Community Bible Study -- Isaiah

Text of Presentation, Lesson 13, Isa 42:1-25

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The Servants of the Lord, His Witnesses (Part 1)
“Here is my Servant”

Tonight we discuss chapter 42. We skipped chapter 41, in which Isaiah challenges pagans to give evidence their idols have ever reliably predicted the future. The answer, of course, is “no.” Isaiah issues this challenge because God through Isaiah is about to show He can predict the future . . . by bringing a conqueror to Babylon to set the Jews free, and calling this conqueror by name 150 years beforehand! This remarkable prediction of the future is in chapter 44, and tonight’s session lays the groundwork for it. God has a plan for history, which will unfold before the exiles' eyes!

In a sense, chapters 40-41 are introductory to what we begin tonight. Chapter 40 introduced two great themes, God's love and his unique power. Chapter 41 addressed God’s promise to deliver the Jews from Babylonian captivity, and presented another diatribe against idols (in the form of a court case), and introduced a fearful servant of God. Now chapters 42-44 – this week’s and next week’s sessions – introduce to a second servant of God, ministering God's justice to the world. Furthermore, God declares with great specificity His intention to deliver the Jews from their distress and to use them as his witnesses against idolatry. The section generally follows two themes: the certainty of God's deliverance (which we discuss tonight) and how that deliverance will witness for God and against the idols (next week).

Chapter 42 opens by introducing God’s “servant” (42:1) and affirming the God’s control of history. Just as the LORD will bring down the Babylonian Empire, He will bring "justice" (42:1, 3, 4) to the earth through his "servant." And the Hebrew word translated “justice" here is much more than legality; it has the connotation of “right order." The book of Judges illustrates this concept. When the Israelites disobey God and are oppressed by pagans things aren’t in the “right order.” Therefore, when the people repent and God sends a champion to defeat the oppressors, “justice” is restored. Similarly, this “servant” will do what’s necessary to restore God's right order on earth.

This “servant” obviously seems to be the Messiah to me, yet his identity of has been the source of much debate . . . perhaps because it comes after Chapter 41’s reference to the servant Israel (41:8-9) without an obvious break. But the servant Israel is fearful and blind (though God loves him and will deliver him so he can be evidence to the nations of God’s power); and this new servant is always obedient and responsive to God. His mission is to bring justice to the nations for God, and he is to be a "light" to the nations and a "covenant" to the people (of Israel, cf 49:6). And in contrast to the promises of divine blessing constantly given to the servant Israel, this servant receives no benefits through his ministry . . . only increasing difficulty. This servant is one of the "new things" idols can neither predict nor create, but the Lord can do with impunity (42:9).

God's Spirit will be on this servant (42:1), who will bring justice on the earth – but not through oppression (42:3). It’s reminiscent of the prophecies of the Messiah in Isaiah 9, 11, and 32 . . . but there the servant is king, here the king is servant. The idea that the ends of the earth ("the islands"), which could not defend the deity of their idols (41:1), will "put their hope (lit, wait for, trust) in his law" is further indication this servant is a messianic figure. Furthermore, the description of the ministry of this servant in 42:6-7 confirms this is not Israel, but someone who will function for Israel and the world. Israel was blind and deaf, captive to the powers of this world, but this servant will give sight and freedom. His ministry will be the ultimate revelation of the "glory" of God, which fills the earth (6:3) and belongs to no idol (42:8). This is the Messiah!

One wonders if this part of the book was written knowing how 20th-21st man would so debate Isaiah’s authorship . . . because here Isaiah’s claim that Yahweh is the One True God hangs squarely on God’s power of predictive prophecy. We’ve discussed that bible scholars generally fall into two camps: those who believe Isaiah wrote these words as prophesy, and those who believe someone else wrote them as history. Yet Christians who take the latter point of view are in a difficult position. If Isaiah ben Amoz did not truly predict the Exile – if an unknown writer falsified evidence to support his claims about God, then there is no reason to believe God is any of the things this person says He is . . . and all the lofty theology of Isaiah 40-55 is meaningless.

However, if there is such a God as Isaiah claims, why is it so difficult to believe He can tell the future? If he created the world for a purpose, if he is leading all of history to the fulfillment of that purpose, and if he is outside of time and space – yet with capacity to enter time and space at any point – why should we think it impossible for Him to tell us what will happen in advance?

Furthermore, God’s predictive power is important throughout the Bible:

1. It called people to obedience, because obedience and disobedience had consequences.

2. It encouraged faith, by making the point God could not be surprised by events beyond His control.

3. It confirmed God's trustworthiness when the predicted events occurred.
   
   

Nevertheless, those of us who believe God can predict the future need to walk a tightrope on the subject of Biblical prophecy. Man’s attempts to use eschatological prophecies to create a roadmap of future events are almost always wrong; simple knowledge of the future is not the purpose of prediction in the Bible. Predictions of Jesus' return, for example, are not to help us figure out when it will happen, but to teach us to be obedient to His commands, knowing he could return at any time.

But another extreme is worse: denying the Bible really contains predictions . . . to claim New Testament writers combed the Old Testament and used whatever they could find to bolster their belief Jesus was predicted in advance. And why would they do such a thing? Because in passages such as Isaiah 41-42, God's use of prediction is made the central evidence of His Godhood. The New Testament writers expected there would be predictions of the Messiah because that is what the Old Testament led them to. Hence to deny the possibility of genuine prediction undercuts one of the Bible's chief arguments for the unique deity of its God and – in effect – claims the bible lies! And what does that imply about God and Jesus and eternal life and other Christian theology?

Returning to 42:1-9 . . . if we agree with Christian tradition this is a prediction about Jesus the Messiah, these verses provide a number of indications about his ministry.

1. As noted earlier, his ministry above all is to restore God's right order in the world. The cross is about much more than forgiveness of sins. It is about dealing with all the effects of sin in the world, and about restoring God's work on all levels of society, with Christians exhibiting “servant leadership” to help others.

2. The Messiah has a worldwide ministry. The Spirit who was on him (42:1; cf Jn 1:32-34) impels his disciples to take his “law" (Heb torah, “teaching, instruction") to the ends of the earth, because people everywhere are waiting for it. His light is meant to shine through his disciples to all nations (Isa 2:2; 66:23; Mt 28:19-20). Isaiah tells us people who have made God in their own image are in darkness, and desperately need the light that streams from the cross and the empty tomb.

3. A third aspect of the Messiah’s ministry is its manner. Ancient kings boasted of ferocious ways they brought "justice" to their kingdoms and the heavy yokes they imposed on those they conquered. But the Messiah brings God's right order into the world from a position of weakness. He does not break an already-bent reed, nor does he quench a candle flame that is already flickering. Jesus disarmed his enemies with love and grace and gentleness.
   
   

This last aspect is the most difficult part of the ministry of Christ for many of us. It’s hard to give up the assertiveness that has characterized us since we were born; and although we can justify an assertive, dominating Christianity, the word of the Bible still stands:

“(He) made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!” (Php 2:7-8 NIV)

Moving on to 42:10-17, Isaiah calls on the world to praise God (42:10-12) . . . then discusses the reason for this (42:13-17). The extremes of the earth (the "ends of the earth," the “islands," the “sea," the “desert," “the mountaintops") probably illustrate universality (cf 41:5; 42:4). The LORD is not simply the God of Judah, but of the whole world; so what he is going to do for the Jews has joyous implications for the world. If he can deliver them from captivity, no one’s distress or difficulty is beyond his care and power. God is like a “warrior" coming to his people’s defense (42:13). If it seems he has “kept silent" for a long time during their captivity: that’s about to end – quickly – just as nine months pregnancy comes to a sudden climax in birth (42:14). Whatever may stand in the way – forested mountains or rapid rivers – will be no obstacle to God (42:15). He will make a “smooth" way for his people to travel (cf 35:8-10); even though they are "blind," he will lead them, turning “their darkness into light” (42:16). Their worst fears – that God has abandoned them or is helpless to come to their aid – are groundless.

The Jews should especially not trust the Babylonian gods, thinking they defeated the LORD when his people were taken into captivity. But anyone who trusts in them will be put to "shame" (42:17): those gods will fail him! Hence Isaiah issues a 2nd challenge in this contest between God and idols: not only are idols unable to tell the future, they are unable to care for and protect their worshipers . . . as God will soon demonstrate.

Chapter 42 concludes (42:18-25) by calling on the Jews to recognize the Exile is not God's failure to deliver; God sent them there. If the Babylonian gods overwhelmed the LORD to take his people, there is no way he could now to take them back. But because God is the One who sent them into exile, He can take them back whenever he chooses.

42:18-20 remind us servant Israel is not in a position to do anything for themselves or the world. As 6:9-10 predicted, they were "blind" and "deaf" to the ministry of Isaiah and other prophets; the more they heard God's admonition and instruction, the more "blind" and "deaf" they became. To emphasize God does what is right ("for the sake of his righteousness"), He made his "law" (torah) as "great and glorious" as possible (42:21): He gave it in the wonder and terror of Mount Sinai, and demonstrated His power through years of judges and prophets. Yet all this seemed of no avail as the people plunged deeper and deeper into sin until all they worked for – even their persons – became "loot" and "plunder" for a pagan conqueror (42:22).

But has the tragedy of Exile now unstopped the ears of the "deaf"? Isaiah commands them to "listen," and to ask themselves why they are in exile (42:22-24). It is not by accident or because of Babylon's might . . . but because of their sin against God. They did not obey his "law" – the terms of their covenant with God – so He gave them over to be looted and plundered. Yet, even as this was unfolding – even as prophets like Jeremiah and Ezekiel spoke and Isaiah was read – they did not understand (42:25). God brought them down as punishment for their sin, but they didn’t get the point!

That raises an interesting question for today. The Jews of Isaiah's prophecy chose to live in defiance of God's torah or "law," his instructions for life. We have discussed before . . . just as there are consequences for breaking the laws of physics because that’s how God made the universe, there are consequences for breaking God’s moral laws because that’s how God made man. So if we find ourselves in adverse circumstances, we might ask if we have been living in sin.

That is not a popular question today. But it was not popular in Isaiah's or Jeremiah's day either. We don’t like to believe the way we have chosen is wrong . . . and modern relativistic morality teaches it’s not! But Isaiah's words still ring out: "Which of you will listen to this or pay close attention in time to come?" (42:23). Will we be like those who, being consumed by the fire, "did not take it to heart" (42:25)? If we admit our sin, we can admit the trouble we are experiencing may have been caused by God . . . and we can turn to God to deliver us! We know the hand of God is always moved by love, and nothing can separate us from His love (Rom 8:35-39).

Finally, this passage illustrates some of the difficulties of interpreting prophecy, especially when couched in poetic language, as much biblical prophecy is. How literally is prophecy meant to be taken? In most cases, we really don’t know until after the fact . . . which is a problem, because people want certainty, not more questions.

42:15-16 is a case in point. How is God going to deliver his people from Babylon? These verses are clear: God will blast the mountains, dry up the Euphrates, make the sun shine in the nighttime, and create a smooth highway for the blind Jews! "Prophecy teachers" among the exiles might well have expected this to happen literally . . . isn’t that is what Isaiah says, after all?!

But none of those things occurred. Does that mean the prophecy was wrong? Not at all! The Jews returned home because God acted in history . . . and we know this because – in the next session – we will see that God through Isaiah names his agent for deliverance. In other words, since God’s task seemed impossible and since God named the deliverer, we know God intervened . . . even if it was not precisely as described in this poetic passage.

So why does Isaiah use such excessive language? Perhaps to move the emotions and will of a people crushed into apathy. Also, considering the dramatic way God acted to save the Jews when they were in captivity in Egypt, it would seem logical God would do this again. Moreover, such emotional imagery might break apathetic barriers and capture the Jews’ imagination . . . because who would believe God would free the Jews merely by bringing another pagan king to conquer Babylon!

As we read prophecy not yet fulfilled today, we must be careful not to fall into this of trap. Will God's promises be fulfilled? By all means! And will they be fulfilled in ways consistent with the central affirmations? Yes! But will they be literally fulfilled according to all the images and figures used to express the point? Maybe. Literal fulfillment is a possibility . . . but not a certainty. We just don’t know . . . and neither does anyone else!