Vineyard Church North Phoenix | August 2, 2008

Isaiah 54

The Servant’s suffering, like His mission, is complete (Isa. 53). Isaiah bursts out in a hymn of praise. The future is assured, a new age dawns, and God’s covenant of peace is at last in force, forever (Isa. 54:1-10). Benefits of that covenant are described (vv. 11-17).

“O barren woman” (54:1). The barren woman suffered shame as well as a terrible void in her life (cf. 1 Sam. 1). Because of God’s Suffering Servant (Isa. 53), we who have been empty without God and have fallen short morally, will know joy.

“Your tent” (54:2-3). Abraham lived a nomadic life, dwelling in tents. This image of expanding the tent calls to mind the Abrahamic covenant. The tiny postexilic community will expand and one day will fill the Promised Land.

“Your husband” (54:6-8). The husband/wife analogy is frequently used to portray God’s relationship with Israel. Israel is the unfaithful wife who runs off after pagan lovers (deities) (cf. Hosea). In anger, God is forced to abandon her—but only for a time (see Jer. 31:31-34). God is both faithful and compassionate. He will restore His people to their special relationship with Him.

“Compassion” (54:8). The Heb. word here is raham, a term that means “to love deeply,” and thus “to be compassionate.” The verb is used 47 times in the O.T., and 35 of these speak of God’s love for human beings. The verses where this powerful word communicates God’s special love are: Ex. 33:19; Deut. 13:17; 30:3; 2 Kings 13:23; Ps. 102:13; 103:13; 116:5; Isa. 13:18; 27:11; 30:18; 49:10, 13; 54:7, 10; 60:10; Jer. 12:15; 13:14; 31:20; 33:26; Lam. 3:32; Ezek. 39:25; Hos. 1:6-7; 2:23; 14:3; Micah 7:19; Zech. 10:6.

“Covenant of peace” (54:10). This expression is also found in Ezek. 34:25-31. It is linked with the New Covenant of Jer. 31, for its benefits become possible only after the Messiah forgives the sins of God’s people and makes them righteous. Some of the benefits overlap: God will Himself teach His people, and they will be established in righteousness (see Jer. 31:31-34). Yet the focus of this covenant is on security. God throws a protective covering over His people so that they will be safe. While this is an eschatological covenant, it has present application to you and me. God’s protective covering has been thrown over us as well. God the Holy Spirit is Himself “a deposit guaranteeing our inheritance until the redemption of those who are God’s possession” (Eph. 1:14). Because we are God’s own we are safe and secure.

Isaiah 55

A voice cries out to those who are thirsty, urging them to come to God and be satisfied (Isa. 55:1-5). But Isaiah makes it clear that a moral choice is involved. The wicked are welcome, but they must forsake their way (vv. 6-7). The decision to come to God also involves submission. We must abandon the arrogance that leads us to stand in judgment on God’s ways and submit to Him whose ways and whose thoughts are higher than ours (vv. 8-9). Those who do submit to that Word of God, which falls as life-giving rain from heaven, will share in a harvest of everlasting joy (vv. 10-13).

“Without cost” (55:1). It costs us nothing. It cost Christ everything.

“Freely pardon” (55:6-7). It is in the free pardon that God offers the wicked that the sharpest difference between God’s thoughts and our thoughts are seen. We feel anger and outrage and call for revenge. God feels compassion and love and extends mercy. Thus God’s word is gentle and life-giving; in Isaiah’s analogy, like the gentle rain that waters the earth and causes life to spring up. What a warm and wonderful view of God (v. 10).

Isaiah 56

This new sermon of Isaiah is addressed to Jews still in Canaan, while the messages of Isaiah 40-55 were spoken to those in exile in Babylon. Isaiah urges them to “do what is right” and uses Sabbath-keeping to illustrate obedience to the divine law (56:1-2). Eunuchs were banned from participating in Israel’s worship (Deut. 23:1). Isaiah uses them here as a symbol of all those who feel insecure in their relationship with God. If anyone holds fast to God’s covenant, he or she will surely be accepted by God and blessed (56:3-8). Yet, Israel acts like beasts of the forest, blind watchmen, and shepherds concerned for their appetites rather than their flock (vv. 9-11).

Because (56:1-2). We don’t “do justice” to merit salvation. We commit ourselves to do what is right because we believe God’s Word that His salvation is close at hand. Such faith changes our lives and results in blessing.

Keeping Sabbath (56:2). The Sabbath was the 6th day of the week (our Saturday). The early Jews kept the Sabbath by resting from ordinary work. During the Babylonian Exile the Jews began to meet for worship and study of the Scripture on this day. The Sabbath served as a symbol of God’s work of Creation (see Ex. 20:8-11), but also was a symbol of the covenant relationship that existed between Israel and God (see Ex. 31:12-17; Jer. 17:19-27; Neh. 13:15-22). In addition, the Sabbath served as a reminder of God’s own covenant faithfulness, demonstrated when He delivered His people from slavery in Egypt (Deut. 5:15). It is because the Sabbath was so meaningful in Israel’s faith that Isaiah holds up Sabbath-keeping as a symbol of an individual’s commitment to keeping God’s whole Law.

“To the eunuchs” (56:4). According to O.T. law no eunuch could enter the temple compound to worship (Deut. 23:1-8). The same passage excludes many foreigners from worship. Here, however, God promises that eunuchs will be honored “within My temple and its walls” (v. 5) and that His temple will be “a house of prayer for all nations” (v. 7). This promise to the eunuch and the foreigner are intended to comfort and reassure all who feel themselves unqualified to approach God. None of us merit God’s favor. Yet He speaks words of reassurance to us and lets us know in unmistakable terms that we are welcome—and secure.

Isaiah 57

Israel acts like beasts of the forest, blind watchmen, and shepherds concerned for their appetites rather than their flock (vv. 9-11). Israel is condemned because the people cannot see God’s gracious hand in the death of the righteous (57:1-2), but continue to run eagerly after pagan gods (vv. 3-13). Yet God has a word of comfort for the godly. The Lord is with the “contrite and lowly of spirit.” God punishes, but He will heal. But as for the wicked, there is no peace for them (vv. 14-21).

The death of the righteous (57:1-2). Death is an enemy. But Isaiah foresees a time of national turmoil and suffering that is far worse than death. The passing of the righteous at this time—apparently the death of an unusual number of persons known for their commitment to God—sent a message that was not understood. In view of the coming judgment, death is a gift, for in death the righteous find peace. Death is an enemy. But for us, beyond death lies life and peace.

“Behind your doors” (57:8). The religious Jew attached small tubes containing bits of Scripture to his doorpost. Isaiah complains that while these symbols of piety are present, behind your doors there are pagan symbols.

It’s what’s inside our homes, and our hearts, that counts.

High and holy (57:15). God, although high and exalted, stoops to be with the lowly. Lowly here is not a social attribute, such as poverty. It is an inner attitude of humility, of simple trust in and responsiveness to God. If this is our attitude, God will stoop to be with us, always.

Reflection

One of the most godly things we can do is to extend mercy to those who don’t deserve it. Pray that God would help you to be merciful in all your dealings and that people would see Jesus through your actions.