Messages
from the Bible
A Sermon by Dr. Neil Chadwick
The wonderful book of Isaiah is divided into 66 chapters, even as the Bible is divided into 66 books. In addition, there are two distinct groupings. Like the Old Testament, there are 39 sections (chapters) in the first part of Isaiah with 27 in the second part, like the New Testament. Chapter 40 begins what appears to be a radically new theme, so much so that some Biblical scholars contend that it must have been written by someone other than the author of the first part of the book. "Deutero Isaiah," as they would call it, corresponds very well with the New Testament. At the close of chapter 39, after the pronouncement of doom because Hezekiah foolishly showed off the temple treasures to the emissary from Babylon, the captivity is foretold. Chapter 40 then launches the hopeful promise of deliverance from captivity.
We quickly notice these comparisons to the New Testament:
Writers of the NT understood this obvious connection between the opening of Isaiah 40 and the coming of John the Baptist when they declared him to be the "voice of one crying, in the wilderness prepare the way of the Lord." (Matthew 3:3) For them, Isaiah was more than just prophesying the end of the Babylonian captivity; this was also a forecast of the coming of Messiah.
The "Good News" is mentioned in verse 9 - this is the "Evangel," the "Gospel."
He comes with power, He rules and He rewards (v.10).
He's the Sovereign Lord (v.10), the Shepherd (v.11), and is Superior to idols (vs.18ff).
He sits enthroned above the circle of the earth, and . . . stretches out the heavens like a canopy (v.22).
He is the Holy One (v.25), the Creator (vs.26f); He pays attention to His people (v.27) and gives them strength when they are weary and weak (v.29ff).
But not only are there lofty statements about God, He is presented in great contrast to the human condition. On the one hand, God is:
But men are:
Vulnerable, like grass (v.6);
But we also want to draw attention to a couple of repeated themes found in this chapter:
First, note the repeated similar words "call" (v.3) , "cry" (v. 6), and "shout" (v. 9).
The word used for "shout" is a similar word, "qowl," and suggests a great shout (yell) of joy because of the Good News that has been proclaimed.
This is understood in the context as a message of great joy to captives who are proclaimed to be released; they are now free to return to their homeland.
One wonders why it is that in the church have we become so quiet. Have we lost the awareness that our captivity has come to an end? When someone learns that they have won a million dollars, or won the gold medal, or received the championship title; or when they participate in a victory parade, or even cheer on the winning team - there is no want of shouting. But in church, when there's a reminder of the victory won at the cross and the empty tomb, hardly a whisper can be heard.
The other day I told someone about a church service I was once in, a service which was drab, with no enthusiasm, listless, with worshipers mumbling along barely singing the songs or reciting the prayers - that is, until the end. When the leader proclaimed, "The service is now ended, go in the peace of the Lord," suddenly there was evidence of life, as the congregation lustily said, "Thanks be to God!"
Perhaps we have become so comfortable in Babylon we no longer even pay attention when the news of our deliverance is proclaimed.
In verse 12, every time the question is posed the expected answer is, "The Sovereign LORD!"
Who has marked off the heavens? (v.12)
"The Sovereign LORD!"
Who has held the dust of the earth in a basket? (v.12)
"The Sovereign LORD!"
Who has weighed the mountains on the scales and the hills in a balance? (v.12)
"The Sovereign LORD!"
Who has instructed him as his counselor? (v.13) "No one!"
Whom did the LORD consult? (v.14) "No one!"
Who who taught him the right way? (v.14) "No one!"
Who taught him knowledge? (v.14) "No one!"
Who showed him the path of understanding? (v.14) "No one!"
In this passage, it is God Himself, the Holy One, who is asking the questions:
Who created all these? (v.26) "The Holy One"
"Why do you . . . complain?" (v.27) The obvious sense is, "Why are you so foolish as to even suggest that God doesn't know your situation, and even if He does, He must be looking the other way?"
The reply, perhaps still from God Himself, comes with a repetition of a set of questions asked earlier (v.21), "Do you not know? Have you not heard?" The answer is one of the great statements about God, "The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom." (v.28)
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According to verse 2, sin is paid for, which is the wonderful declaration of the Gospel story.
Also, this chapter of Isaiah contains some of the most lofty theological statements in the Bible:
The word of our God stands forever (v.8).
Comforter (v.1);
Judge (v.2);
Self-revealing LORD (v.5);
Eternal (v.8);
Powerful (v.10);
Shepherd (v.11);
Creator (vs.12, 26);
All-wise (v.13);
Ruler over all (v.22);
The One who gives strength (i.e., comfort) (v.29).
Lambs needing to be carried and led (v.11);
Together, assembled in nations, worthless and less than nothing (v.17);
Ignorant (vs.21,18);
Like locusts (v.22);
Complaining due to ignorance of God's true nature (v.27).
The first two, "call" and "cry" are from same Hebrew word, "qara'", a word having to do with proclamation like that of a town crier, the one who makes the king's proclamations or brings the news. In this case, what is there to be broadcast? It's a twofold message, the promise of the coming of the Lord, and the reason we need Him, that is, because mankind is like grass, about to perish in the heat.
The second observation we make concerning Isaiah chapter 40 is the repetition of the question, "who?"
Who has measured the waters in the hollow of his hand? (v.12)
"The Sovereign LORD!"
In the second half of this section, a different response is expected:
Who has understood the mind of the LORD? (v.13) "No one!"
Later in the chapter there is another section with a series of questions in verses 25-28.
Who is equal to me? (v.25) "No one!"
But then the question becomes more personal and confrontive,
Oh, how we love this idea "renew", an idea mentioned often in Scripture:
Jeremiah ended his lament with this prayer, "Restore us to yourself, O LORD, that we may return; renew our days as of old." (Lamentations 5:21)
In the new Testament, to the Romans Paul talked about being ". . . transformed by the renewing of your mind" (Romans 12:2); to the Corinthians he said, "... the inward man is renewed day by day" (II Corinthians 4:16). For the church at Ephesus, there was a kind of command, "Be renewed in the spirit of your mind" (Ephesians 4:23); and to the Colossians it was put in the form of a testimony when Paul said, you "have put on the new man, which is renewed in knowledge" (Colossians 3:10); a renewal attributed to the Holy Ghost (Titus 3:5).
But closest to Isaiah's idea, is that found in the Psalms. One of the "benefits" itemized there is that the LORD "satisfies your desires with good things so that your youth is renewed like the eagle's." (Psalm 103:5)
Much of the time we focus on the "mount up" wording in Isaiah 40:31 and think about the storm which, while driving lesser birds to cover, only lifts the eagle higher and higher. I'm sorry I have to be the one to ruin this picture; as good as it is, that's probably not what the prophet is saying. What is in view is not a storm but a journey.
What Isaiah is more likely referring to is the annual renewal of the feathers on the eagles' wings, ". . . the moulting of birds, which, in most, takes place annually, in which they cast their old feathers and get a new plumage." (Adam Clarke) You see, it is not merely that the eagle is becoming stronger, but rather "changing". The Hebrew is "chalath," which means to "alter, change, sprout, renew," rather than the more commonly used "chadash," which is "to rebuild, renew, repair." Because there are new feathers, the eagle can "mount up." (Of course most birds also "moult" - however, the eagle is preferred due to it's strength and longevity of life.)
This then is the Gospel. The road of life, like the arduous journey of returning captives, is difficult and wearisome. But those who put their hope in God, will be given new wings so that there will be strength to carry on. Does it mean they will be carried above, or get to fly over the storms of life? Were the returning captives "air lifted" back to Jerusalem? No. But it does mean there will be sufficient strength for the journey.
In the KJV the word is "wait," in the NIV it's "hope." The word literally means "to bind together, perhaps by twisting." The message is simple and clear. The proclamation has been called out, "Captives are now free!" Those who, as Barnabas said, "cleave unto the Lord" (Ac 11:23) will not fail to make it to the journey's end, the New Jerusalem, because they will walk in the strength of Him who "will not grow tired or weary."
They that wait upon the Lord shall renew their strength,
They shall mount up with wings as eagles'.
They shall run and not be weary,
They shall walk and not faint.
Teach me Lord, teach me Lord to wait.
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