourselves because we are so very spiritual or we are badly disappointed in ourselves because we are so unspiritual. That’s a path that leads only to harm. Instead, let’s recognize the biblical pattern. God, the true God of all, the creator and sustainer of the entire universe, has called his people out from their desolation and has made them a crown of beauty. He intends all nations to notice them and to give Him glory. It’s all about God, not about us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 43:1-7 - Lectionary for Epiphany 1C

1/7/2019

1/7/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament reading this week, from Isaiah 43, repeatedly speaks of a particular attitude or situation and then gives a reason. I was particularly struck by some of them.

In verse one, God tells his people not to fear. Why? Because he has redeemed them. He goes on to tell what this redemption is. He’s called them by name. They belong to God. In biblical terms, whenever someone owns something, the person has a responsibility to attend to and care for that something. We are held responsible for those things over which we have authority. Before God, being in a position of authority means we are to care for the best interests of whatever we are in authority over. This is because God, creator and sustainer of all, is the one who cares for the good of all in his hand. When he has called his people by name, they are his, to be under his protection. If they reject God’s protection, he allows that, and he allows the consequences. But God is the one who has called his people. He will care for them.

In verse two we find means of physical harm - water and fire. God’s people are promised safety. Why? Verse three describes it. He is the Lord our God. He has ransomed his people so that they will be protected from their enemies. This concept may be confusing to some. After all, people are killed for being Christians. It’s certainly been more common in the 20th and 21st centuries than in any century before. And we certainly recognize that, if we wish to be more literal with this passage, people drown and die in fires. Being a Christian doesn’t make you float any better than having any other worldview. Christians have the same physical characteristics as anybody else. If engulfed in flames, they are just as liable to death. What kind of protection is there? The idea of a ransom points the Christian immediately to the New Testament concept of Jesus suffering in the place of others, dying for their sin, and rising from the dead. Jesus’ promise is that in the last day he will raise the dead to everlasting life, that he is the firsborn from the dead. Your resurrection and my resurrection are really no more miraculous than Jesus’ resurrection. He accomplished what he said he would do. We can expect that if he has said we will be raised and will not be subject to eternal death, he is correct. We have been ransomed by God. He has purchased us. And he will care for his people.

In verse five, we are again told not to fear. Why? God is with us. He is going to bring all those called by his name together. There is no place for fear in the presence of the God who has purchased us, called us by name, given us his name, and ransomed us from all harm and evil. This is perfect love, which we are told casts out all fear (1 John 4:18). May the one true God, the triune God, Father, Son, and Holy Spirit, guard his people this day and to eternity.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Isaiah 60:1-6 - Lectionary for Epiphany, Series C

12/31/2018

12/31/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament passage for this week, from Isaiah 60:1-6, depicts God’s people as a beacon reflecting their Lord’s light. It is glory from God, shining on the nations who surround them, those who are in darkness (v. 2). We recall that, especially in the Bible, the place of darkness is a place of danger. It’s where natural hazards lurk, where you can fall off a cliff or into a pit, become entangled in undergrowth, or be attacked by animals or criminals. The darkness of our modern world is no less dangerous. We hear of those who sought out alliances with others who would help them go to a new land, a place of opportunity and prosperity, only to find themselves involved in human or drug trafficking. We hear of those who set out to make a new life for themselves but find their old problems following them. I recall vividly when I was in college learning of the case of a man who worked hard for his employer, tirelessly exceeding his expectations, and was given an unexpected day off to go golfing, only to be struck by lightning and die. We never know what dangers are in the darkness all around us. We can’t see them coming. Those we do see we often misunderstand. What do we need to do? We need to go to the light of God, reflected from His people. Here we can see and understand (v. 5). Here we will find the abundance of the sea: food, treasure, access to different places, trade and commerce.

What is the ultimate goal of being in the light? It is to see the true eternal treasure, that which will never pass away. We find this foreshadowed in verse six, where we have people coming from the East, with gold and frankincense, gifts presented to Jesus. Along with those gifts, we find good news, the joyful message that Jesus, the light of the world, has come. This is the hope we have been looking for all along. When we see the world as illuminated by the Christ, we can see clearly. We know that he is the one who has conquered all ultimate danger on our behalf. We can live and even die in peace and safety.

As we move into the season of Epiphany, my prayer is that my readers will increasingly see that Jesus is the light of the world, the one we need.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Resolution - Judgment, Hope, Future Blessing

12/4/2018

Tuesdays are for the Old Testament
12/4/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 56-66: The Book of the Anointed Conqueror” “Prayer and Response: Steps to the New Heaven and New Earth (63:7-66:24)” Loc. 14554-15481.

Motyer observes that Isaiah has built tension to a high point. Then, in the last few chapters, when we expect resolution and fulfillment, the message is “not yet” (Motyer 1993, Loc. 14557). The book leaves us with promises and a need to pray.

Isaiah 63:7-64:12 is “The prayer of a remembrancer” (Motyer 1993, Loc. 14561). The first person speaker reminds God of his merciful care for his people. He also reminds God of the trials which have fallen on God’s people. Through their history, 63:9 tells us, God has always stood by his people (Motyer 1993, Loc. 14595). Although the people have failed, 63:14 asks if God will also fail (Motyer 1993, Loc. 14650). He appears to hve turned away from the people. At the start of chapter 64, then, is an expression of sorrow. If only! This is another reflection of the tragedy God’s people have endured(Motyer 1993, Loc. 14731). God could have destroyed the enemies, but he has not done so. He did not rescue his people because of their flagrant sin. He allowed them to suffer and come face to face with the consequences (Motyer 1993, Loc. 14777). The reason God’s people were not altogether destroyed is that God’s mercy has never changed (Motyer 1993, Loc. 14793).

Isaiah 65:1-66:24 provides us with some certain promises. God’s people are awaiting his deliverance. God shows that he intends to deliver them, but not immediately (Motyer 1993, Loc. 14837). God’s people have begun to seek him. He is also being revealed to a foreign people (Motyer 1993, Loc. q14866). The Lord has called his people to repentance. They have resisted (Motyer 1993, Loc. 14896). Therefore the Lord condemnes his people multiple times in the start of Isaiah 65. As the people follow the ways of their parents they continue to reject God (Motyer 1993, Loc. 14934). Verses 8-10 do acknowledge a remnant. Some will inherit God’s promises (Motyer 1993, Loc. 14946). These people will be brought to a place of blessing. On the ohter hand, in 65:11-12, some will forsake the Lord (Motyer 1993, Loc. 14978). Those will receive a punishment suited to their offense.

Isaiah 65:13-25 returns to the blessings of God’s people (Motyer 1993, Loc. 14994). God will place his people as a special group involved in world-wide blessing (Motyer 1993, Loc. 15009). They will have all they need. They will be called by God’s name, i.e., as having authority to enter into his blessing (Motyer 1993, Loc. 15025). This is represented as a new city in verses 17-20. The people and city exactly match God’s joy and city (Motyer 1993, Loc. 15063). The overarching picture is that of God’s presence.

Isaiah 66 then reviews the contrast between judgment and hope (Motyer 1993, Loc. 15108). Motyer draws extensive parallels between this and other biblical passages. In verse 1 God is the transcendent one. The whole workd is his footstool (Motyer 1993, Loc. 15154). He is entirely without limits. The distinction between godly and ungodly actions is made very obvious (Motyer 1993, Loc. 15176). In verses 5 and following the judgment of God will be sudden a nd inescapable. God is the one “who has committed himself to his poeple “ and will surely complete his purpose (Motyer 1993, Loc. 15274). Therefore, in verses 10 and following they will live in fellowship with God. Motyer again emphasizes Isaiah’s distinction between coming judgment on his enemies and blessing on his people. The work of the gospel will spread throughout the world, bringing all sorts of people as an offering to God (Motyer 1993, Loc. 15417).

Looking for the Anointed One

11/27/2018

Tuesdays are for the Old Testament
11/27/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 56-66: The Book of the Anointed Conqueror” “The Coming of the Anointed Conqueror (59:14-63:6)” Loc. 13889-14553.

Motyer finds Isaiah 59:14-63:6 as a move from observation to action. God has seen his people threatened, harassed, even defeated. He moves to work salvation for his people and venteance against his enemies (Motyer 1993, Loc. 13892). The individual in 61:1, who speaks for God, is very like the Servant of the Servant Songs (Motyer 1993, Loc. 13918). Motyer notes great similarity in the structures of these passages.

Isaiah 59:14-20 speaks of the situation of God’s people. God’s commitment for salvation and vengeance becomes clear (Motyer 1993, Loc. 13938). God is indignant at the troubles which come upon his people. He dresses himself as the one who can bring justice (Motyer 1993, Loc. 13965).

God works justice through a singular “you” introduced in Isaiah 59:21 (Motyer 1993, Loc. 13991). This serves to introduce chapter 60, in which the Lord will establish a city a nd complete the blessing promised to Abraham (Motyer 1993, Loc. 14010). Isaiah’s picture of the city is a place of light (Motyer 1993, Loc. 14038). It is a world-wide community (Is. 60:4). The nations come together as God’s people. Those who enter have turned to God. They no longer have their old religion (Motyer 1993, Loc. 14114). The transformation is complete. Isaiah describes a wide variety of changes which occur. All is done by God’s provision (Motyer 1993, Loc. 14159).

Isaiah 61 brings in the Anointed One again (Motyer 1993, Loc. 14189). Here he is the one who transforms the world. Likewise, God’s work is transferred to the Anointed One. The people who have been broken will be restored by the Anointed One (Motyer 1993, Loc. 14215). The language of replacement is important. God replaces each ill with a corresponding good. Motyer identifies yet another song in 61:10-62:12 (Motyer 1993, Loc. 14341). Here the Servant works joyfully and urgently at salvation. God’s people in Zion are the crown of God. They show him to be king (Motyer 1993, Loc. 14394). The land is a delight because God has visited it.

Isaiah 63:1-6 then summarizes the power of God. His power is shown in comfort, but here in his wrath (Motyer 1993, Loc. 14474). The Anointed One is the one clothed in salvation. He now acts in wrath (Motyer 1993, Loc. 14502).

Isaiah 51:4-6 - Lectionary for Last Sunday of the Church Year, Series B

11/20/2018

11/20/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Where will our help come from? Our Old Testament reading for this week states clearly that salvation is of none other than God and that He will accomplish it all. In fact, God’s justice and salvation is nothing we would figure out on our own. He will give instruction and he will shed light on “the nations” with his justice, something they apparently have not known.Why have we waited so long? Redemption, enlightenment, justice - all seem far away. To us this makes no sense because we have God’s Word in the Bible, we have a long history of observing God at work, and we aren’t stupid, after all. So why has it not worked out?

You may have noticed that I deliberately left out an important part of the equation. In verse six we see that all creation, all that we can observe, will pass away, leaving only God’s salvation and righteousness. When God brings about instruction, justice, and enlightenment nothing outside of his righteous salvation will endure. This means that all our attempts at self-righteousness, self-enlightenment, human justice and instruction will pass away. They may be very good in this age and in this world but they are impernament. Only God’s work will last forever.

Where’s the good news in all this? It would be easy to walk away from the Scripture filled with a sort of earthly hopelessness. After all, if in the end it doesn’t matter what we have done in the earthly realm, maybe we wold do just as well by not bothering to try making improvements.

What we must remember is that in our daily walk we are part of God’s work of righteousness. As we look to the Lord, he speaks to us through his word, bringing enlightenment and a knowledge of true justice. We won’t be able to bring about God’s perfection in this life, that is something only he can do, but in a small way we can point forward to God’s coming kingdom. We can be God’s instruments, showing mercy, and helping our world to look forward to the day when God’s salvation will be visible plainly, when all else passes away. This is the hope and plea of the Christian, who has seen the beginning of God’s mercy in Jesus, who looks forward to his return.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Not through Political Means

11/20/2018

Tuesdays are for the Old Testament
11/20/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 56-66: The Book of the Anointed Conqueror” “The Ideal and the Actual: The Needs and Sins of the Lord’s People (56:1-59:13).” Loc. 13140-13888.

Motyer reads Isaiah 56:1-59:13 as a contrast. The ideal is a harmonious people, gathered around the world, centered on God’s Sabbath rest. Actual life is far different. The actuality is a mockery of God’s ideal (Motyer 1993, Loc. 13145).

Isaiah 56:1-8 depicts Judah as an international leader which draws the nations together (Motyer 1993, Loc. 13150). Verses 1-2 show that in some way God’s people receive his blessings (Motyer 1993, Loc. 13167). Those who do justice can live in some sort of righteousness. The Sabbath is seen as a prime indicator of righteousness (Motyer 1993, Loc. 13192). The customs and rituals of the society acted as the glue which would unity people.

The righteous work of God’s people blesses all sorts of people. In Isaiah 56:3-7 this includes the “foreigner” and the “eunuch.” While the Old Testament describes a unique people of God with a pure identity, Motyer points out that outsiders were welcome to join God’s people (Deut. 23:3ff; Ex. 12:48-49) (Motyer 1993, Loc. 13213). The people remain distinctly God’s people. That does not require that they were uniform to begin with. In verses 4-6 the people are entering into God’s covenant (Motyer 1993, Loc. 13228). Their decision was not simply to join God’s people. Verse six is plain that they join God. It has a clear personal element (Motyer 1993, Loc. 13249). Isaiah 56:8 then describes God’s gathered people as a blessing.

As Motyer has observed, the ideal is not the same as the reality. In 56:9-57:21 the text speaks of self-serving leadership and of people who have forgotten the Lord (Motyer 1993, Loc. 13269). The leaders are criticized not because of their policy, but due to their moral character (Motyer 1993, Loc. 13273). In this text it is impossible to be privately corrupt and publicly good. These leaders do not even know that they are unqualified. They are lazy and not caring for others (Motyer 1993, Loc. 13303). Chapter 57 then speaks of the more popular culture. The people are living in a world which begs for God’s rescue (Motyer 1993, Loc. 13324). Motyer considers literary theories which would separate this passage and assign it to a different and later author. He finds it to belong best to the overall, unified text (Motyer 1993, Loc. 13346).

At the start of Isaiah 57 the righteous and merciful people are perishing. Motyer observes that the text in verse 2 shows they are actually escaping from harsh treatment (Motyer 1993, Loc. 13366). The idea of departure from a covenant with God is described as either adultery or prostitution (Motyer 1993, Loc. 13393). The marks of the pagan fertility cults can be seen in a description of prostitution. The Scripture is clear in its condemnation of the naturalistic fertility cults. Because of the religious defection the people should expect a divine response (Motyer 1993, Loc. 13418). This is promised in verse 6. Trying to hold to both God and the idols is deadly (Motyer 1993, Loc. 13443). Verses 12 and following state clearly that good works will not cancel lack of faithfulness (Motyer 1993, Loc. 13483).

Iaiah 57:15 and following again describs God’s activity to draw his people together (Motyer 1993, Loc. 13517). Those who have been crushed by their world are visited by God. He revives them. He lifts them up to the place he would use them (Motyer 1993, Loc. 13530). This work of God is not in any way deserved by the people. It is entirely according to his mercy (Motyer 1993, Loc. 13552). God enables sorrow and repentance in his people. Each individual is called.

Isaiah 58:1-59:13 then turns to the idea of sin being shown and confessed. Those who are finding no peace in their reigious faith are confronted with their motives (Motyer 1993, Loc. 13592). God’s people do good works not to change God but to care for his created order, including their neighbors. Observances for selfish purposes are vain (Motyer 1993, Loc. 13631). The point of fasting, prayer, and giving is the good of our neighbor. The epitome of this mercy is a Sabbath, a day of rest (Motyer 1993, Loc. 13744). We are therefore back to the idea expressed at the start of this segment. The Sabbath is central to righteousness. God’s people, departing from the faith, are in need of confession, forgiveness, and deliverance (Motyer 1993, Loc. 13842).

Unchanging Promises

11/13/2018

Tuesdays are for the Old Testament
11/13/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “E. The Greater Deliverance (49:1-55:13)” Loc. 10947-13096

Motyer finds in Isaiah 49-55 a contrast between the changing relationship shown in redemption from Babylon and the unchanging nature of God’s promises to Israel (Motyer 1993, Loc. 10947). In 49:1-6 the Servant calls the world to hear and be released from bondage into truth (Motyer 1993, Loc. 10968). Motyer goes on to analyze the structural progression of thought in great detail. The passage points to a divine and human agent who acts near and far to rescue all God’s people.

Isaiah 49:7-13 speaks of the success of the Servant’s work. Motyer identifies numerous very brief songs in these verses dealing with the way the Servant interacts with the world in general and Israel in particular (Motyer 1993, Loc. 11109). The Servant is despised and abused by the nations (Motyer 1993, Loc. 11132). Despite this he will rescue the nations, bringing in a day of salvation.

Not all is well in the presence of the Servant. 49:14-50:11 speaks of unresponsive hearers (Motyer 1993, Loc. 11200). Again, Motyer observes numerou very brief units in the text. Though Zion feels forsaken, the Lord has never forgotten His people (Motyer 1993, Loc. 11234). God’s people will be gathered. More will return than went into captivity (Motyer 1993, Loc. 11272). God will bring people from the nations into his people. Those who refuse God’s restoration seal ther own fate. Motyer describes them as “self-destructive” (Motyer 1993, Loc. 11304). Regardless, God is able to rescue any who do not refuse him (Motyer 1993, Loc. 11339). In 50:111 the Servant is clearly the one who suffers himself (Motyer 1993, Loc. 11365). Especially verses 6 and following point to the Servant as an individual, not a personification of the nation (Motyer 1993, Loc. 11398). The rescue from bondage and darkness is related to trusting in the name of the Servant (Motyer 1993, Loc. 11443).

Isaiah 511-52:12 speak to the future prospects of salvation and to its reality (Motyer 1993, Loc. 11460). Motyer identifies eight distinct oracles in this passage. They call the people to hear from the Lord and promise salvation. The oracles, like the rest of Isaiah, show very careful organization and progression of thought (Motyer 1993, Loc. 11502). The first messages are of salvation for Israel, for all the nations, then a call to faith and perseverance. The salvation of Isral in the past was a rescue from Egypt (Motyer 1993, Loc. 11637). The same God is still able to rescue his people. Therefore, 51:17-52:12 have a number of commands that God’s people should respect (Motyer 1993, Loc. 11773). The rescue has been accomplished. It remains to be received. Reception of God’s deliverance is done by awaiting God’s return and acknowledging him as the one who rescues Israel (Motyer 1993, Loc. 11946). This rescue is a greater Exodus than that from Egypt (Motyer 1993, Loc. 11980). In the new Exodus the enemies will not pursue God’s people. They depart from bondage without fear or turmoil (Motyer 1993, Loc. 12038). Again, the text shows very careful balance, which can be disscted into very small portions. The Servant s both exalted and humiliated (Motyer 1993, Loc. 12079). This reaches to many nations. In the Servant, salvation is as universal as it can be. By and large, the Servant is not accepted (Motyer 1993, Loc. 12172). The news given is not recognized. Therefore, the Servant suffers, and he suffers alone (Motyer 1993, Loc. 12235). His suffering is the punishment deserved by his people. It is not his own (Motyer 1993, Loc. 12271). Even when taken away to death the Servant is not understood (Motyer 1993, Loc. 12390). However, the Servant is triumphant, as we read in 53:10 and following. Having made himself an offering for sin, the Servant becomes the one who executes God’s will (Motyer 1993, Loc. 12563). Because all has been made ready, God calls to his people. 54:1-55:13 give promises of the success of the Servant’s work (Motyer 1993, Loc. 12657). By his work the world can come for pardon (55:1-13). By God’s word a feast is prepared. The curse of sin is done away with (Motyer 1993, Loc. 12895). Even with no resources, people can come and buy what they need. God has provided all that may be desired.

God Greater Than World Leaders

11/6/2018

Tuesdays are for the Old Testament
11/6/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “D. The Great Deliverance (44:24-48:22)” Loc. 10096-10946.

Motyer treats Isaiah 44:24-48:22 as one unit, with a parallel in 49:1-53:12. In this unit cyrus will be the agent doing God’s will (Motyer 1993, Loc. 10096). He begins with a thematic outline showing that the progression of ideas is in the same order in the two passages. The people of God, who have been captive in Babylon, will be released both from the nation and from its idols, though they will not wish to leave the idols behind (Motyer 1993, Loc. 10121).

The passages opens by declaring that God is the only redeemer of Israel (Motyer 1993, Loc. 10151). He is the creator of all. He is ever-present. He has only one purpose, that of redeeming his people (Motyer 1993, Loc. 10188). Motyer notes the bias which would assign a late date of composition since 44:28 names Cyrus, not even born at the time of Isaiah. Predictive prohecy, though relatively uncommon in the Bible, is certainly assumed to exist (Motyer 1993, Loc. 10200). Isaiah 45:1-8 discusses the relationship between God’s purposes and those of Cyrus (Motyer 1993, Loc. 10210). Cyrus is presented as an instrument of God. Motyer wishes that Cyrus had believed the true God (Motyer 1993, Loc. 10272). Even though Cyrus does not seem to know God, God knows him (Motyer 1993, Loc. 10282). God is shown as the one who knows all things and can govern them all. Motyer recognizes this as a comfort (Motyer 1993, Loc. 10306).

Isaiah 45:9-13 addresses objections to God’s sovereign activities (Motyer 1993, Loc. 10354). Just as a shard of pottery does not question the potter, God’s people do not criticize God’s use of a Gentile to deliver them. God’s actions are not open to debate (Motyer 1993, Loc. 10391). He does have a coherent plan, described in 45:14-25. Those who follow idols will be brought to Israel’s God (Motyer 1993, Loc. 10416). This applies regardless of national origin. The salvation of God, then, brings glory to God in Israel (Motyer 1993, Loc. 10451). The Gentiles come to Israel to find God. The idols, who need to be carried around, cannot save anyone (Motyer 1993, Loc. 10487). God, however, is the one we can look to for rescue (Motyer 1993, Loc. 10519).

Isaiah 46 develps the author’s chronology. Though the people of Babylon are threatening and though Israel is rebellious, God is determined to crush his enemies and care for his people (Motyer 1993, Loc. 10535). In verses 1-2 the gods people have made become a burden t o them. Motyer briefly describes the known Babylonian gods (Motyer 1993, Loc. 10550). While the false gods are a burden to those who carry them, the God of Israel actually carries burdens in verses 3-4 (Motyer 1993, Loc. 10572). Verses 5-7 compare God to the idols. Motyer sees that there is no real comparison (Motyer 1993, Loc. 10583). He is the one who has actually made things, as seen in verses 8-11 (Motyer 1993, Loc. 10588). The coming restoration of Israel will be under Cyrus the king. Motyer notes, “There will be a return without freedom or sovereignty” (Motyer 1993, Loc. 10611). Yet verses 12-13 show God as the one who does save his rebellious people.

Chapters 47-48 deal with Cyrus’ triumph. Motyer finds a strong chiasm in the chapters (Motyer 1993, Loc. 10626). He details it as he continues, using it to unify thematerial. Babylon, having been overly proud, is destined to fall. God will take retribution as he protects his people Israel (Motyer 1993, Loc. 10652). In 47:1-4 Babylon is to be humbled forcefully. It will fall for Israel’s good (Motyer 1993, Loc. 10662). In speaking of hte atrocities of war, Motyer notes this is surprising. The Old Testament has no place for ignoring morality in a time of war. Atrocity remains atrocity. It is unexpected to see people treating their enemies in the way Babylon does (Motyer 1993, Loc. 10684). In verses 8-11 Babylon realizes that there are moral consequences for their actions (Motyer 1993, Loc. 10689). The are going to receive exactly what they had given to other nations. Verses 12-15 show that all the punishment is related to Babylon’s religion. They used various types of sorcery. Babylon was observant of a religion but was not looking to the real God (Motyer 1993, Loc. 10723). Once Babylon has fallen, Cyrus liberates his prisoners. They are clearly stubborn and treacherous (ch. 48). However, God arranges for them to return home (Motyer 1993, Loc. 10745).

In Isaiah 48:1-11 it is clear that Israel has forfeited any claim to divine favor. Yet God, even by his very name and identity, is the one who keeps his covenant (Motyer 1993, Loc. 10786). He is going to care for his people. Motyer does note that the time of fulfillment is not specified. Yet it is ceratin (Motyer 1993, Loc. 10807). God will do this, in verse 11, for his own sake. God’s rescue of his people is proof of his reliability (Motyer 1993, Loc. 10855). With this said, God, in verses 12-22, reminds the reader that he will keep his word in the future as well (Motyer 1993, Loc. 10866). As we approach the end of Isaiah 48, Israel has been rescued from captivity. God has kept his promises. Yet the people do not have peace due to their sin (Motyer 1993, Loc. 10915).

Useless Idols

10/30/2018

Tuesdays are for the Old Testament
10/30/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “C. The Redemption of Israel (42:18-44:23)” Loc. 9389-10095.

Motyer finds in Isaiah 42:18-44:23 a parallel structure. First is a description of national redemption from enemies. Second, with the events in the same order, is a description of spiritual redemption from sin (Motyer 1993, Loc. 9398).

In 42:18-25 the deaf and blind are called to consider Israel God’s servant (Motyer 1993, Loc. 9412). Although God has done what his people need, in verse 20 they refuse to see or hear (Motyer 1993, Loc. 9458). This robs Israel of her standing, that of the people who would attract all nations to God (Motyer 1993, Loc. 9471). This leaves God’s people as an entrapped nation. The prophet, says Motyer, views God’s activities, even through another nation, as still God’s work and purpose (Motyer 1993, Loc. 9485).

Isaiah 43:1-7 describes national redemption (Motyer 1993, Loc. 9504). Motyer comments, “Even in his punishments the Lord remains with his people” (Motyer 1993, Loc. 9523). Because he has committed to Israel in covenant, they are his. Although the people endure captivity they will be rescued (Motyer 1993, Loc. 9538). God expresses his willingness that Israel should be rescued even at the cost of other nations (Motyer 1993, Loc. 9564). By verse seven Motyer notes a ceratin hope for the future. God will rescue all his people (Motyer 1993, Loc. 9583).

Motyer finds a coutroom scene in 43:8-13 (Motyer 1993, Loc. 8588). God’s people are witnesses of how idols are made. They cannot protect a nation (Motyer 1993, Loc. 9613). An understanding of the true nature of idols should direct people to the true God, the one who is real (Motyer 1993, Loc. 9638).

Isaiah 43:14-21 builds on the testimony of God as opposed to idols. God will rescue His people from a captivity in Babylon (Motyer 1993, Loc. 9658). God will show his sovereign care over both nations and individuals (Motyer 1993, Loc. 9671). This divine work of rescue is to be notable in every way (Motyer 1993, Loc. 9701).

In Isaiah 43:22 the attention turns from a national view to a more individual, spiritual state (Motyer 1993, Loc. 9712). The passages of bondage and release are parallel to those earlier pertaining to the nation. The people had separated themselves from thei mportance of the sacrifices (Motyer 1993, Loc. 9731). the people found no rest through their religion.

In Isaiah 43:25 and following God promises to blot out his people’s sins (Motyer 1993, Loc. 9775). He is able to give his blessing where wrath was deserved. Again, motyer notes a courtroom scene (Motyer 1993, Loc. 9789). The sinners are unable to make a case for thier innocence. They know they cannot earn rescue (Motyer 1993, Loc. 9807). The people, however, remain God’s chosen people (Motyer 1993, Loc. 9835). He promises that he has chosen them.

God’s promise is made certain beginning in Isaiah 44:6 (Motyer 1993, Loc. 9864). God identifies himself as the only true God (Motyer 1993, Loc. 9878). He proves his deity by dealing with people through history. They, then, turn to their idols (Motyer 1993, Loc. 9906. The idols, when compared with God, are nothing (v. 8). They are created in the image of their makers. God is the living and uncreated one (Motyer 1993, Loc. 9950). The idols bring no advantage (Motyer 1993, Loc. 9964).

In the end, 44:21-23, the idolater is brought to repentance. He calls out for salvation to the idol, but is told by God that his redemption is already complete (Motyer 1993, Loc. 10046).The former idolater then knows that God has wiped out all his sins (Motyer 1993, Loc. 10071.

God's Restoration for All Peoples

10/23/2018

Tuesdays are for the Old Testament
10/23/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 38-55: The Book of the Servant” “B. The Consolation of the World (40:1-42:17)” Loc. 8598-9388.

Motyer notes that after the messages of devastation in chapters 38-39, Isaiah either needs to apologize for giving false hopes or he needs to give a sure hope of restoration. He gives that sure hope in this passage (Motyer 1993, Loc. 8601). God is shown here as the creator and ruler of all. On this basis he is able to console his people (Motyer 1993, Loc. 8606). Even in a time of turmoil, the prophet speaks God’s comfort to his people. The way for God’s presence as the king of all is to be prepared. Thus he can usher in his glory (Motyer 1993, Loc. 8649).

Isaiah presents God as the creator of all in 40:12-31. He uses a disputation format to demonstrate God’s character and status (Motyer 1993, Loc. 8723). God’s standing as the creator gives Israel comfort. He will care for his creation. God’s greatness exceeds all others and all human means of expression (Motyer 1993, Loc. 8781). Unlike the idols, he is able to guard his people (Motyer 1993, Loc. 8793). It is all easy for God. He is too great to fail to care for the least of his people (Motyer 1993, Loc. 8868).

Chapter 40 verses 1-7 make a logical argument that God is the ruler of the whole world (Motyer 1993, Loc. 8908). Isaiah presents God as the one who directs all - a matter of great comfort (Motyer 1993, Loc. 8942). When confronted with this truth, however, Isaiah points out that the world runs to idolatry (41:5-7) (Motyer 1993, Loc. 8973).

Chapter 41:8-21 illustrates God’s consolation of his people (Motyer 1993, Loc. 8984). There are three different illustrations of hope based on God’s care to restore his people. Motyer finds these passages to be very carefully organized in a balanced structure which he has observed elsewhere (Motyer 1993, Loc. 8988). In the content of the passage, the weak becomes strong. This is all of God’s grace.

The text continues in 41:21-42:15 as God cares not only for Jews but also for Gentiles (Motyer 1993, Loc. 9079). God’s work of reconciliation extends to the whole world. Those who depend on idols have a futile hope (Motyer 1993, Loc. 9106). When they try to prove they have hope, they fail. The idols are unable to answer our questions (41:24) (Motyer 1993, Loc. 9122). As the idols are not capable of bringing help, Isaiah calls people to look to God’s “servant” (42:1-9) (Motyer 1993, Loc. 9193). Is the servant Israel? Motyer observes that the servant does not appear to be Israel. The reference seems much more individual (Motyer 1993, Loc. 9224). This gentle servant cares for those in trouble (Motyer 1993, Loc. 9240). God attests to the work of the Servant. He will not fail in his care (Motyer 1993, Loc. 9277). Because of God’s care, Isaiah calls the world to respond to God in praise (42:10-17) (Motyer 1993, Loc. 9317). God will not share his praise or glory. The whole world is to praise God in a new song (Motyer 1993, Loc. 9345).