The Gift of
Salvation Through the Coming Savior, 61:1–62:12
Introduction: Have you ever needed to
be rescued from a life-threatening situation? Car accident? Drowning? Disease? Some
other crises that could have easily snatched your life away? Even if you have
not personally confronted death, most of us know someone who has.
When thinking
about life-threatening situations, we must all face the crisis of sin in our
lives. Whether or not we acknowledge the sin or deny it does not change the
reality that sin will doom us to eternal death. We are all gripped by the hand
of sin, held in bondage by its power. No matter how much we may try to keep
from sinning, we discover that we still do wrong or come up short. We cannot
achieve perfection, no matter how diligently we try. We are always coming short
and failing to some degree. But even more tragic, we discover that we are
gripped by death. No human being escapes death. The grave is inevitable.
But the
wonderful message of the present Scripture is this: we can be saved.
The wonderful gift of salvation has been offered to the human race. Salvation
from sin and death can be ours. God sent the Savior, the Lord Jesus Christ, to
provide redemption for us. It is this great message that Isaiah the prophet
proclaimed.
Keep in mind
that this prophecy was given over 700 years before Christ ever came into the
world. We today can look back through human history to see how this prediction
of the coming Savior was fulfilled in the Lord Jesus Christ. This is The Gift of Salvation Through the Coming
Savior, 61:1–62:12.
1. The Promise of Salvation Through the
Coming Savior (61:1–11).
2. The Assurance of Salvation Through the Coming Savior (62:1–12).
The Promise of
Salvation Through the Coming Savior
1 The Spirit of the Lord God is
upon Me because the Lord has anointed Me to bring good news to the suffering
and afflicted. He has sent Me to comfort the brokenhearted, to announce liberty
to captives, and to open the eyes of the blind. 2 He has sent Me to
tell those who mourn that the time of God’s favor to them has come, and the day
of His wrath to their enemies. 3 To all who mourn in Israel, He will
give beauty for ashes; joy instead of mourning; praise instead of heaviness.
For God has planted them like strong and graceful oaks for His own glory.
4 And
they shall rebuild the ancient ruins, repairing cities long ago destroyed,
reviving them though they have lain there many generations. 5 Foreigners
shall be your servants; they shall feed your flocks and plow your fields and
tend your vineyards. 6 You shall be called priests of the Lord,
ministers of our God. You shall be fed with the treasures of the nations and
shall glory in their riches. 7 Instead of shame and dishonor, you
shall have a double portion of prosperity and everlasting joy.
8 For
I, the Lord, love justice; I hate robbery and wrong. I will faithfully reward
my people for their suffering and make an everlasting covenant with them. 9
Their descendants shall be known and honored among the nations; all shall
realize that they are a people God has blessed.
10 Let me tell you how happy God has made Me! For He has clothed Me with garments of salvation and draped about Me the robe of righteousness. I am like a bridegroom in His wedding suit or a bride with her jewels. 11 The Lord will show the nations of the world His justice; all will praise Him. His righteousness shall be like a budding tree, or like a garden in early spring, full of young plants springing up everywhere (Isaiah 61:1–11).
The Assurance of
Salvation Through the Coming Savior
1 Because I love Zion because my
heart yearns for Jerusalem, I will not cease to pray for her or to cry out to
God on her behalf until she shines forth in His righteousness and is glorious
in His salvation. 2 The nations shall see your righteousness. Kings
shall be blinded by your glory, and God will confer on you a new name. 3 He
will hold you aloft in his hands for all to see—a splendid crown for the King
of kings. 4 Never again shall you be called “The God-forsaken Land”
or the “Land That God Forgot.” Your new name will be “The Land of God’s
Delight” and “The Bride,” for the Lord delights in you and will claim you as His
own. 5 Your children will care for you, O Jerusalem, with joy like
that of a young man who marries a virgin; and God will rejoice over you as a
bridegroom with His bride.
6-7 O
Jerusalem, I have set intercessorsa on your walls who shall cry to God
all day and all night for the fulfillment of His promises. Take no rest, all
you who pray, and give God no rest until He establishes Jerusalem and makes her
respected and admired throughout the earth. 8 The Lord has sworn to
Jerusalem with all His integrity: “I will never again give you to your enemies;
never again shall foreign soldiers come and take away your grain and wine. 9
You raised it; you shall keep it, praising God. Within the Temple courts,
you yourselves shall drink the wine you pressed.”
10 Go
out! Go out! Prepare the roadway for My people to return! Build the roads, pull
out the boulders, and raise the flag of Israel.
11 See, the Lord has sent His messengers to every land and said, “Tell my people, I, the Lord your God, am coming to save you and will bring you many gifts.” 12 And they shall be called “The Holy People” and “The Lord’s Redeemed,” and Jerusalem shall be called “The Land of Desire” and “The City God Has Blessed.” (Isaiah 62:1–12). [1]
God Gave the
Wonderful Promise of Salvation Through the Coming Savior.
Amazingly,
this prophecy was given over 700 years before Jesus Christ ever came to earth.
Right after Jesus’ baptism and wilderness temptation, the first thing He did
was revisit His hometown of Nazareth. On the Sabbath, He attended worship in
the synagogue and personally stood up to read the Scripture, choosing part of
this passage of Scripture to read (Is. 61:1–2a). What happened at the
conclusion of His reading was most dramatic, astounding the congregation.
Listen to the account given in the gospel of Luke.
V “And there was delivered unto Him the book of the prophet Esaias. And when He had opened the book, He found the place where it was written, The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And He closed the book, and He gave it again to the minister, and sat down. And the eyes of all of them that were in the synagogue were fastened on Him. And He began to say unto them, this day is this Scripture fulfilled in your ears” (Lu. 4:17–21).
Jesus Christ claimed to be the Messiah, the Servant of the Lord, the promised Savior of the world. Note how the predicted mission of the Savior was fulfilled by Jesus Christ, just as the present Scripture and outline of Isaiah show:
The Promise of Salvation Through the Coming Savior
1 The Spirit of the Lord God is
upon Me, because the Lord has anointed Me to bring good news to the suffering
and afflicted. He has sent Me to comfort the brokenhearted, to announce liberty
to captives, and to open the eyes of the blind. 2 He has sent Me to
tell those who mourn that the time of God’s favor to them has come, and the day
of His wrath to their enemies. 3 To all who mourn in Israel, He will
give beauty for ashes; joy instead of mourning; praise instead of heaviness.
For God has planted them like strong and graceful oaks for His own glory.
4 And
they shall rebuild the ancient ruins, repairing cities long ago destroyed,
reviving them though they have lain there many generations. 5 Foreigners
shall be your servants; they shall feed your flocks and plow your fields and
tend your vineyards. 6 You shall be called priests of the Lord,
ministers of our God. You shall be fed with the treasures of the nations and
shall glory in their riches. 7 Instead of shame and dishonor, you
shall have a double portion of prosperity and everlasting joy.
8 For
I, the Lord, love justice; I hate robbery and wrong. I will faithfully reward My
people for their suffering and make an everlasting covenant with them. 9 Their
descendants shall be known and honored among the nations; all shall realize
that they are a people God has blessed.
10 Let me tell you how happy God has made Me! For he has clothed Me with garments of salvation and draped about Me the robe of righteousness. I am like a bridegroom in His wedding suit or a bride with her jewels. 11 The Lord will show the nations of the world His justice; all will praise him. His righteousness shall be like a budding tree or like a garden in early spring, full of young plants springing up everywhere. (Isaiah 61:1–11). [2]
A. The
Savior Was to Be Anointed by God’s Very Own Spirit (V. 1).
All three persons
of the Godhead or Trinity are mentioned here: the Spirit, the Lord (Jehovah,
Yahweh), and the Messiah or Savior, the Lord Jesus Christ, who so clearly
fulfilled the mission spelled out in this passage. Over 700 years before Jesus
came, it was predicted that God’s very own Spirit would rest on the Messiah. By
the fullness of God’s Spirit, the Messiah would be equipped to fulfill His
task. And the Holy Scriptures say that when Jesus Christ was baptized, the
heavens were opened, and the Spirit of God descended upon Him like a dove. The
voice of God was heard, saying, “This is my beloved Son, in Whom I am well
pleased” (Mt. 3:16–17). Down through history, the Spirit of God has
always filled God’s prophets and servants, but they were mere human beings.
Therefore, the presence and power of the Spirit were always limited. But not so
with the Messiah, the Savior. The very fullness of God Himself, the fullness of
His Spirit, rested upon the Savior, the Lord Jesus Christ. As the New Testament
says:
V “For in Him dwelleth all the fulness of the
Godhead bodily” (Col. 2:9, KJV).
V “For in Christ, all the fullness of the Deity
lives in bodily form” (Col. 2:9,
NIV).
V “For in Him the entire fullness of God’s
nature dwells bodily (Col. 2:9,
HCSB).
V “For in Him the whole fullness of deity
dwells bodily” (Col. 2:9, RSV).
V “For in Christ the fullness of God lives in a
human body” (Col. 2:9, NLT).
V “For in Him dwells all the fullness of the
Godhead bodily” (Col. 2:9, NKJV).
V “For in Him, all the fullness of deity dwells in bodily form” (Col. 2:9, NASB).
B. The
Savior Was to Be Sent into The World on A Very Special Mission.
Keep in mind that
Isaiah was preaching to the people of his own day, doing all he could to give
them hope in the midst of a troubling world. Focusing their attention on the
future, he pointed them to the coming of the Messiah, for their only hope was
in the Savior of the world. Only He could deliver them from the trials,
temptations, evil, bondages, and death of this world. The Savior’s mission was
to include very specific tasks:
1)
The Savior’s mission was to preach good
news to the poor (v. 1). The poor means
not only poor in material possessions but also poor in Spirit. A person who is poor
in Spirit acknowledges his utter helplessness before God, his spiritual
need. He knows that he is solely dependent upon God to meet his need. He
acknowledges his inability to face life and eternity apart from God,
recognizing that the real blessings of life and eternity come only from a right
relationship with the Lord. A person poor
in Spirit is humble, acknowledging that he is no better, no more superior
than the next person—no matter what he may have achieved in this world (fame,
fortune, power). His attitude toward others is not proud or haughty, not
superior or overbearing. He acknowledges that every human being is a real
person, a person who has a significant contribution to make to Society and to
the world. He approaches life with humility and appreciation, not as though
life owes him, but as though he owes life. Christ came to preach the salvation
of God to the poor, those who readily
know they need to be saved. And to these, God promised the kingdom of heaven.
V “Blessed are
the poor in spirit: for theirs is the kingdom of heaven” (Mt. 5:3).
V “Whosoever, therefore, shall humble himself
as this little child, the same is greatest in the kingdom of heaven” (Mt. 18:4).
V “Then shall the King say unto them on his
right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world: For I was an hungered, and ye gave me meat: I
was thirsty, and ye gave me drink: I was a stranger, and ye took me in” (Mt. 25:34–35).
V “For whosoever, exalteth himself shall be
abased; and he that humbleth himself shall be exalted” (Lu. 14:11).
V “Hearken, my beloved brethren, Hath not God
chosen the poor of this world rich in faith, and heirs of the kingdom which he
hath promised to them that love him?” (Js. 2:5).
V “But he giveth more grace. Wherefore he
saith, God resisteth the proud, but giveth grace unto the humble” (Js. 4:6).
V “Be clothed with humility: for God resisteth
the proud, and giveth grace to the humble” (1 Pe. 5:5).
V “For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Is. 66:2).
2)
The Savior’s mission was to heal the brokenhearted (v. 1). Throughout every
generation, there are masses who are brokenhearted,
just as there were during Isaiah’s day. These people are …
·
crushed with grief
·
deserted by friends
·
devastated by divorce
·
consumed with loneliness
·
overwhelmed with financial problems
·
ravaged by disease
·
blemished by sin
· enslaved to the world
A host of experiences cause all kinds of suffering for man. Indeed,
internal and external pain can be so deep that they break the human heart. To
heal and bind up the heart was one of the purposes for which God was to send
the Messiah. Once Jesus Christ came into the world, He immediately began to
heal the brokenhearted. And He continues His healing ministry even today. Any
broken heart can be restored by the touch
of Jesus Christ. He longs to bind up and heal the brokenhearted.
V “That it might be fulfilled which was spoken
by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses” (Mt. 8:17).
V “And deliver them who through fear of death
were all their lifetime subject to bondage. For verily he took not on him the nature of angels, but he took on
him the seed of Abraham” (He. 2:15–16).
V “For in that he himself hath suffered being
tempted, he is able to succor them that are tempted” (He. 2:18).
V “The Lord is
nigh unto them that are of a broken heart; and saveth such as be of a contrite
spirit” (Ps. 34:18).
V “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou
wilt not despise” (Ps. 51:17).
V “Surely he hath borne our griefs and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted” (Is. 53:4).
3)
The Savior’s mission was to proclaim
freedom to those held captive (v. 1). Of course, this was not a promise that
all the criminals in the world would be set free from prison. Rather, the
meaning refers to the two captivating forces from which people cannot escape:
the forces of sin and death. Every human being sins and cannot help but sin.
And every human being dies and cannot keep from dying. Thus, the human race has
been taken hostage by sin and death (Ro. 3:23; 6:23; 7:14; He. 9:27).
But the Savior was to liberate or set free the human race from the bondage of
sin and death. No human being has the energy, power, or ability to free him or
herself. Only God can redeem people and deliver them from wickedness and death.
This He has chosen to do through the Savior, the Lord Jesus Christ. God,
Himself has paid the ransom for man’s release—the ransom of a life for a life.
He gave the life of His Son so that every person might be set free from the
slavery of sin and death. As a result, every captive can be redeemed through
the blood of the Savior, the Lord Jesus Christ, who died for the sins of the
human race.
V “For God so loved the world, that he gave his
only begotten Son, that whosoever believeth in him should not perish, but have
everlasting life” (Jn. 3:16).
V “For all have sinned and come short of the
glory of God; Being justified freely by his grace through the redemption that
is in Christ Jesus” (Ro. 3:23–24).
V “In whom we have redemption through his
blood, the forgiveness of sins, according to the riches of his grace” (Ep. 1:7).
V “But is now made manifest by the appearing of
our Saviour Jesus Christ, who hath abolished death, and hath brought life and
immortality to light through the gospel” (2 Ti. 1:10).
V “Forasmuch then as the children are partakers
of flesh and blood, he also himself likewise took part of the same; that
through death he might destroy him that had the power of death, that is, the
devil; And deliver them who through fear of death were all their lifetime
subject to bondage” (He. 2:14–15).
V “Neither by the blood of goats and calves,
but by his own blood he entered in once into the holy place, having obtained
eternal redemption for us. For if the
blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean,
sanctifieth to the purifying of the flesh: How much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot to God,
purge your conscience from dead works to serve the living God?” (He. 9:12–14).
V “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation [conduct, behavior] received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pe. 1:18–19).
4) The Savior’s mission was to proclaim the year of God’s salvation and the coming Day of Judgment (v. 2). The acceptable year or the “year [time] of the Lord’s favor” (NIV, NLT) actually means the era, the age of salvation. When the Messiah came into the world, He was to proclaim the glorious message of God’s salvation. From the point of the Savior’s coming to the end of human history, the marvelous testimony of man’s liberation from sin and death and from the coming judgment would be declared. God’s favor or wonderful grace was to be poured out upon people. And because of God’s grace, people could now be saved. It was the task of the Messiah, Jesus Christ, to make known the grace and salvation of God for the human race. But it was also His task to make known the vengeance of God, for the Day of Judgment was coming. God was to execute vengeance against all who rejected the Messiah and His salvation. It was the God-given task of the Messiah to proclaim both salvation and judgment.
Thought 1. The mission of
the Savior, the Lord Jesus Christ, was to proclaim the salvation of God.
V “And he said unto them; I must preach the
kingdom of God to other cities also: for therefore am I sent” (Lu. 4:43).
V “I am come to send fire on the earth; and
what will I if it be already kindled?” (Lu. 12:49).
V “For the Son of man is come to seek and to
save that which was lost” (Lu.
19:10).
V “For God sent not his Son into the world to
condemn the world; but that the world through him might be saved” (Jn. 3:17).
V “I am come into this world, that they which
see not might see; and that they which see might be made blind” (Jn. 9:39).
V “And if any man hears my words, and believe
not, I judge him not: for I came not to judge the world, but to save the world”
(Jn. 12:47).
V “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1 Ti. 1:15).
Thought 2. The mission of
Christ was to warn people of the coming judgment or vengeance of God.
V “And now also the axe is laid unto the root
of the trees: therefore, every tree which bringeth not forth good fruit is hewn
down and cast into the fire” (Mt.
3:10).
V “And if thy right eye offends thee, pluck it
out, and cast it from thee: for it is
profitable for thee that one of thy members should perish, and not that thy whole body should be cast into
hell. And if thy right hand offends thee, cut if off, and cast it from thee:
for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into
hell” (Mt. 5:29–30).
V “Every tree that bringeth not forth good
fruit is hewn down and cast into the fire” (Mt. 7:19).
V “And fear not them which kill the body but
are not able to kill the soul: but rather fear him which is able to destroy
both soul and body in hell” (Mt.
10:28).
V “And shall cast them into a furnace of fire:
there shall be wailing and gnashing of teeth.… And shall cast them into the
furnace of fire: there shall be wailing and gnashing of teeth” (Mt. 13:42, 50).
V “Woe unto you, scribes and Pharisees,
hypocrites! for ye compass sea and land to make one proselyte, and when he is
made, ye make him twofold more the child of hell than yourselves.… Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”
(Mt. 23:15, 33).
V “Then shall he say also unto them on the left
hand, depart from me, ye cursed, into everlasting fire, prepared for the devil
and his angels” (Mt. 25:41).
V “And now also the axe is laid unto the root
of the trees: every tree therefore which bringeth not forth good fruit is hewn down
and cast into the fire” (Lu. 3:9).
V “And thou, Capernaum, which art exalted to
heaven, shalt be thrust down to hell” (Lu. 10:15).
V “But I will forewarn you whom ye shall fear:
Fear him, which after he hath killed hath power to cast into hell; yea, I say
unto you, Fear him” (Lu. 12:5).
V “And in hell he lift up his eyes, being in
torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried
and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip
the tip of his finger in water, and cool my tongue; for I am tormented in this
flame” (Lu. 16:23–24).
V “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life, but the wrath of God abideth on him” (Jn. 3:36).
5)
The Savior’s mission was to comfort all
who mourned or grieved (v. 2c–3). A person mourns due to being bruised
physically, mentally, emotionally, psychologically, or spiritually. Mourning
can be caused by such things as …
·
disability
·
financial hardship
·
injury
·
marital problems
·
disease
·
loss of a loved one
·
pain
· unemployment
In essence, the Savior was to comfort all who were burdened under the weight of their suffering. When Jesus Christ came, He began to fulfill this wonderful promise. He reached out to console and reassure those who hurt. Even today, He will comfort any who turn to Him in their pain and suffering. Moreover, the Savior gives two wonderful promises to those who are going through hard times and deep sorrow:
Ø They
will be given the clothing of beauty—gladness, joy, and praise—instead of the clothing of
sackcloth and ashes.
V “These things have I spoken unto you, that my
joy might remain in you, and that
your joy might be full” (Jn.
15:11).
V “Hitherto have ye asked nothing in my name:
ask, and ye shall receive, that your joy may be full” (Jn. 16:24).
V “And now come I to thee; and these things I
speak in the world, that they might have my joy fulfilled in themselves” (Jn. 17:13).
V “For the kingdom of God is not meat and drink,
but righteousness, and peace, and joy in the Holy Ghost” (Ro. 14:17).
V “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (He. 12:1–2).
Ø He
will give them a name, a testimony of righteousness (v. 3b).
V “For the kingdom of God is not meat and drink,
but righteousness, and peace, and joy in the Holy Ghost” (Ro. 14:17).
V “For he hath made him to be sin for us, who knew no sin; that we might be made the
righteousness of God in him” (2
Co. 5:21).
V “Being filled with the fruits of
righteousness, which are by Jesus Christ, unto the glory and praise of God” (Ph. 1:11).
V “But ye are
a chosen generation, a royal priesthood, a holy nation, a peculiar people; that
ye should show forth the praises of him who hath called you out of darkness
into his marvellous light” (1 Pe.
2:9).
V “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Re. 3:12).
C. The
Savior’s Kingdom and Its Blessings of Salvation Were Then Pictured by Isaiah (Vv.
4–11).
A graphic description is given of the Messiah’s coming kingdom, just what life will be like when Christ returns to set up God’s kingdom on earth. Wonderful blessings are mentioned (also see 60:1–22; 65:17–25; 66:1–24):
1) The nation of Israel will be restored (v. 4). All the destroyed cities will be rebuilt, even cities that have been lying in ruins for generations. Note how general this statement is, suggesting that Christ’s kingdom will bring about a restoration of all nations on earth. His kingdom will definitely include all nations of the world. This certainly suggests that all cities must be restored to provide the best living conditions possible for people, as well as the best working and environmental conditions. Remember that Christ will be establishing the Kingdom of God in all its perfection throughout the whole world.
2)
Positions of authority and management
will be given to God’s people (v. 5). They will receive rewards from the Lord,
and one of these rewards will be an assignment of influence and supervision.
Remember that Jesus Christ will rule from Jerusalem, the capital or seat of His
government. This verse suggests that those living in Jerusalem will be the
Lord’s officials responsible for the government of the world. Foreigners will
be tending the flocks, fields, and vineyards. This simply means that the nations
and peoples throughout the rest of the world will be carrying on the day-to-day
work of the economy. Foreigners will no longer oppress Jerusalem but, rather,
serve the capital of the Messiah.
V “Do ye not know that the saints shall judge
the world? And if the world shall be judged by you, are ye unworthy to judge
[oversee, manage] the smallest matters? Know ye not that we shall judge angels?
how much more things that pertain to this life?” (1 Co. 6:2–3).
V “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Re. 3:10).
3)
A very special name will be given to
God’s people, a name of honor (v. 6a). God’s people will be called priests of
the Lord and ministers of God. Some commentators apply this to Jewish
believers, but the blessing is certainly applicable to all God’s people, as
other Scriptures bear out:
V “Ye also, as lively stones, are built up a
spiritual house, a holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ” (1
Pe. 2:5).
V “But ye are
a chosen generation, a royal priesthood, a holy nation, a peculiar people; that
ye should show forth the praises of him who hath called you out of darkness
into his marvellous light: Which in time past were not a people but are
now the people of God: which had not obtained mercy, but now have obtained
mercy” (1 Pe. 2:9–10).
V “And hath made us kings and priests unto God
and his Father; to him be glory and
dominion forever and ever. Amen” (Re.
1:6).
V “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ and shall reign with him a thousand years” (Re. 20:6).
4) A very special blessing will be given to the Jews and their capital: Jerusalem will become the world’s capital and worship center (v. 6b). The wealth of the nations will pour into Jerusalem, and believers will praise the Lord for these riches.
5)
A double inheritance in the promised land
will be given to God’s people (v. 7). Down through the generations, the
oppressors of the world had disgraced God’s people. But in the Messiah’s
kingdom, they will rejoice due to receiving a double inheritance, a double
portion of prosperity in the promised land. Believers should always remember
the wonderful inheritance promised them by the Lord:
V “In my Father’s house are many mansions: if it were not so, I would have told you. I
go to prepare a place for you. And if I go and prepare a place for you, I will
come again, and receive you unto myself; that where I am, there ye may be also” (Jn.
14:2–3).
V “The Spirit itself beareth witness with our
spirit, that we are the children of God: And if children, then heirs; heirs of
God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified
together” (Ro. 8:16–17).
V “For ye are all the children of God by faith
in Christ Jesus. For as many of you as have been baptized into Christ have put
on Christ. There is neither Jew nor Greek, there is neither bond nor free,
there is neither male nor female: for ye are all one in Christ Jesus. And if ye
be Christ’s, then are ye Abraham’s
seed, and heirs according to the promise” (Ga. 3:26–29).
V “For our conversation [citizenship] is in
heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who
shall change our vile body, that it may be fashioned like unto his glorious
body, according to the working whereby he is able even to subdue all things
unto himself” (Ph. 3:20–21).
V “That being justified by his grace, we should
be made heirs according to the hope of eternal life” (Tit. 3:7).
V “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Pe. 1:3–4).
6)
Justice, peace, and security will rule in
the Messiah’s kingdom (v. 8a). Society will be free of criminals, and
there will be no lawlessness. An unbelievable transformation! Nevertheless,
this is the wonderful promise of the Lord given to His people.
V “Through the tender mercy of our God; whereby
the dayspring from on high hath visited us, to give light to them that sit in
darkness and in the shadow of death,
to guide our feet into the way of peace” (Lu. 1:78–79).
V “And suddenly there was with the angel a
multitude of the heavenly host praising God, and saying, Glory to God in the
highest, and on earth peace, goodwill toward men” (Lu. 2:13–14).
V “Peace I leave with you, my peace I give unto
you: not as the world giveth, give I unto you. Let not your heart be troubled,
neither let it be afraid” (Jn.
14:27).
V “These things I have spoken unto you, that in
me ye might have peace. In the world ye shall have tribulation: but be of good
cheer; I have overcome the world” (Jn.
16:33).
V “But in every nation, he that feareth him,
and worketh righteousness, is accepted with him” (Ac. 10:35).
V “For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal
mind is enmity against God: for it is
not subject to the law of God, neither indeed can be” (Ro. 8:6–7).
V “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Ro. 14:17).
7)
The Messiah will establish an everlasting covenant with the people (v.
8b). When Jesus Christ came to earth the first time, He established a new,
eternal relationship with God. In the Messiah’s kingdom, God’s people will be
filled with the Holy Spirit and the Word of God. His laws and commandments will
be written on their hearts.
V “For this is
the covenant that I will make with the house of Israel after those days, saith
the Lord; I will put my laws into their mind and write them in their hearts:
and I will be to them a God, and they shall be to me a people” (He. 8:10).
V “And for this cause, he is the mediator of
the New Testament, that by means of death, for the redemption of the
transgressions that were under the
first testament, they which are called might receive the promise of eternal
inheritance. For where a testament is,
there must also, of necessity, be the death of the testator. For a testament is of force after men are dead:
otherwise, it is of no strength at all while the testator liveth. Whereupon
neither the first testament was dedicated
without blood” (He. 9:15–18).
V “This is
the covenant that I will make with them after those days, saith the Lord, I
will put my laws into their hearts, and in their minds will I write them” (He. 10:16).
V “Incline your ear, and come unto me: hear,
and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Is. 55:3).
V “As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have
put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of
thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from
henceforth and forever” (Is.
59:21).
V “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me” (Je. 32:40).
8)
God’s people will be honored before the
world (v. 9). All the world will acknowledge God’s blessings to
Israel, which was one of the promises given to Abraham (Ge. 12:1–3).
Because of their righteous lives, all believers bear opposition from the world,
ranging from minor ridicule to brutality and martyrdom. But on the day of the
Messiah’s kingdom, all people will acknowledge God’s blessings upon His people.
V “If any man serves me, let him follow me; and
where I am, there shall also my servant be: if any man serves me, he will my Father honour” (Jn. 12:26).
V “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Re. 3:21).
9)
The coming kingdom of the Messiah will
bring great joy and rejoicing (Vv. 10–11). In these two verses, all the
citizens of Zion are seen praising God for two reasons:
Ø because
the Lord had clothed them in salvation and righteousness
Ø because the Lord causes the seed of righteousness and praise to spring up in all the nations of the world (v. 11)
10) When
a person comes to the Messiah for salvation, God clothes him in the
righteousness of Christ. Bringing the joy of righteousness and salvation
to the earth was the very purpose for the Savior’s coming.
V “And when the King came in to see the guests,
he saw there a man which had not on a wedding garment [a robe of
righteousness]: And he saith unto him, Friend, how camest thou in hither not
having a wedding garment? And he was speechless. Then said the King to the
servants, bind him hand and foot, and take him away, and cast him into outer darkness; there shall be
weeping and gnashing of teeth” (Mt.
22:11–13).
V “And the Son said unto him, Father, I have
sinned against heaven, and in thy sight, and am no more worthy to be called thy
Son. But the father said to his servants, Bring forth the best robe [of
righteousness], and put it on him;
and put a ring on his hand, and shoes on his
feet: And bring hither the fatted calf, and kill it, and let us eat, and be merry: For this, my Son was dead, and is
alive again; he was lost and is found. And they began to be merry” (Lu. 15:21–24).
V “For he hath made him to be sin for us, who knew no sin; that we might be made the
righteousness of God in him” (2
Co. 5:21).
V “And that ye put on the new man, which after
God is created in righteousness and true holiness” (Ep. 4:24).
V “I put on righteousness, and it clothed me:
my judgment was as a robe and a
diadem” (Jb. 29:14).
V “And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment [a robe of righteousness]” (Zec. 3:4).[3]
The Purposes of Messiah’s Mission
1 “The Spirit of the Lord GOD is upon Me; because the LORD hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that He might be glorified” (Isaiah 61:1-3 KJV).[4]
We are not to
suppose that the prophet unfolds to us in the present passage the whole purpose of God in sending his Son
into the world. Such logical exactness is alien to the Spirit of prophecy and
especially unsuited to the rhetorical tone which everywhere characterizes
Isaiah. Still, as the subject is one of transcendent interest, and as our Lord
himself cites the passage as descriptive of his mission, it may be useful to
note how many, and what purposes, it sets before us as included in the counsels
of the Father and intended to be realized by Christ’s coming. They seem to be many.
I.
The Preaching of Good Tidings.
Christ “came not
into the world to condemn the world, but that the world through him might be
saved” (John 3:17). The angels who announced his birth intimated that it
was a subject for joy and rejoicing— “Glory to God in the highest, and on earth
peace, goodwill toward men” (Luke 2:14). His forerunner declared it to
be the object of his coming, “that all flesh should see the salvation of God” (Luke
3:6). He himself came with “gracious words” (Luke 4:22) and called
men into his kingdom. Hence from a very early date, his message to man was
known as the gospel, i.e. “the good
tidings.” What could be better tidings than the announcement of free pardon on
repentance, of salvation, of atonement, of deliverance from sin, of a Comforter
to support, and sustain, and cleanse the heart, and give men peace and joy in
believing? Man, lost without him, was by him sought and saved, and brought out of
darkness and misery into light and happiness.
II.
The Healing of The Broken-Hearted.
By “the brokenhearted”
seems to be meant, not so much those whom misfortune and calamity have
afflicted and reduced to despondency, as those who are deeply grieved on account
of their sins. Among the objects of Christ’s coming was the healing, or
restoring to health, of such persons. He “healed the broken in heart and bound
up their wounds” (Ps. 147:3). He made atonement for their sins, and thus
secured them forgiveness; he assured them of God’s mercy and readiness to
pardon; he bade them “come to him,” and promised to “give them rest” (Matt.
11:28). Through his actions and his teaching all the contrite in all ages
have their wounds bound up; are strengthened, sustained, and comforted; obtain,
even in this life, a “peace that passeth all understanding.”
III.
The Giving of Liberty to The Captives.
“The captives” are
the servants of sin—the unfortunates whom Satan has made his prisoners and
compels to labor in his service. Christ came to “proclaim” to them “liberty,”
to make them an offer of release. “Christ Jesus,” St. Paul tells us, “Came into
the world to save sinners” (1 Tim. 1:15). He himself declared, “I came
not to call the righteous, but sinners to repentance” (Matt. 9:13). It
is one of his greatest glories that he delivers men “from the bondage of
corruption into the glorious liberty of the children of God” (Rom. 8:21).
He offers to do this for all, but unless his offer is accepted, he can do
nothing. Men must not only be sinners but must pass into the class of repentant
sinners before he can aid them. Then, however, his aid is effectual. All the
bonds of sin may be struck off; the service of Satan may be renounced and
quitted, and the captives have only thenceforth to “stand fast in the liberty
wherewith Christ has made them free” (Gal. 5:1).
IV.
The Giving of Sight to The Blind.
(See Luke 4:18.)
Our Lord, when on earth, gave recovery of sight, in the most literal sense, to
several persons who were literally blind (Matt. 9:30; Mark 8:23; 10:52; Luke
7:21; John 9:7). But this is scarcely the “giving of sight” which was one
of the main purposes of his coming. He came to open the eyes of men’s
understandings, to give them spiritual intelligence and spiritual insight, to
enable them to discern between right and wrong, between good and evil. Men at
the time were so far gone from original righteousness, that they were to a
large extent blind to moral distinctions— “put bitter for sweet, and sweet for
bitter, darkness for light, and light for darkness” (Isaiah. 5:20), were
“vain in their imaginations,” and had “their foolish hearts darkened” (Rom.
1:21). Christ dispelled this spiritual darkness. He taught a pure and broad
morality, which re-established moral distinctions in the general conscience,
and at the same time, through his Spirit, he gave to each individual Christian
an inward light, which man did not possess before, by which he might direct his
paths.
V.
The Proclaiming of a Time of Acceptance.
Christ proclaimed a “time of acceptance” in various ways. To the Jews generally the three years of his ministry formed “the acceptable time,” during which, if they had received him (John 1:11), they would have maintained their position as a nation, and have held pre-eminence in the Church of Christ. To individuals who heard him the “time of acceptance” was that between such hearing and a hardening of the heart consequent on the rejection of his gracious message. To mankind at large the “time of acceptance” is the time of their sojourn here below, during which it is always possible for them to repent and turn to him unless perchance they have been guilty of the “sin against the Holy Ghost.” Such sin is probably still possible; but it may be hoped that few have committed it and that the apostle’s declaration, which he made to all his converts (2 Cor. 6:2), may still be repeated to professing Christians generally, “Behold, now is the accepted time; behold, now is the day of salvation.”
VI.
The Proclaiming of a Day of Vengeance.
It was among the
purposes of our Lord’s coming that he should “proclaim a day of vengeance.” 1.
To the nation of the Jews, which by rejecting him caused its own rejection from
the position assigned it under the first covenant and was delivered up for
punishment to the Romans. This he did by a number of remarkable prophecies (e.g. the following: Matt. 21:40–43;
24:4–28; Luke 13:34, 35; 21:20–22), which announced that Jerusalem was to
be destroyed and that there was to be “great wrath upon the people” (Luke
21:23). 2. To the enemies of God universally. The general day of vengeance
upon God’s enemies is that “last day,” which our Lord announced so often when
he “will come again with glory to judge both the quick and the dead” (see
Matt. 7:22, 23; 24:29–31; 25:31–46; 26:64, etc.). Then all his enemies will
be “put under his feet.” Then will be fulfilled the apocalyptic vision, “I saw
the dead, small and great, stand before God; and the books were opened: and
another book was opened, which is the book of life: and the dead were judged
out of those things which were written in the books, according to their works.
And the sea gave up the dead that was in it, and death and hell delivered up
the dead that was in them: and they were judged every man according to their
works. And death and hell were cast into the lake of fire. This is the second
death. And whosoever was not found written in the book of life was cast into
the lake of fire” (Rev. 20:12–15).
VII.
The Comforting of Mourners.
It was indicative
of the tenderness of Jesus, that in his life on earth he had ever such great
compassion for mourners. In his sermon on the mount, he assigned to them the
second Beatitude, “Blessed are they that mourn: for they shall be comforted” (Matt.
5:4). Thrice only in his ministry does he seem to have come across actual
death, and then each time he had such pity on those who mourned their dead,
that he worked miracles on their behalf, and comforted them by raising their
lost ones to life again (Mark 5:22–42; Luke 7:12–15; John 11:32–44).
After his resurrection, he hastened to comfort the women who mourned him, by
special appearances to them (Matt. 28:9; Mark 16:9). These, however,
were but samples of his power and of his goodwill. Through the long ages that
have elapsed since he founded his Church, mourners have ever found in him a
true and potent Comforter. Through him it is that Christians “sorrow not as
they that have no hope” (1 Thess. 4:13); through him that they have
resignation, and are able to say, “The Lord gave, and the Lord hath taken away:
blessed be the Name of the Lord;” through him that they look to receive their
dead again raised to life (Heb. 11:35), and to be joined with them in a
land where there is no parting.
VIII. The
Crowning of The Saints in Bliss.
“Henceforth,” said
St. Paul, as he approached the end of his life, “there is laid up for me a
crown of righteousness, which the Lord, the righteous Judge, shall give me at
that day; and not to me only, but unto all of them that love his appearing” (2
Tim. 4:8). We shall receive, says St. James, “the crown of life” (Jas.
1:12). “When the chief Shepherd shall appear,” says St. Peter, “ye shall
receive a crown of glory that fadeth not away” (1 Pet. 5:4). Such crowns
were seen by the beloved disciple as worn by the elders in the heavenly region
(Rev. 4:4) and were promised to all who should remain “faithful unto
death” (Rev. 2:10) by him that is “Faithful and True” (Rev. 19:11).
A part of the intention of Christ’s mission was to purify to himself a people
to whom such crowns might without unfitness be awarded in his heavenly kingdom.
The term “crown” is, no doubt, a metaphor; but it signified some definite and
positive degree of glory, having a substantial value, and forming a proper
object of the Christian’s desire.
IX.
The Anointing Them with The Oil of Joy.
Christ himself was
to be “anointed with the oil of gladness above his fellows” (Ps. 45:7).
His mission on earth was, in part, to extend the blessing of this anointing to
his disciples. The “oil of gladness,” whatever else it may mean, cannot but
primarily symbolize the gift of the Holy Spirit, which is called by St. John an
“unction from the Holy One” (1 John 2:20), and which was, in fact, the
unction wherewith Christ himself was anointed. To give the Holy Spirit to
Christians was a very main object of his coming. The Spirit was essential to
the sanctification of Christians, and he must “send the Spirit,” and he could
not send him until he himself was first “glorified” (John 7:39; 16:7).
St. Luke tells us how soon after his ascension the Spirit was given (Acts
2:4–33); and our Lord promised that, after he once came, he would abide
with the Church “forever” (John 14:16). Of all the immediate
consequences of our Lord’s mission, the gift of the Spirit was perhaps the most
precious, embracing as it did regeneration, sanctification, comfort, strength,
gladness.
X.
The Causing Them to Be Called and
Therefore to Be, Righteous.
All the other objects had this final end in view. The good tidings were preached, and the brokenhearted healed, and the captives set free, and the dull of sight given moral discernment, and the acceptable time proclaimed, and the day of vengeance threatened, and the mourners comforted, and the crowns of glory promised, and the Holy Spirit given, in order that “oaks of righteousness” might be planted in the garden of the Lord—that men might burst the bonds of sin, and become righteous, “perfecting holiness in the fear of God” (2 Cor. 7:1). Christ “gave himself for us,” says St. Paul, “that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works” (Titus 2:14). This was the principal object of our Lord’s coming—to “save men from their sins.” Other objects were rather means to ends. This was the great end. Christianity is a success just so far forth as it weans man from sin, and creates and maintains in the world a “company of faithful men,” who deserve to “be called oaks of righteousness,” who persistently and determinately “eschew evil and do good,” who lead holy lives, who “shine like lights in the world,” “adorning the doctrine of God their Saviour in all things” (Titus 2:10).[5]
Prayer: The Assurance,
Gift, and Promise of Salvation Through the Coming Savior
16 So
He came to Nazareth, where He had been brought up. And as His custom was, He
went into the synagogue on the Sabbath day and stood up to read. 17 And
He was handed the book of the prophet Isaiah. And when He had opened the book,
He found the place where it was written:
18“The Spirit of the Lord is
upon Me,
Because He has
anointed Me
To preach the gospel
to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty
to the captives
And recovery of
sight to the blind,
To set at liberty
those who are oppressed;
19 To proclaim the
acceptable year of the Lord.”
20 Then He closed the book, and gave it back to the attendant, and sat down. And the eyes of all who were in the synagogue were fixed on Him. 21 And He began to say to them, “Today this Scripture is fulfilled in your hearing.” [6]
Jesus, we praise you for your coming into this world and for allowing us to receive your gift of salvation. We recognize that our saving cost you your life on the cross, but you died willingly on our behalf for the joy that was set before you. We could never pay the sin debt, but you could and did. Your death on the cross is good news to all those willing to accept you as Lord and Savior. You have healed our broken hearts and set us free from the slavery of sin. By your death, we see our need for you and our need to be released from the bondage of death. Thank you, Jesus, for all you have done for us. Father God, thank you for sending your Son to die in our place; we praise you, Lord, in Jesus’ name we pray, we Praise you, Lord, Amen.
The Assurance, Gift, and Promise of Salvation Through the Coming Savior
a 62:6-7
intercessors, literally,
“watchmen.”
[1] Taylor, Kenneth Nathaniel. 1997. The Living Bible,
Paraphrased. Wheaton, IL: Tyndale House.
[2] Taylor, Kenneth Nathaniel. 1997. The Living Bible,
Paraphrased. Wheaton, IL: Tyndale House.
KJV King James Version
NIV New International Version
HCSB Holman Christian
Standard Bible
NLT New Living Translation
NKJV New King James Version
NLT New Living
Translation
[3] Leadership Ministries Worldwide. 2005. Isaiah: Chapters 36–66. Vol. II. The Preacher’s Outline & Sermon Bible. Chattanooga, TN: Leadership Ministries Worldwide.
[4] The Holy Bible:
King James Version. 1995. Electronic ed. of the 1769 edition of
the 1611 Authorized Version. Bellingham WA: Logos Research Systems, Inc.
[5] Spence-Jones, H. D. M., ed. 1910. Isaiah.
Vol. 2. The Pulpit Commentary. London; New York: Funk & Wagnalls Company.
[6] The New King James
Version. 1982. Nashville: Thomas Nelson.
No comments:
Post a Comment