Understanding Isaiah (Lesson 13: The Great Effects of Christ’s Great Success [Chapters 54-60])

Introduction:

Jonathan Edwards, in his beautifully Christ-centered biblical theology, A History of the Work of Redemption, argues that all of history was planned out by God for the purpose of accomplishing his mighty work of redemption. Accordingly, he divides history into three basic epochs, demonstrating, “(1) That from the Fall of man until the incarnation of Christ, God was doing those things that were preparatory to Christ’s coming and working out redemption, and were forerunners and earnests of it. (2) That the time from Christ’s incarnation until his resurrection was spent in procuring and purchasing redemption. (3) That the space of time from the resurrection of Christ to the end of the world is all taken up in bringing about or accomplishing the great effect or success of that purchase.” In our last lesson we spent all of our time in Isaiah fifty-three, meditating on the actual accomplishment of redemption that should occur when Christ came to take on human flesh, suffer for our transgressions, and rise again victorious over death and sin. As we move now into chapter fifty-four, we see the necessary effects of Christ’s perfect victory, as Isaiah looks ahead to that third great epoch of redemptive history, in which the success that Christ has already accomplished grows and spreads until it embraces all the nations. This is the epoch in which we live today. And the reason we are still alive on this earth is to labor for the sake of our Savior, so that the effects of what he has done for us might overspread the earth. Let us, therefore, be intentionally applicational as we look for the Spirit to teach us the truths that he has for us in this text. Let us be continually asking ourselves the question, “How can I be involved in seeing these prophesied realities come to fruition?” We have no greater honor than to be laboring for the growth of the kingdom of Christ. And this honor is ours indeed, if in faith we seize ahold of the opportunity that God’s grace offers to us.

Christ’s Victory Flourishes (Chapters 54-55)

Chapter fifty-four begins with the command for those who were previously barren to rejoice at their great fruitfulness; because the tents of salvation were about to be mightily expanded. In the days of mere shadows of redemption, the tabernacle of Israel was the tent in which God’s presence dwelt. In the days of gospel-realities, God’s presence, through the Spirit of the victorious Christ, would cover the earth, ushering the Gentiles, together with Israel, into blessed fellowship with God (cf. John 4:21-26; Ephesians 2:11-22). Paul explicitly relates this prophecy of her who was barren to the Gentile peoples, in Galatians 4:27. Isaiah goes on to affirm that, because of Christ’s victory, his church would no longer have reason to fear; for God has married his people, and he will not divorce his wife. Christ loved his bride and gave himself for her; and therefore, we are eternally his (Ephesians 5:25-27). Even though, in the history of Israel, God cast off his people for a time, yet, when he receives them back again, he will nevermore put them away; this simply because the exile of Israel was a type of God’s forsaking Christ. When God raised up Christ from the dead, the entirety of his wrath had been eternally exhausted. He will never again forsake his Son, because he was fully satisfied with his sacrifice. And so we, his church, who are in him, will never be forsaken either. What strong consolation Isaiah draws from these reflections! Just as in the days of Noah God promised never again to flood the earth, so because of Christ, God has promised never to forsake his people. His covenant is eternal and unbreakable (cf. Romans 11:29; Hebrews 6:16-20). Instead of being cast aside, the new tabernacle of God’s presence (his Church) would be beautifully adorned forevermore. No enemy would be able to overthrow this dwelling place of God on earth: God, who made all men and governs the works of their hands, will not permit any weapon forged with the intent to destroy his Church to have success. This is all true only because the righteousness of the saints comes from God. When we trust in Christ’s righteousness alone, we can never be moved!

In Chapter fifty-five, Isaiah issues the gospel proclamation that must follow the recognition of such marvelous gospel truths. All the ends of the earth are summoned, hungry, helpless and hopeless as they are, to drink the eternally-satisfying waters of salvation for free. How foolish it is to try to spend that which is not money to buy that which is not bread! But all of us, before the Spirit opens our hearts to the gospel, are laboring to do this very thing. We are attempting to earn our own notion of salvation (infinitely less satisfying than the true salvation offered in Christ) with our own price of good works – which can never have any bargaining power with God. Praise be to God that this gospel call will be effective, so that men from every nation will come to Christ, who will be given to them as their true David, their gracious King for all eternity! Even though the wicked will never naturally forsake his ways, yet, because God’s word is not like ours – it is always effective to accomplish his intent – when his gospel word goes forth, it will accomplish his purposes of spreading the effects of Christ’s great success until all those whom the Father had given him from eternity come and fall before him. And then, the earth itself will be restored by his mighty work, and will once again be fruitful for all eternity.

A Call to True Religion (Chapters 56-59)

Beginning in chapter fifty-six, Isaiah exhorts the people of God to true religion. Only those whose inward hearts are characterized by true godliness will experience the great covenant blessings which Christ has secured for his people. Chapter fifty-seven underscores the seriousness of this command by relating the great terrors which are reserved for hypocrites and the rest of the ungodly. Oh, let us be humble before our God, that we may be among those whom God, for Christ’s sake, will heal; and not among those whom he will appear to destroy utterly. Chapter fifty-eight emphasizes again how useless the mere outward appearance of religion is. The Israelites as a whole were intent to observe the feasts, fasts, and other ordinances of God’s law. But their lives showed that they had no true knowledge of God: they did not help the poor and needy, and only afflicted themselves outwardly before God. But no one whose heart is not right before God can call upon him in peace. This prophecy was likely given in the days of Hezekiah’s great revival. We would do well to learn that the outward appearance of religion – faithful attendance at church, following all the outward practices that are expected of Christians, and so on, are absolutely meaningless unless by the regeneration of the Holy Spirit our hearts have been awakened to Christ; and unless by faith in him we have been justified before the Father. Chapter fifty-nine relates the cause for God’s seeming lack of hearing the pleas of his people: they are still in their iniquities. Oh, how hopeless is our condition until the gospel breaks through! For Isaiah goes on to relate what God accomplished when no one was able to stand as righteous before him: ” He saw that there was no man, and wondered that there was no intercessor. Therefore His own arm brought salvation to Him; and His righteousness sustained Him. For He put on righteousness like a breastplate, and a helmet of salvation on His head. And He put on the garments of vengeance for clothing, and was covered with zeal like a cloak (Isaiah 59:16-17). This work of perfect righteousness, accomplished by God himself, in the person of the Lord Jesus, became the grounds for a covenant of pure grace. When we could not save ourselves, Christ saved us, even changing our hearts, and putting his words in our mouth.

Conclusion: Victory is Certain! (Chapter 60)

The ultimate conclusion of all this is that, even though no man may stand before a holy God in peace to experience all the blessings of a favorable relationship with him, yet, at the conclusion of history, a whole band of saints from all over the earth will indeed stand before him in just such a condition. This is because Christ accomplished for us what we could never have done ourselves. Human impossibility and helplessness plus Christ equals eternal triumph and joy in an eternity of fellowship with God upon a restored earth. Chapter sixty gives us another foretaste of the unspeakable glories of our eternal existence in the new earth. And this is all because of the great accomplishment of Christ, of which we read in chapter fifty-three. All praise to the Name above all names! The final outcome of Christ’s mighty victory may be seen in these words of the Lord to his true Zion, in Isaiah 60:21: “Your people also will all be righteous; they will inherit the land forever, the branch of My planting, the work of My hands, so that I may be glorified.”

Fellowship So Deep

For the love that knows no ending, in the wisdom of God’s plan
For the light that was descending to revive the heart of man
Christ the Lamb was made to suffer and to die upon a tree
So that we, sisters and brothers, could know His fellowship so deep

Let us sing of our Redeemer and of His love that made us free
And know this gift is ours forever
A fellowship so deep
A fellowship so deep

We can feel His love among us, and we can sing redemption’s song
We can hear the Spirit call us to a place where we belong
For His joy is in our laughter and His comfort in our grief
Let His love here and ever after be the language that we speak

Hallelujah, hallelujah to the Lamb, hallelujah to the Lamb
Hallelujah, hallelujah, hallelujah to the Lamb, hallelujah to the Lamb
Hallelujah, hallelujah, hallelujah to the Lamb, hallelujah to the Lamb

Words by Aaron Senseman and Kinley Lange – music by Aaron Senseman. Performed by Caedmon’s Call in their album “In the Company of Angels II.”

5 Responses to “Understanding Isaiah (Lesson 13: The Great Effects of Christ’s Great Success [Chapters 54-60])”

  1. Bonnie says:
    June 15, 2006 at 8:46 pm

    thank you for the lyrics, this song is such a blessing to me and i like to read the lyrics. thanks for taking the time to write them!

    B’Shem Yeshua

    ~Bonnie

  2. Mike Matthews says:
    January 8, 2007 at 4:59 pm

    Greetings Nathan,

    I’ve corresponded with you on several other articles you have written. Thought I’d show up here also.

    Your summary of Edwards’ view of history seems to me to be an excellent way understanding the over-arching message of the Bible. That is, it is better than having the Covenant System as the meta-arch. This three-part storyline puts the onus squarely back on the Biblical story. And Edwards merely boils that story down to its’ three major “acts.”

    This would accentuate the fact of a meta-author — God, who has an over-arching purpose for writing His book.

    A meta-author assumes a meta-narrative – which would be the story of Immanuel (God with us) – God revealing His plan of redemption through Jesus Christ. This over-arching story has the three main acts: Pre-Christ, Christ, Post-Christ.

    And a presupposition in understanding (hermeneutics) this God-Book would be that one has to know God (in terms of salvation) in order to truly understand the contents. True understanding of the contents presupposes believing, knowing and understanding the meta-author as well as the meta-narrative (storyline) of the Book.

    Hmmm. As you can see — I’m musing as I go along here. And wondering what your thoughts are concerning all this. Please feel most free to pick apart logic (or, lack thereof) and to add anything helpful.

    Mike

  3. pitchford says:
    January 11, 2007 at 12:23 pm

    Mike,

    I found an internet connection, so I’m trying to catch up with e-mails, comments, etc.

    I definitely agree that Edwards’s threefold division of history is the biblically-faithful way of structuring the story of redemption; however, I don’t think it’s an altogether different structure than that which is proposed by CT — just complementary. Perhaps emphasizing the Edwardsian suggestion as the foundation underlying the succession of covenants/administrations of the covenant would be helpful in bringing to the fore the significance of the change brought about by the inauguration of the new covenant of fulfillment in Christ — I think the emphasis on continuity between the Abrahamic and New Covenants can tend to obscure the centrality and earth-shattering signfifcance of the final establishment of the New Covenant, by the shedding of Christ’s blood, if one is not careful. Emphasizing Edwards’ division, while not denying the traditionally-accepted covenantal progression of CT (and biblical redemptive history) may prove a healthy corrective to the potential lack of appropriate emphasis.

    I believe Calvin has an enlightening discussion of continuity and discontinuity between the Old and New Covenants in his Institutes — but still probably not as simple and helpful as Edwards.

    By the way, I’m planning on responding to your other comment about our trip by e-mail.

  4. pitchford says:
    January 11, 2007 at 12:38 pm

    It may be a little more accurate to speak of various covenants given in expression of a univocal plan of redemption, as opposed to various administrations of a univocal Covenant of Grace — and in this way, Edwards’ division might lend itself to more accurate expression on that point. But I wonder if it would be worth the struggle to try to change the long-accepted terminology of CT. Do you think the difference is really substantial, or just a semantical affair?

  5. Mike Matthews says:
    January 16, 2007 at 2:34 pm

    Greetings Nathan,

    Your last question is a good one — and has forced me to think through some things (or at least try and think through some things). I believe, at this point in my understanding, I would say that the difference is substantial and not merely semantics. Perhaps it’s a bit like the old question, “which came first — the chicken or the egg? It may seem like the whole thing matters very little in the long run. However, it seems to me, that if one “backs things up” to the very basics — then the covenant conception comes from the story in Scripture (and not vice-versa). This is important because it sets the very foundation and authority for what follows. This gives the Bible storyline the definitive, authorative position, not the system. From that story-line flows (I agree) CT with its emphasis on Christ and “God with us.”

    As to whether the struggle would be worth the effort to try and change the long-accepted terminology of CT — hmm, I don’t know. However, I do believe that when it comes to talking to non-CT folks (most the Christians I deal with), the story-line (redemptive history as unfolded in Scripture), approach is much less likely to be put in a particular “camp” (and therefore prejudiced) and more likely to be seen as a truly, viable, biblical approach to giving a framework for all Bible teaching.

    For these reasons, I believe Edward’s outline is most enlightening and helpful and fundamental.

    thanks for helping think through this, Mike

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