Category: Isaiah - Wittenberg Door Campus Ministry

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).

God Is Greater than the King's Illness

10/16/2018

Tuesdays are for the Old Testament
10/16/18

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” “A. Historical Prologue: Hezekiah’s fatal Choice (38:1-39:8) Loc. 8382-8597.

Motyer notes that, following the pattern typical of Isaiah, a section will serve to preface further discussion of a topic to follow. Chapters 38-39 foreshadow the later discussion of the Babylonian captivity (Motyer 1993, Loc. 8388). Hezekiah’s illness and his choice to pursue a peace which will not continue beyond his lifetime serve as the introduction to chapters 38-55 (Motyer 1993, Loc. 8410).

The date of Hezekiah’s illness would seem to be early in 702 BC (Motyer 1993, Loc. 8434). In 38:2-3, Motyer notes Hezekiah’s failure. He has prayer and tears but does not seem to trust that God is merciful. He focuses instead on his own good works (Motyer 1993, Loc. 8436). God’s answer to Hezekiah’s prayer does not make any conditions. He restates his intention to keep his promise to David (Motyer 1993, Loc. 8450).

Hezekiah responds with meditation about life and death and then a Psalm in 38:9-20 (Motyer 1993, Loc. 8464). Hezekiah recognizes that he has been rescued from death by divine favor (Motyer 1993, Loc. 8469). He does not seem to fear some sort of extinction. Motyer observes that he fears his earthly life ending (Motyer 1993, Loc. 8486). He notes expressions of despair in 38:12-14. This despair is abruptly interrupted in 38:15-17 y God’s deliverance (Motyer 1993, Loc. 8516). There follows a comparison of life and death, repentance and judgment, the Lord’s house and Sheol in 38:18-20 (Motyer 1993, Loc. 8533). Hezekiah receives healing and a sign from God that his healing is divine.

Chapter 39 tells of a Hezekiah who is optimistic and is visited by Babylonian envoys (Motyer 1993, Loc. 8560). Hezekiah’s decision to show his visitors the treasure and defenses of the city is certainly ill advised (Motyer 1993, Loc. 8576). It becomes clear then that Hezekiah has departed from his faith and has accepted the strength of Babylon instead (Motyer 1993, Loc. 8586).

Standing against Superpowers

10/9/2018

Tuesdays are for the Old Testament
10/9/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part D, “The Lord of History (28:1-37:38)” Loc. 6650-8381.

Motyer observes a change of focus at the start of Isaiah 28. At this point the text begins to show God’s sovereignty over world history (Motyer 1993, Loc. 6650). Chapters 28-29 show the principles of God’s dealings with Egypt and Assyria (Motyer 1993, Loc. 6663). Chapters 30-32 compare the Messianic kingdom with Assyria. Chapters 33-35 show how current events are a pattern for God’s eschatological work. Chapters 36-37 show a historical foundation for hope in God. The text of this portion of Isaiah is also punctuated by six statements of “woe” (Motyer 1993, Loc. 6667).

Chapter 28 is a highly organized and rhythmic call to the leaders of Jerusalem not to refuse God’s call (Motyer 1993, Loc. 6693). In verses 1-6 Samaria is a reveller whose time has run out (Motyer 1993, Loc. 6713). God himself is going to bring the party to an end (Motyer 1993, Loc. 6737). The pride of Samaria is bringing its downfall. There is some hope to be found in verses 5-6 (Motyer 1993, Loc. 6742). In verses 7-22 Isaiah compares the leaders of Jerusalem to those of Samaria. The leaders of Jerusalem have scoffed and scorned God’s calls (Motyer 1993, Loc. 6759). The very simple teaching of the Lord has been rejected by those who seem overly sophisticated (Motyer 1993, Loc. 779). The straightforward work of the prophet, who makes incremental steps of teaching, becomes a mockery. In contrast to the sophistication of the leaders, God has given a simple truth which brings rest (Motyer 1993, Loc. 6800). Verses 14-19 show the result of rejecting God. Self-reliance is a covenant with death (Motyer 1993, Loc. 6811). On the other hand, it is God who has laid a foundation upon which his people can rest. This stone (v. 16) is sure and certain (Motyer 1993, Loc. 6842). The alternative is a bed which is not satisfactory (v. 20) (Motyer 1993, Loc. 6868). The chapter closes with a question. Will Jerusalem fall like Samaria? (Motyer 1993, Loc. 6885). God is presented as the one with wisdom to know what is best.

Isaiah 29 opens with a scene of “chastisement and deliverance” (Motyer 1993, Loc. 6929). Motyer thinks Isaiah is speaking here of Sennacherib and an assault in 701. Yet, as usual, it is the principle rather than the historic occasion which seems to move Isaiah. Verses 1-8 use a variety of words in repetition and deliberately leading from one concept to another step by step (Motyer 1993, Loc. 6939). God is the one who is in control of his creation. Verses 9-14 remind the reader of the human condition. Apart from divine help we are blind, foolish, and far from God (Motyer 1993, Loc. 6985). Despite all of man’s failure to look to God, in verse 14, God is the one who will rescue his people (Motyer 1993, Loc. 7025). Verses 15-24 show transformations of reason, the world in general, and Israel specifically (Motyer 1993, Loc. 7045). The mind of the people has turned reality upside down (v. 15). God’s plan is to right things which are disordered (v. 17). There will be an individual and spiritual aspect of God’s transformation (Motyer 1993, Loc. 7082). There will also be a social reformation (vv. 20-21). In particular, God will change the life and world of his people (vv. 22-24) (Motyer 1993, Loc. 7109).

Chapter 30 moves from principle to application (Motyer 1993, Loc. 7141). The specific situation of the time is an appeal to Egypt for help. Regardless of the urgency or sincerity of the appeal for help, Egypt will not prove a safe refuge (Motyer 1993, Loc. 7168). In verse two Motyer reflects that if the people had asked the Lord he would have directed them. But they refused (Motyer 1993, Loc. 7195). The help of Egypt is worthless (v. 7) “Their promises will come to nothing (‘futile’) because they contain nothing (‘empty’)” (Motyer 1993, Loc. 7222). Judah’s action, however, is described as a symptom of refusal of God’s word (30:8-17) (Motyer 1993, Loc. 7228). There are both internal and external consequences. Verses 9-14 speak of the internal situation. The people have substituted something attractive and palatable for God’s actual word (Motyer 1993, Loc. 7256). Verses 15-17 continue with the external result of rejecting God’s word (Motyer 1993, Loc. 7290). Trusting in God gives strength for battles. Without God’s Word the people are easily frightened and overcome. Counter to this picture of hopeless fright, in verses 18-26 Isaiah speaks of God’s faithfulness. “He is such that his purposes cannot be frustrated by human faithlessness” (Motyer 1993, Loc. 7306). these poetic lines move from temporal blessings to those which are eschatological in nature. God blesses his people both on earth and in eternity. After being hidden from people who fall into troubles, God reveals himself and brings comfort (Motyer 1993, Loc. 7337). Verses 27-33 close the section on God’s faithfulness. Motyer observes that the focus i s now on current events, with God’s judgment on Assyria (Motyer 1993, Loc. 7362). The Assyrians have threatened Judah. Judah has turned to Egypt for help. God causes the fall of Assyria, something Egypt could not accomplish. God’s people rejoice even as God destroys his Assyrian enemy (Motyer 1993, Loc. 7393).

From 31:1-32:20 Isaiah shows God again engaged in the work of rescuing his people and renewing society. Motyer comments, “The Lord never merely reacts to events as if sprung on him. He has prepared all beforehand and is totally master of the situation” (Motyer 1993, Loc. 7427). In 31:1-5 the people of Judah are to consider the strength of Egypt and look to God instead. Motyer takes verse one to emphasize God’s character as reliable. He is trustworthy not for what He does, but for who He is (Motyer 1993, Loc. 7462). The Lord is the one who cannot ever be shaken by his enemies (31:4-5). Beginning at 31:6 the Lord transforms society (Motyer 1993, Loc. 7490). The day of the Lord is certain. Therefore we are called to return to God (31:6). Motyer points out that Assyria did decline and fall after 701, in accord with verse nine (Motyer 1993, Loc. 7514). In 32:1-8 the earthly king passes from the scene. He is replaced by a divine king (Motyer 1993, Loc. 7527). In this new realm the king is righteous. Everyone in government is good. Verses 9-14 call Judah to hear God’s Word (Motyer 1993, Loc. 7600). In the face of the historic events to come the people must continue trusting God rather than their pleasant circumstances (v. 9). Reversals will come, causing mourning. Verses 15-18 balance those reversals with a scene of a new, divinely ruled, world (Motyer 1993, Loc. 7627). In this realm there is perfect peace and rest. Verses 19-20 recapitulate the move. God’s people are rescued from destruction. They are promised tremendous blessing. The theme is that “Both judgment and glory lie ahead and now is the time to choose” (Motyer 1993, Loc. 7644).

Motyer identifies chapters 33-35 as a narrative of “victory, proclamation and pilgrimage” (Motyer 1993, Loc. 7663). Chapter 33 verses 1-6 describe salvation for Zion. This is depicted against the backdrop of Assyrian moral inconsistency (Motyer 1993, Loc. 7696). The people of Jerusalem turn to God in prayer, asking the Lord to rise up and protect them (Motyer 1993, Loc. 7711). God’s promise is to rise up and give his people his treasure (v. 6). Verses 7-12 describe surrounding peoples being judged (Motyer 1993, Loc. 7736). The people around udah who have lived by their own wits are going to come to the end of their strength. God’s judgment brings all the Assyrian plans to nothing (Motyer 1993, Loc. 7763). Zion, then, is to be renewed 33:13-24). God’s kingdom is recognized by his power to do his will. It is spread by the knowledge and recognition of that power (Motyer 1993, Loc. 7784). The individual is not free from responsibility. Verses 15 points to the demands of God’s law. Only after facing God’s demands can we repent and be forgiven (Motyer 1993, Loc. 7796). Verses 17-24 show the renewed kingdom with the king present (Motyer 1993, Loc. 7813). Verses 21-23 consider God as the ruler over not only land but also sea (Motyer 1993, Loc. 7841). “As a ‘ship of state’ Zion is crippled - rigging loose, mast unstepped, sails (or ‘flag’) unhoisted - yet this limping hulk takes the spoil” (Motyer 1993, Loc. 7856). There is comfort in verse 24. Sickness and sin are taken care of.

Motyer identifies in chapter 34 a proclamation of final overthrow (Motyer 1993, Loc. 7867). The relationship between Israel and Edom is as old as the people, Jacob (Israel) and Esau (Edom). The nations became hostile toward one another (Numbers 20:14-21) (Motyer 1993, Loc. 7871). This continued for nearly a thousand years by the time of Isaiah. The universality of judgment is striking. The whole universe is to be overthrown by the Lord’s anger (Motyer 1993, Loc. 7909). His anger is against human sin and corruption (Motyer 1993, Loc. 7923). This is all according to God’s decision. He is the one who can determine the end (34:4). The normal practice of God in accepting sacrifice is replaced by God inflicting death (Motyer 1993, Loc. 7939). Verses 8-10 observe that God is acting within his right and for the sake of his people (Motyer 1993, Loc. 7949). Verses 16-17 emphasize the certainty of the coming judgment (Motyer 1993, Loc. 7969).

Chapter 35 describes God’s creation welcoming his redeemed people. The reception of God’s people takes place in a transformed world, a blooming desert (vv. 1-2, Motyer 1993, Loc. 8010). Despite all this beauty, the redeemed people will be captivated by God’s glory and splendor. Verses three and four describe the encouragement for those awaiting rescue. God will come (Motyer 1993, Loc. 8026). The central idea, found in verses five and six, is complete redemption. Motyer sees this embodied in receptive faculties (eyes and ears) and active ability (leaping and singing) (Motyer 1993, Loc. 8042). The roadway of holiness described in verse eight is made available to those trusting in God’s means of grace (Motyer 1993, Loc. 8059). These people are redeemed by God. They have been bought back from slavery or death to life.

Motyer groups chapters 37 and 38 together. He identifies the situation with 2 Kings 18:13-19:37 (Motyer 1993, Loc. 8081). Assyria is making demands on Judah despite a treaty. Motyer sees Isaiah’s purpose in this narrative as illustrating the fact that God keeps his promises. Chapter 36 verses 1-10 has the Assyrian commander proclaiming that Judah has no hope of safety (Motyer 1993, Loc. 8100). The people of Judah do not have military means to overcome Assyria. They have also alienated God. Egypt is also no longer a dependable ally. In a second speech, verses 11-21, the commander speaks to the people. He urges them not to trust Hezekiah or God (Motyer 1993, Loc. 8135). He speaks in Hebrew as opposed to the diplomatic language of Aramaic. The speech alludes to several elements of Isaiah’s teaching, suggesting careful analysis of information provided by spies (Motyer 1993, Loc. 8145). 36:22-37:7 describe the king’s reaction of repentance and belief (Motyer 1993, Loc. 8159). Though the king wishes to seek God and a new message, the word of the Lord is still that God will take care of the threat by himself. The second address of the Assyrians to Hezekiah indicates to Motyer that Hezekiah had confirmed his dependence on God by the time of 37:10 (Motyer 1993, Loc. 8194). By verse 14 Hezekiah is the one who prays. He had previously asked Isaiah to pray (Motyer 1993, Loc. 8208). Motyer observes that Hezekiah’s prayer is focused on the character of God. He does not pray for his situation. God spontaneously answers the need at hand in verses 21-35 (Motyer 1993, Loc. 8241). Counter to the blasphemy of earthly kings, God has planned to exalt himself regardless of man’s plans (Motyer 1993, Loc. 8280). 37:37-38 looks at a final overthrow of Assyria (Motyer 1993, Loc. 8312). Sennacherib no longer ruled over Judah by this time.

A Universal People of a Specific God

10/2/2018

Tuesdays are for the Old Testament
10/2/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part C, “The Universal Kingdom” (13:1-27:13) Loc. 3910-6649. 3. The Third Cycle. Two Cities in Contrast: Endurance Through to Glory (24:1-27:13) Loc. 5755-6649.

Motyer describes a third cycle from Isaiah 24:1-27:13. This is not in the structure of oracles as we saw in the earlier cycles. The theme is a contrast between a destroyed city and an established city (Motyer 1993, Loc. 5759). Motyer identifies a chiastic construction in these chapters, culminating at 25:6-12, speaking of Mount Zion (Motyer 1993, Loc. 5775). It begins with the outside world, but concludes with God’s people who have believed.

In 24:1-20 Motyer finds the centrality of God’s people in a world that is collapsing (Motyer 1993, Loc. 5816). In verses 1-3 the whole world is to be laid waste, with no charge against it except God’s word of command (Motyer 1993, Loc. 5833). Verses 4-6 do reveal a charge against the world - its sin (Motyer 1993, Loc. 5861). This leads to a withering of a polluted place. Disobedience to the instruction of the Lord corrupts the world (Motyer 1993, Loc. 5880). Breaking this covenant with God brings a curse on the world. As a result, in 24:7-12 the city falls (Motyer 1993, Loc. 5915). Revelry has resulted in corruption. The celebration comes to an end, resulting in a very unhappy city (Motyer 1993, Loc. 5942). Motyer ties this idea in Isaiah to the Babylon of Isaiah’s time and ultimately to the Babel in Genesis 11. The people who depend on themselves are destined to fail (Motyer 1993, Loc. 59520. Verses 13-16 speak of a remnant, though the destruction is nearly complete (Motyer 1993, Loc. 5978). Despite the judgment, there is a call which, extended very far, brings a response of faith. In verses 16-18 the prophet himself, having seen the judgment, is not able to rejoice. He mourns instead (Motyer 1993, Loc. 6011). Verses 18-20 return to the theme of destruction (Motyer 1993, Loc. 6028).

Motyer sees 24:21-23 as a unit by itself (Motyer 1993, Loc. 6050). The dess been described will have a greater completion after some sort of waiting period. Verse 21 shifts the focus from earth to the heavens. Even the heavens will be ashamed before the revealed brightness (Motyer 1993, Loc. 6095). The glory of God overwhelms all else.

Chapter 25 serves as a third unit in this cycle. The twelve verses of the chapter focus on blessings “as the world pilgrimage arrives in Zion” (Motyer 1993, Loc. 6106). God’s people are gathered to Zion when blessing has been prepared for them. Verses 1-5 speak of the joy found in the God who saves from enemies (Motyer 1993, Loc. 6129). Motyer notes language significant of planning and forethought. The people who have been overthrown by God are amazed at God’s power (Motyer 1993, Loc. 6146). Verses 6-8 describe blessings in terms of a meal. Motyer compares this to the elders of Israel eating in God’s presence in Exodus 24 (Motyer 1993, Loc. 6177). In contrast, here everyone eats, not just the elders. In the eschatological feast described here, even death is swallowed up (v. 8). Motyer sees death representing sin, which has been destroyed (Motyer 1993, Loc. 6193). The chapter concludes with the concept of the joy which comes from the overthrow of sin (Motyer 1993, Loc. 6208). All the people will look upon God in wonder. In turn, God lays his hand of blessing and benediction upon His people (Motyer 1993, Loc. 6225). The alternative, expressed in verse 11, is that the people may try, as Moab did, to work out their own blessing. This led to the destruction of Moab. Motyer reminds the reader that Moab’s destruction is just as real as God’s care (Motyer 1993, Loc. 6241).

Motyer considers the 21 verses of chapter 26 to be the fourth element in this prophetic cycle. In the prior cycles the fourth is about God’s people. Here, the people make up a strong city. The city is protected by God (Motyer 1993, Loc. 6252). Central to the idea is the fact that God gives light to the blinded eyes. Without His work, the people are destined for judgment (Motyer 1993, Loc. 6272). Verses 1-4 illustrate the peace of God’s people inside God’s fortress (Motyer 1993, Loc. 6288). Though the people are not pictured as perfect, they are faithful to God (v. 2). This gives them ongoing peace and security (Motyer 1993, Loc. 6303). Verses 5-6 show God’s victory over his enemies. In 7-9 there is a difficult path which God will make smooth. Motyer sees this as illustrative of the life of God’s people, who face challenges daily (Motyer 1993, Loc. 6332). Verses 10-11 acknowledge the ongoing presence of those who are not God’s people. They are described as enduring blindness which they cannot overcome (Motyer 1993, Loc. 6363). Even when in life’s circumstances people have a fleeting recognition of God, he remains marginal, incidental, in reality insignificant” (Motyer 1993, Loc. 6369). Verses 12-15 bring us back again to the peace which comes from recognizing God’s concern for His people (Motyer 1993, Loc. 6380) In verses 16-19 we are reminded that all God’s provision has come from the dust and rubble of our human efforts (Motyer 1993, Loc. 6407). The distress of God’s people has been transformed to their repentance and rest in his presence. There is a strong call to awaken to God’s presence (Motyer 1993, Loc. 6449). Motyer sees here a strong link to the resurrection of the dead. Verses 20-21 close the passage with a strong sense of security. The gates of the city are closed, creating an environment which is safe from harm (Motyer 1993, Loc. 6477).

The fifth part of this prophetic cycle is found in Isaiah 27. Motyer notes the very careful composition showing Israel gathered as a universal people of God (Motyer 1993, Loc. 6483). As in other passages, the structural parallelism of the entire book remains strong. Verse one pictures the Lord with a sword able to overcome his enemies, seen as sea monsters and a dragon (Motyer 1993, Loc. 6514). The conflict is tremendous, but there is no question about God’s ability to overcome his enemies. Because of God’s power, his people are able to fill the world, seen as a fruitful vineyard in verses 2-6 (Motyer 1993, Loc. 6531). The security of God’s people comes only from his presence. Verses 7-11 show God’s people coming into the restored garden and God’s presence (Motyer 1993, Loc. 6570). God has chased away his enemies and made way for his people to enter into their joy. God himself has removed the sin of his people. In verses 12-13 God’s people are gathered carefully together to receive rest and blessing (Motyer 1993, Loc. 6620). This is an eschatological picture of final rest, unity of worship in the presence of God.

Diagnosis of a Fall

9/25/2018

Tuesdays are for the Old Testament
9/25/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part C, “The Universal Kingdom” (13:1-27:13) Loc. 3910-6649. 2. The Second Cycle of Oracles. The World in the Shadows (21:1-23:18), Loc. 5093-5754.

Motyer continues to point up the way Isaiah builds a mosaic of world view. While the first cycle was optimistic about God’s promises, this one is less so. “It reveals a Gentile world seeking but not finding help (21:13ff) and accuses the people of God of an unforgivable sin (22:14)” (Motyer 1993, Loc. 5102). The oracles refer to places but also to very negative situations.

Though the fall of Babylon to Cyrus in 539 is a commonly held referent of the oracle, Motyer cites other falls at other times as well as composition which lacks detail about that specific fall (Motyer 1993, Loc. 5121). He suggests that the prophecy of Isaiah 21 refers to the fall in 689 (Motyer 1993, Loc. 5134). As Judah had made an alliance with Babylon against Assyria (21:1-4) they need to remain aware that Babylon will itself be crushed (21:10) (Motyer 1993, Loc. 5139). God’s people should be bothered by depending upon an alliance which is doomed to failure. 21:1-2 refers strongly to the untrustworthy nature of the alliances Judah has formed (Motyer 1993, Loc. 5171). The resulting horror in verses 3-4 is both at Babylon’s fall and God’s future judgment (Motyer 1993, Loc. 5187). Verses 6-9 are a strong assertion of the prophet’s reliability in his task, like a faithful sentry (Motyer 1993, Loc. 5210).

Motyer sees in 21:11-12 a second brief oracle regarding Edom (Motyer 1993, Loc. 5229). Here, the darkness of the world will be extended. Rescue will be delayed (Motyer 1993, Loc. 5243).
A third oracle in 21:13-17 depicts a situation in which there are “needs but no solutions” (Motyer 1993, Loc. 5260). The location given is Tema and the people of Kedar, an Arabian setting. Again, this fits historically with Isaiah’s time period (Motyer 1993, Loc. 5264). The idea of evening denotes a world which is growing dark (Motyer 1993, Loc. 5283). People who are in need are met with food and water (v. 15) (Motyer 1993, Loc. 5295). The need of the people is not merely warfare but also divine judgment (v. 16) (Motyer 1993, Loc. 5322).

Motyer identifies a fourth oracle in this series as speaking of Jerusalem’s sin in 22:1-25 (Motyer 1993, Loc. 5332). The people have been self-reliant rather than trusting God. In verses 1-14 the city has become self-reliant (Motyer 1993, Loc. 5343). After considering alternative explanations, Motyer considers this prophecy as looking forward to a day of judgment (Motyer 1993, Loc. 5366). It may well be referring to a present joy in response to the securing of the city’s water supply accomplished by Hezekiah (Motyer 1993, Loc. 5376). The plans of life and security in the city are turned to death and captivity in verse four (Motyer 1993, Loc. 5410). Verses 8-11 speak of the past choices of Judah which have led them to this end (Motyer 1993, Loc. 5446). There has been a denial of faith, an immediate self-trust, and a refusal to repent even in times of trial (Motyer 1993, Loc. 5466). Despite God’s call to repentance, the people reject him and so in verse 14 God withholds forgiveness (Motyer 1993, Loc. 5496). Verses 15-25 shift a focus from the city to individual characters. “Shebna found his identity as a person in the ‘this-worldly’ benefits of his office, and he set about securing his ‘place in history’ by his own efforts” (Motyer 1993, Loc. 5519). He is a prominent man in the city. Motyer considers him symbolic of the entire self-reliant city. On the other hand, Eliakim is one of the people others trust (Motyer 1993, Loc. 5528). Shebna has worked to become in charge of the city. He pursues all possible honors in life and for his memory. However, in verses 17-18 he will be cast away as a disgrace (Motyer 1993, Loc. 5574). Eliakim’s authority was given to him. He did not apparently strive for it (Motyer 1993, Loc. 5579). When people depend on him rather than on God they will find him insufficient. The city will eventually collapse (v. 25).

The fifth of this series of oracles is in 23:1-18, against the pride and apparent holiness of Tyre (Motyer 1993, Loc. 5602). The alliances formed between Solomon and the Phonecians of Tyre corrupted Solomon. This is a common recognition in the time of Isaiah (Motyer 1993, Loc. 5611). Motyer observes the overall pattern in these oracles of religious corruption rather than political oppression (Motyer 1993, Loc. 5621). Tyre was noted as a naval and trade superpower. Yet in 23:2 the fleet is silent and still. Activity ceases (Motyer 1993, Loc. 5657). Rather than a leader, in verse four, Tyre is an object of scorn (Motyer 1993, Loc. 5663). The wealthy traders become refugees in verse seven. They have failed to account for God’s plans (Motyer 1993, Loc. 5683). Motyer describes Tyre’s decline beginning around 745 B.C. (Motyer 1993, Loc. 5700). The city eventually fell for good in 332, though it went through cycles of decline before then. Motyer finally observes that in 23:15-18 there will be recovery for Tyre. They will have a time of holiness for seventy years (Motyer 1993, Loc. 5732). The nation is present as a merchant in time for the reconstruction after the Babylonian exile. Isaiah pictures Tyre as set apart for the Lord (Motyer 1993, Loc. 5747).

Not the Only Nation in Trouble

9/18/2018

Tuesdays are for the Old Testament
9/18/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part C, “The Universal Kingdom” (13:1-27:13) Loc. 3910-6649. 1. The First Cycle of Oracles. The Reality of the Lord’s Promises (13:1--20:6), Loc. 3910-5098.

Motyer sees Isaiah 13-27 continuing the theme of the perfect Davidic king who is the Messiah (Motyer 1993, Loc. 3915). The royal plans suggested in chapters 6-12 are discussed in more specific detail in 13-27. Chapters 13-20 consist of five oracles referring to specific peoples, starting at 13:1, 14:28, 15:1, 17:1, and 19:1. Chapters 21-23 are five more oracles (Motyer 1993, Loc. 3926). The first five oracles, chapters 13-27, speak to the reality of God’s promises (Motyer 1993, Loc. 4025).

Isaiah 13:1-14:27 is an oracle concerning Babylon (Motyer 1993, Loc. 4040). Motyer observes parallels in 13:2-16 and 14:24-27, ten 13:17-22 with 14:3-23. 14:1-2 speaks of the security of God’s people, the central idea (Motyer 1993, Loc. 4052). Babylon was a world power, though not predominant as was Assyria (Motyer 1993, Loc. 4070). Isaiah seems very aware that Judah would eventually fall to Babylon. 14:2-16 speaks of a gathering of forces and a coming day which cannot be escaped. Judah will be assaulted from all sides (v. 4). It will be a time of destruction and terror (v. 6) (Motyer 1993, Loc. 4118). This day of judgment, according to verse 11, is based on a careful reckoning of sins. Motyer emphasizes that though people are acting as the agents of God they are still acting according to their desire and nature (Motyer 1993, Loc. 4175). Verses 17-22 look forward to the fall of Babylon to the Persians (Motyer 1993, Loc. 4190). This is long after Isaiah. The city did not fall until after 518 B.C. (Motyer 1993, Loc. 4221). In contrast to this scenario, God’s people will be restored (14:1-2). 14:3-23 appears to be highly poetic describing the fall of Babylon (Motyer 1993, Loc. 4246). Verse 3 portrays it as a release from bondage. This release has effects both on earth and in Sheol (Motyer 1993, Loc. 4317). motyer discusses the “morning star” image in 14:2 (Motyer 1993, Loc. 4335). There is a reference to a Canaanite myth of a war in heaven which resulted in the king being cast out and placed in Sheol. In Isaiah God looks upon the king as he goes to his fate (vv. 16-17) (Motyer 1993, Loc. 4358). Verses 24-27 return to the time of Isaiah, describing the current incident with Assyria as a model for the future of the world (Motyer 1993, Loc. 4398).

An oracle about Philistia follows in 14:28-32 (Motyer 1993, Loc. 4404). motyer observes that Philistia was a major political ally of Egypt during the Assyrian period. Ahaz, who collaborated with Assyria, died, leaving an expectation that Hezekiah might be aligned with Philistia against Assyria (Motyer 1993, Loc. 4410). The oracle points up the fact that David himself struck Philistia, which will continue to be broken. Zion, on the other hand, will be safe and secure (v. 32) (Motyer 1993, Loc. 4454).

Chapters 14-15 are an oracle about Moab (Motyer 1993, Loc. 4468). Moab is destined for destruction. This grieves God and the Moabite survivors. The destruction is due to Moab’s pride (Motyer 1993, Loc. 4472). This oracle is non-specific, not mentioning names or dates. The grief of both Moab in its many cities and of God is clear at the beginning of chapter 14. The Moabites will seek refuge with Israel (16:1-4) (Motyer 1993, Loc. 4534). The reply to Moab in 16:4-5 is an assurance that by faith in God there is shelter (Motyer 1993, Loc. 4559). Moab continues in their trouble, which suggests proud refusal to trust God (16:6-8) (Motyer 1993, Loc. (Motyer 1993, Loc. 4577). God’s grief over Moab is again stated in 16:9-12. Moab will fall, as described in 16:13-14 (Motyer 1993, Loc. 4615).

Chapters 17-18 are an oracle in five parts focused on Damascus (Motyer 1993, Loc. 4635). The nation will endure disaster, resulting in destruction of an international threat (Motyer 1993, Loc. 4640). The events seem to span a number of years, possibly 20-30 years. Isaiah brought them together in this passage (Motyer 1993, Loc. 4651). Damascus proves weak (17:1). The worldly powers, not depending on God, are futile. Resources will run short (Motyer 1993, Loc. 4698). The cure is trust in and return to the Lord 17:7-8) (Motyer 1993, Loc. 4710). God is the true rock and secure place. In 17:12-18:7 God’s kingdom is the place where all the world can come for safety (Motyer 1993, Loc. 4770). The strength of God is sufficient for all the nations.

The fifth oracle, in 19:1-20:6, pertains to Egypt (Motyer 1993, Loc. 4859). Motyer reviews the promise in Isaiah 17:3 of the Gentiles’ entrance into the promises of God. In this oracle Egypt and Assyria are to be chastised and brought into equality with Israel. By 715 B.C. Egypt was the most likely ally of Judah in resistance against Assyria (Motyer 1993, Loc. 4871). This oracle says that Egypt is to expect trouble as well. Those economic and social problems are tied directly to a failure to trust in God (Motyer 1993, Loc. 4891). The highly repetitive language may suggest the national instability to be found in Egypt (Motyer 1993, Loc. 4915). Motyer observes that the concepts of 19:1-15 are paralleled in 19:16-25 as the Lord lays out his means of healing in the same order (Motyer 1993, Loc. 4979).

Isaiah 50:4-10 - Lectionary for Pentecost 17B

9/11/2018

9/11/18
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 from Isaiah chapter 50 points very clearly to Jesus. He is the one who speaks to our troubles, who listens, who does what is right without rebellion. He is the one who, in verse six, gives his back and his cheeks to those who tore out his beard. He goes willingly into trouble, knowing that God will vindicate him.

There are generally two directions that preaching about this passage can go. Actually, there’s one direction which it normally goes, and another direction in which it should go. The way it normally goes is to reduce Jesus to the level of an example. Now I know that Jesus is an example, but he is not only an example. Unfortunately, this passage is often used to reduce Jesus’ role. We saw how Jesus suffered. We need to be like him in his suffering. We find Jesus uncomplaining when people sin against him. We need to do the same. When we do it well enough, we are shown to be like Jesus.

That’s all well and good. but what of the times we fail? Can we find forgieness? What was Jesus doing when all this transpired? Does it even matter that he was dying in my place for my sin? Thatis the direction this passage actually points. It shows a Saviorwho gives himself for me. All the suffering he is subjected to is suffering I desere. He undergoes it all without complaint because he cares for me. His love and sacrifice are powerful on my behalf.

Make no mistake. Here Jesus is presented in his self-sacrificing power. That is his right role, as the one who can rescue from death itself. My role is now to trust him and faithfully receive his gifts. This is true Gospel.

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.

Judgment with Hope for Restoration

9/11/2018

Tuesdays are for the Old Testament
9/11/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part B, “The Triumph of Grace” (6:1-12:6) Loc. 2243-3909.

Motyer considers Isaiah 6-12 to be a more specific statement of the divine judgment and divine promise which Isaiah summarized in chapters 1-5 (Motyer 1993, Loc. 2243). There is a statement of commission, then two accounts of decision, judgment, a remnant, and a hope. This section concludes with an individual speaking of salvation and reaching out to a community (Motyer 1993, Loc.2262).

Chapter 6 speaks of Isaiah’s reconciliation to God and his commissioning as a prophet (Motyer 1993, Loc.2268). Isaiah dates this event in the year of Uzziah’s death (about 750 B.C.). He is the only prophet to give a date in terms of death (Motyer 1993, Loc.2283). Motyer observes a possible reason. “Uzziah, as the darkness of death closed in upon him, was symbolic of Isaiah’s view of the nation, its plight and its problem” (Motyer 1993, Loc. 2288). God shows himself as the sovereign king (Motyer 1993, Loc.2293). The holiness of God makes him unapproachable by beings such as Isaiah (Motyer 1993, Loc.2325). Isaiah confesses the guilt which he has, analogous to the guilt of all the people (Motyer 1993, Loc. 2336). The cleansing which is brought from the altar serves as a substitute for the condemnation which Isaiah deserved (Motyer 1993, Loc.2348). The task assigned to Isaiah in verses 9-13 is very odd. He is to speak in such a way that hearts will be hardened (Motyer 1993, Loc. 2374). Isaiah begs by speaking very clearly and simply. The listeners rejected the message to the extent that they would no longer hear (Motyer 1993, Loc. 2386). Motyer notes the great promise of verse 13. A remnant will remain and grow (Motyer 1993, Loc.2409).

Chapters 7-11 broaden the scope of Isaiah. Rather than dealing with individual guilt, penalty, and restoration as in chapter 6, the situation is played out in the context of international politics. The issue remains the same - whether or not God is trustworthy (Motyer 1993, Loc. 2425). Motyer gives context of the situation from 2 Kings 15 and 2 Chronicles 28 (Motyer 1993, Loc.2432). King Ahaz, under threat from Assyria, was advised to make an alliance. Isaiah pointed out that God would protect against Assyria (Motyer 1993, Loc. 2452). Judah must stand by faith or fall (Motyer 1993, Loc. 2489). Though God offers Ahaz a sign, Ahaz refuses. Motyer identifies this as a failure to trust God’s judgment and good will (Motyer 1993, Loc.250). God’s sign in Isaiah 7:14, the birth of a child, is often identified as a confirmation of God’s truth despite Ahaz’ doubt (Motyer 1993, Loc. 2525). Motyer discusses the term translated “virgin” at some length, concluding that the most normal understanding is of a pre-marriage young woman. The prophecy of a child seems to be anticlimactic. However, Motyer says, it must point forward to the Davidic heir who is to come (Motyer 1993, Loc. 2576). This is no longer an anticlimax but the culmination of salvation. The child is to be born at a time which seems immediate but also at the right time for a future ingathering (Motyer 1993, Loc. 2599). Neither Isaiah not Motyer explains this situation. In the meantime, Judah’s power will fail. God will call enemies against Judah (Motyer 1993, Loc. 2674). A swarm or razor (7:20) will come against Judah (Motyer 1993, Loc. 2689). All the people are warned of this series of events in their future (8:1) (Motyer 1993, Loc. 2712). Still, in chapter 8, the contrast between a life of faith and dependence on human might is made clear (Motyer 1993, Loc. 2747).

Amid destruction, 8:9-22 speaks again of God’s preserving a remnant (Motyer 1993, Loc. 2769). God will rescue his people with the agency of his Davidic king, Immanuel (Motyer 1993, Loc. 2814). The political enemy is not to be feared. God is the one to fear 2842). Confidence is found in waiting and trusting God (8:17) (Motyer 1993, Loc. 2876). On the contrary, those who are not faithful will be in exile, privation, and will even curse God (8:21) (Motyer 1993, Loc. 2930).
The start of chapter 9 returns to the future hope of the remnant (Motyer 1993, Loc. 2941). “The hope is sure . 9:1-7 is couched in past tenses; the future is written as something which has already happened” (Motyer 1993, Loc. 2941). The restoration to come is sure and complete, more so than the Exodus (Motyer 1993, Loc. 2970). Further, in 9:1, the restoration brings hope even to the Gentiles (Motyer 1993, Loc. 3005). In verse 6 all this restoration is brought about by the birth of the Child. Motyer observes this is not his work, but simply his birth (Motyer 1993, Loc. 3058). The names given to the Child, like other names in Isaiah, are significant in understanding his role and work (Motyer 1993, Loc. 3070). We note the eternal quality of the promised kingdom. The realm will spread, bringing peace (Motyer 1993, Loc. 3098).

Motyer adds a discursive note on the term “wonderful” used in 9:6 (Motyer 1993, Loc. 3114). The word and others in its family have a strong history of referring to that which no human could accomplish. It therefore is normally applied to divinity.

In Isaiah 9:810:16 Isaiah speaks of Israel as if of a nation which is not divided. The means of redemption remains one Messiah (Motyer 1993, Loc. 3166). God’s message has gone out but has been rejected (9:8) (Motyer 1993, Loc. 3177). This brings collapse, anarchy, and perversion. Motyer sees this as a pattern in Israel dealing with Assyria, as well as the broader application to all nations (Motyer 1993, Loc. 3219). The cure for this fall is repentance, turning to the Lord (9:13) (Motyer 1993, Loc. 3240). Apart from repentance, all the people can expect is God’s rejection. The symptoms of rejection include disorder and lack (Motyer 1993, Loc. 3294). Chapter 10 verses 1-4 end the poetic structure begun in chapter 9 by turning attention back to the inept leaders (Motyer 1993, Loc. 3301). Verses 5-15 of Isaiah 10 speak of judgment to come (Motyer 1993, Loc. 3369). God’s choice to use the Assyrians as a tool of judgment, then to destroy Assyria is problematic. “At this point we come face to face with the biblical paradox: the Lord is sovereign, but his instruments are morally responsible agents” (Motyer 1993, Loc. 3388). Motyer goes on to illustrate this concept. The king who has become confident in his ruthless power will himself come to ruin (Motyer 1993, Loc. 3423).

Isaiah 10:16-34 speaks strongly of God’s judgment and the fulfillment of his promises (Motyer 1993, Loc. 3476). Motyer comments on the extensive use of metaphor and careful balance of the writing. Judgment will fall on Assyria as they assault God’s people in Judah.

In chapter 11:1-16, Isaiah speaks of “the hope of the royal Messiah. Again, it is specifically a word of assurance for the dark day of the Assyrian threat but contains in itself clear indications that its fulfilment is for time yet to come” (Motyer 1993, Loc. 3612). Motyer observes that “the root of Jesse” would not simply refer to another king, but to another David, someone of overwhelming importance (Motyer 1993, Loc. 3639). The Spirit of the Lord will equip this Messianic figure for all the works God intends (Motyer 1993, Loc. 3657). The close relationship between the shoot and God is seen clearly in verses 3-5 (Motyer 1993, Loc. 3674). He is utterly righteous, clothed with all the capacities needed for reign (Motyer 1993, Loc. 3697).Hostile relations which we would consider normal will be transformed into peace (Motyer 1993, Loc. 3709). The high point is in verse 10 where the Root draws nations to himself (Motyer 1993, Loc. 3747). All this is accomplished by God’s hand (vv. 11-16). (Motyer 1993, Loc. 3753).

Isaiah 12 is a song to be sung in the day of deliverance (Motyer 1993, Loc. 3814). The text refers in detail to chapter 6, serving as an epilogue. The people who have been redeemed by God are now able to tell the truth of God to one another freely (Motyer 1993, Loc. 3825). All this is based on God’s initiative, approaching his people with forgiveness (Motyer 1993, Loc. 38550. The human response in verses 4-6 is to return praise to God (Motyer 1993, Loc. 3880).

Isaiah 35:4-7a - Lectionary for Pentecost 16B

9/4/2018

9/4/18
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 reading from Isaiah 35:4-7a brings encouragement to those who fear. I expect if we are honest with ourselves we can all name times when we had little or no hope. We felt overwhelmed. And in those situations we wanted to run and hide. This is why in verse 4 the person addressed is usually called “fearful” or “timid.” By the way, I do have to say that of all the translations I surveyed, the Christian Standard translation of “cowardly” seems the most extreme. Most of us could say we have never been cowards, but we can freely admit to being timid or frightened at times. Let’s stay there.

What hope do we have when we are afraid? Well, what do we normally do in our normal daily lives when we are afraid? We call upon help which can ease the fear. Sometimes that means we lock the door because there are sometimes criminals in our neighborhood. Sometimes that means we call for a friend or relative because we find safety in numbers, especially against the arachnid climbing up our walls. Sometimes we call the police, the doctor, or the lawyer. We need a special kind of help or protection that we wouldn’t have on our own. That’s what we do. We call out for help.

In Isaiah 35, God is the one who comes to the aid of his people. He brings “vengeance” or “retribution.” But let’s notice what kind of work that is. He makes the deaf hear. He makes the blind see. He brings speech to those who couldn’t speak. He makes the lame able to leap and dance. He provides water where there was none before. This doesn’t sound quite like the way we usually get vengeance. What’s God doing? He is correcting the situation which would cause us to call out for help. That’s all he is doing. He sees and understands our frailty. He knows what troubles us. He comes and takes care of it.

When we are in trouble, big trouble or little trouble, we can call out to God in Christ. He is ready to answer our call and take care of us in our trouble. He’s that kind of a 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.

The Search for Riches Often Leads Somewhere Else

9/4/2018

Tuesdays are for the Old Testament
9/4/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Isaiah 1-37, part A, 1:1-5:30” Loc. 1163-2242.

Motyer observes that “A single theme binds the first thirty-seven chapters of Isaiah: the king who reigns in Zion” (Motyer 1993, Loc. 1164). Overall he sees this portion of Isaiah looking to a future state of affairs rather than the present. Chapters 1-5 set the stage as they describe a time of turmoil which needs relief (Motyer 1993, Loc. 1175). Motyer sketches the theme of various portions, then makes notes about the structure, seeing chapters 1-5 as prefatory (Motyer 1993, Loc. 1197). Chapters 6-12 and 28-35 are parallel in their content. Chapters 13-27 and 36-37 comment on the material coming immediately beforehand (Motyer 1993, Loc. 1207).

Chapters 1-5, curiously enough, come before the fairly elaborate call narrative in chapter 6. Motyer considers the material to be displaced purposely, used as an introduction, though the prophecies would have been received by Isaiah after his call (Motyer 1993, Loc. 1241). Chapters 2-4 are cohesive, themselves introduced and concluded by chapters 1 and 5 (Motyer 1993, Loc. 1246). Chapter 5 draws a conclusion that we have no hope of restoration in ourselves. It sets the stage for God’s intervention (Motyer 1993, Loc. 1271).

Chapter 1 emphasizes the experience of Judah as it has been broken by sin (Motyer 1993, Loc. 1288). The world is not simply mechanistic. God intervenes so as to prevent complete destruction as a result of human disobedience (Motyer 1993, Loc. 1302). At the same time, God uses nations which are hostile to him as his instruments to chastise Judah. In 1:10-20 it is clear that the religious failings of Judah have placed them in this position (Motyer 1993, Loc. 1374) Rather than encountering God in their worship, the people were encountering themselves (Motyer 1993, Loc. 1422). After correction, in verse 18 the people are given a judgment of forgiveness rather than the condemnation they might have expected (Motyer 1993, Loc. 1467). In response, rather than rejoicing, there is a lament over the loss of the glory of former days (Motyer 1993, Loc. 1487). The end of chapter one details the tension between God’s judgment and promised restoration (Motyer 1993, Loc. 1551).

Motyer points out that chapters 2-4 are also undated and not clearly tied to history. As with chapter one, the concept, not the time, is important (Motyer 1993, Loc. 1596). Chapter 2:2-4 also appears in Micah 4:1-4, both prophets in the same time and place (Motyer 1993, Loc. 1621). The theme is the restoration of Jerusalem and the place of God’s mercy (Motyer 1993, Loc. 1632). Jerusalem, currently the home of disorder, is called to repentance (Motyer 1993, Loc. 1664). Isaiah describes the disorder in considerable detail. The use of idols is the epitome of disorder. They cannot be depended on in any way (Motyer 1993, Loc. 1768). In a day of judgment they prove useless. Chapter 3 continues to show the failure of Jerusalem, but now its social, rather than religious, condition (Motyer 1993, Loc. 1784). The society has become one of greed and oppression, not of integrity. This, Motyer says, is a matter of God giving the society some of what it deserves (Motyer 1993, Loc. 1810). The people and their rulers are intent on plunder. God will serve as the judge in the end (Motyer 1993, Loc. 1909). Chapter 4 then treats of a coming day of the Lord. This is a day of restoration, counter to expectations (Motyer 1993, Loc. 1950). This restoration is pictured as a regrowth of God’s branch, or tree (Motyer 1993, Loc. 1968). Motyer observes several other types of imagery in chatper 4, such as washing, purifying by fire, and providing shelter.

Chapter 5 is the darkest portion of Isaiah’s introduction. Divine judgment is inevitable (Motyer 1993, Loc. 2041). God’s vineyard has been ruined (vv. 1-7), producing a bitter crop (vv. 8-30) (Motyer 1993, Loc. 2046). Though God has done everything to prepare for good, evil has come in the end. The specific outcomes are denounced individually (Motyer 1993, Loc. 2102). The people have pursued their own destruction regardless of any way in which God has cared for them. All this comes from human desire for autonomy (Motyer 1993, Loc. 2201). Not satisfied with the riches of God, we seek our own desires, which lead to ruin (5:20ff).

Meet Isaiah

8/28/2018

Tuesdays are for the Old Testament
8/28/18

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction & Commentary. Downer’s Grove, IL: InterVarsity Press, 1993. “Introduction” Loc. 624-1162.

Motyer’s introductory chapter discusses various topics which will prove useful in later study of the book of Isaiah itself. This introductory work is normally called isagogics, study of concepts which lead into the text. Motyer identifies five themes which serve to unify the entire book of Isaiah: “the Messianic hope, the motif of the city, the Holy One of Israel, history and faith and literary and structural features” (Motyer 1993, Loc. 629).

The Messianic hope is centered around “three Messianic portraits: the King (chapters 1-37), the Servant (chapters 38-55) and the Anointed Conqueror (chapters 56-66)” (Motyer 1993, Loc. 634). Each portrait shows the Messiah in very similar ways. He has the Spirit and word, is righteous, and is the Davidic servant king who draws all nations to himself (Motyer 1993, Loc. 634). The Messiah is also uniformly pictured as both God and man (Motyer 1993, Loc. 652). Motyer presents a graphic image showing how the characteristics of the Messiah are presented in parallel order in the various accounts in Isaiah. He further notes that the accounts have certain differences, serving to point the reader to anticipation of the Messiah’s completed work (Motyer 1993, Loc. 715).
The city motif presents Jerusalem as the holy city of God, the one who preserves, protects, and restores the city (Motyer 1993, Loc. 736). The city Jerusalem is seen as a microcosm of the entire world.

Motyer also notes the recurring theme of God as the Holy One (Motyer 1993, Loc. 747). God’s holiness is central to his transcendence, his judgment, and his salvation. This theme of holiness pervades Isaiah to a greater extent than the use of holiness in the rest of the Old Testament (Motyer 1993, Loc. 765). The idea serves to unify the entire book of Isaiah.

As pertains to the history and faith of the text, Motyer identifies the events of Isaiah from 740-686 (Motyer 1993, Loc. 782). The nation came under pressure from Assyria in the 740s. This pressure continued until the late 680s (Motyer 1993, Loc. 788). Motyer details many of the Assyrian comings and goings, summarizing the challenges which faced the kings of Judah.

The question of Isaiah 40-66 and whether the exile to Babylon was the end of God’s dealings with Israel arises here (Motyer 1993, Loc. 860). Motyer notes a change of “feel” in those chapters. The text urges a life of faith in light of severe hardships brought on by unfaithfulness (Motyer 1993, Loc. 865). Motyer finds many indicators of chapters 40-55 being parallel to the exile in Babylon but does not find parallels from 56-66 to post-exilic authorship. It seems to deal with “principles rather than with situations” (Motyer 1993, Loc. 875). The overall thrust is the faith which eagerly awaits a coming Messiah (Motyer 1993, Loc. 891).

Motyer moves on to consider the literary structure and the features which have suggested differences in authorship for chapters 40 and following (Motyer 1993, Loc. 896). Motyer does not concede a need for different authors due to the different styles. Rather, he suggests the author had a different purpose, moving from more historic narrative earlier to a more motivational tone in the later chapters (Motyer 1993, Loc. 906).

Motyer moves on to a discussion of authorship (Motyer 1993, Loc. 942). He sees the evidence for unity of authorship to be overwhelming, noting that the fragmented view of authorship arose very recently and with little evidence (Motyer 1993, Loc. 942). Motyer previews some of the arguments for eight century authorship by Isaiah in Jerusalem, noting that more documentation will be available in the commentary (Motyer 1993, Loc. 964). The denials of early authorship are largely based on a rejection of predictive prophecy (Motyer 1993, Loc. 1027).

Again Motyer addresses the theology of Isaiah. He reiterates the unifying theme of God as “the Holy One of Israel” (Motyer 1993, Loc. 1042). He then details theological themes throughout the book, noting their relationship to the overall theme.

The overall structure of Isaiah strongly suggests a work which was built on the framework of God’s holiness as applied to various situations presented to Isaiah (Motyer 1993, Loc. 1092). The author creates a thematic mosaic, using a variety of genres and topics to present his overall idea.
In final introductory comments, the text appears very clean with few variants (Motyer 1993, Loc. 1133). There is some thought that the Septuagint followed a manuscript other than the Masoretic Text, judging from variants in the translation (Motyer 1993, Loc. 1148).

Isaiah 29:11-19 - Lectionary for Pentecost 14B

8/21/2018

8/21/18
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.

Isaiah 29:11-19 is a hard passage. In verse 14 God says he will “confound” the people. He will work wonders they cannot understand. This doesn’t seem like the normal action of the God who wants all to hear and believe. Yet we ask ourselves what leads up to this action on God’s part. In verse 11 the people have rejected God’s Word because it is not theirs. In verse 12 the people have rejected it because they don’t think they understand. In verse 13 they engage in God talk but without a heart for God. They replace God and His Word with their own reasoning.

These people have deliberately rejected God! They have turned away from Him. They are determined only to trust themselves. Finally God confounds them by acting like himself, the God of all, but allowing them to trust themselves. They have been told the way of life but they chose their own way instead.

What a sad situation this is. The very people the Lord created and called to himself so they could have life and joy have abandoned God, preferring death and despair. Yet they have determined that God’s revealed will is not for them. God and His prophet are moved to sorrow. We should be as well.

Rather than be a cause for sorrow, may we be those who trust and receive the Lord’s care with joy. May the Lord bless His people.

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 6:1-8 - Lectionary for Trinity B

5/22/2018

5/22/18
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.

Many of the prophetic books of the Old Testament feature a description of the prophet’s call into his work as God’s prophet. Normally we find this right at the front of the book. Isaiah is a little different, as it is delayed to chapter six, nearly 1/10 of the way into the document. In this passage, we find Isaiah in the temple of God. He is confronted by the majestic presence of God and some of his angels, here identified as seraphs.

Right away, not only is Isaiah confronted by God’s holiness and power, he is also convinced that he himself is unworthy to stand before God. The presence of God himself is truly special. He is the holy Lord of all. He is the glorious one. There isn’t room in the temple to contain his glory, but it fills the whole earth. When God’s servants speak the whole temple shakes.

Throughout history, as long as Christians have built buildings dedicated to be church buildings, up until very recently those buildings have reflected the majesty of God. They are usually massive and tall. They are often full of architectural decorations that point to biblical themes. There’s usually artwork which reminds people of the events described in the Bible and of God’s glory. I read a book once which described the faith journey of a man who had wanted to be an atheist, but who was confronted by the otherness of God as he explored some cathedrals. He couldn’t escape the majesty of God. He couldn’t evade the idea that God was present. And because of God’s presence he realized, as did Isaiah, that he was someone in need of divine forgiveness.

This convicting work of God’s presence is what drives the Scripture out of liberal theology and civil religion. Rather than allowing God to describe himself and to think and act like God, those who proudly wish to be able to stand before him in their own righteousness, in their own version of godliness, with their own attitudes, thoughts, and desires will strip God of all his majesty and holiness. They, like Isaiah, are confronted by something deadly. However, unlike Isaiah, they desire to put it away and leave themselves as the lord. This will never do.

What does Isaiah do? He asks God for forgiveness. God grants it, but not right away. One of the seraphs brings a hot coal from the altar. These hot coals are used to burn up sacrifices. They can bring harm to Isaiah right away. But the seraph touches Isaiah’s mouth with it to purify him. His sin is atoned for. He is forgiven.

Once this is done, God is ready to put Isaiah to work. Who will he send? He’ll send Isaiah. At last, having seen God, having been convicted of sin, and having been cleansed Isaiah is ready to be used as God’s servant to help God’s people see their sin and God’s righteousness. The power of God isn’t gone. The conviction of sin isn’t gone. God is still God, but Isaiah has been changed.

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.

The Prophet of Restoration

4/24/2018

Tuesdays are for the Old Testament
4/24/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 22, “Isaiah” pp. 367-388.

The book of Isaiah has had a tremendous influence on Christianity. It inspired many famous hymns. It is also referred to a great deal in the New Testament (Lessing 2014, 367). By the late 1800s, scholars had fragmented the text. “Isaiah was understood as a collection of texts that have little or no coherence or unity of thought” (Lessing 2014, 367). In recent years there has been more of an effort to find unifying factors in Isaiah.

Isaiah’s arrangement is topical, rather than chronological. Lessing notes that this is apparently confused with contributions of multiple authors (Lessing 2014, 369). Chapters 40-66 particularly look forward to future events. This is part of Isaiah’s call, from chapter 6, vv. 9-13. People would not understand, but future generations would. Lessing finds throughout “a careful and deliberate arrangement” (Lessing 2014, 370), especially in chapters 56-66. The arrangement is so purposeful and ophisticated that many miss it altogether. After giving a brief outline, Lessing turns to discuss textual evidence on p. 374. There are numerous intact copies of Isaiah from Qumran, showing consistency with later copies.

The text of Isaiah deals with events covering about 200 years (Lessing 2014, 374). Lessing highlights some of the important events and world leadesr mentioned.

Central themes in Isaiah are God’s holiness, the plan of Yahweh for his people (Lessing 2014, 376), the Gospel of God’s comfort (Lessing 2014, 377), redemption, as God purchases his people out of bondage, a recurring theme of a “Servant” (Lessing 2014, 378), the idea of righteousness (Lessing 2014, 381), and the time of creation (Lessing 2014, 383).

Lessing finds that in Isaiah, the message of Christ pushes forcefully toward the New Testament (Lessing 2014, 384). Many names which foreshadow Christ are used throughout Isaiah. The sin of idolatry, chasing after a substitute for Christ, is frequently a problem in Israel. God raises up his Servant who brings forgiveness (Lessing 2014, 385).

Isaiah 25:6-9 - Lectionary for Easter Sunday, Series B

3/27/2018

3/27/18
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.

Warfare is an ugly thing. It involves breaking things. Political organizations, buildings, cities, families, lives. There’s more broken in a war than anywhere else. And it’s done on purpose. An ugly thing.

Isaiah 25:6-9 describes God as the warlike God. He is the one who is in charge of breaking things. It’s an unpleasant job. Yet, in God’s providence, it has to be done sometimes. The soul which sins must die. When God works to reconcile people to himself and protect them from evil, something has to happen to the evil and its servants. They are going to face destruction.

What happens in the aftermath of a war? Normally we picture a ravaged wasteland. Bodies and parts of bodies are scattered around. Things may well be on fire. Rubble is in heaps where once beautiful buildings stood. And the surviving participants have been damaged, badly. Their bodies may be broken. Mentally and spiritually they are almost certainly damaged. They have had to participate in actions which are counter to our created nature. It’s going to break things.

How does God work with this broken place? In Isaiah 25, even though we soldiers may well have covered the dead with burial shrouds, covered the remaining structures with blue tarps to contain the destruction, and begun a plan of recovery, God comes to his people. While we are grateful for a drink of clean water and something edible, God lays a table, a feast table, a table so covered with the finest of foods and drinks that it’s creaking and about to collapse.

Who is going to dine at this lavish banquet? Everyone and everything is broken. It’s all covered with burial shrouds. In verse seven that shroud is covering all the people, all the nations. What does God do?

He pulls back the shroud. We don’t want that shroud pulled back. We know what’s under it. Deadness, brokenness, corruption, pollution, stench. Not only does God pull back the shroud, but he destroys it as well.

What’s underneath? Life. Hope. Peace. Eternity. Incorruption. It is in pulling back the shroud of death that God reveals the victory he has won over sin and death. He is the victorious Lord who brings life. Suddenly, we are turned from sorrow and fear to joy and hope.

May the God of life pull back the burial shroud from our world and bring us to his banquet.

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.