Understanding Isaiah (Lesson 3: The Future Inclusion of all the Nations of the World)

Introduction:

In the first chapter of Isaiah, we encountered some shocking prophecies concerning Judah and Jerusalem, God’s chosen people for thousands of years. We discovered that, because Judah had been so rebellious, forsaking the God who had blessed her so richly, God was about to cast his people off, destroying them and avenging himself upon them as his enemies. And yet, in the midst of this gloomy forecast of destruction and exile, we encountered a few rays of hope: God would preserve for himself a righteous remnant, and he would restore Jerusalem so that in the latter days it would be called the faithful city, and a city of righteousness. Now, as we look to the prophecies of chapter two, those few rays of hope burst forth into one of the most beautiful prophecies ever recorded for us, a prophecy of hope and triumph in the latter days of the gospel. As we examine these new prophecies in detail, it is vital that we remember the preceding prophecies of chapter one, which lay a necessary foundation for what is to follow.

Textual Analysis:

Just as the prophecies of the last chapter began with the indication that they were written specifically concerning Judah and Jerusalem, so these prophecies begin with the same acknowledgment. However, this is a vastly different Judah and Jerusalem that is being referred to. This is no longer the Jerusalem that was being cast off and left as desolate as a hut in a cucumber garden; rather, it is the restored Jerusalem, as was promised in verses 26-27 of the previous chapter. This Jerusalem would not cast off, but “established in the top of the mountains,” simply because this is not the old, corrupt Jerusalem, but the renewed, righteous Jerusalem. It is vital to note the distinction between the future Jerusalem of righteousness and the present Jerusalem of corruption as we look into the various prophecies Isaiah has recorded for us.

Notice that this is the Jerusalem of “the last days.” What is intended by this phrase? The last few days before the first coming of the Messiah? The last few days before his second coming? The days of a future, Jewish millennial kingdom after his second coming? Many periods of time have been suggested as the referent of this term; and how we understand it has a necessary impact on how we understand the whole prophecy. Fortunately, when we look to the New Testament, we see the common prophetic phrase “the last days” interpreted for us. It would be highly beneficial to examine this New Testament usage. Note the following New Testament references to “last days.”

Acts 2:16-17 But this is that which was spoken by the prophet Joel: “And it shall be in the last days, says God, I will pour out of My Spirit upon all flesh. And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.

Hebrews 1:1-2 God, who at many times and in many ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, by whom also He made the worlds,

1 Corinthians 10:11 And all these things happened to them as examples; and it is written for our warning on whom the ends of the ages have come.

1 John 2:18 Little children, it is the last time: and as you have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

In all these passages, it is clear that the prophetic “end times” or “last days” began with the resurrection of Christ. This is important, for it tells us that this prophecy is a prophecy of Judah and Jerusalem in the time period after Christ rose from the grave and ushered in the long-awaited days of the gospel.

What then is to happen with Jerusalem (called here, “the mountain of Jehovah’s house”) in the last days? It is to be established above every other city; it is to be a mountain towering over every hill. And by virtue of its great glory and splendor, it is to draw people from every nation of the world into itself. How is this being accomplished in these “last days”? Physical Jerusalem is not the most dominant world city. It does not attract all the nations to run after it. We must understand Jerusalem to be a different sort of place in the “last days” than it was in the days before Christ. Galatians 4:21-31 gives us much helpful instruction in how we are supposed to understand the “latter day” Jerusalem and its citizens. Notice what Paul is teaching here:

Galatians 4:22-27 For it is written: Abraham had two sons, the one out of the slave-woman, and one out of the free woman. But, indeed, he out of the slave-woman has been born according to flesh, and he out of the free woman through the promise; which things are being allegorized; for these are the two covenants, one indeed from Mount Sinai bringing forth to slavery, which is Hagar. For Hagar is Mount Sinai in Arabia, and answers to Jerusalem which now is, and is in slavery with her children. But the Jerusalem from above is free, who is the mother of us all. For it is written, “Rejoice, barren one not bearing; break forth and shout, you not travailing; for more are the children of the desolate than she having the husband.”

There are many helpful truths in this passage: the one that is vital for our passage in Isaiah is the fact that there are now two Jerusalems. The physical Jerusalem is in slavery, still trying to win favor as God’s people through the Old Covenant which has been done away with. The “Jerusalem from above” is free. She is the mother of all those who are in the New Covenant (cf. also Hebrews 12:18-24). Similarly, in Philippians 3:20, Paul tells us that our citizenship is in heaven. So what is the fulfillment of this prophecy in Isaiah chapter two, that in the days of the gospel the mountain of Jehovah’s house would be established above all the hills, and all the nations would flow unto it? Is it fulfilled in the physical Jerusalem, which is in slavery with her inhabitants, or in the true Jerusalem, the mother of all of us who are God’s children by the gospel? The Jerusalem from above is the only fitting fulfillment of this prophecy.

In this verse, we see the reality that, in the days of the gospel, persons from all over the world would come to the true Jerusalem, and would truly be taught by God. This is in accordance with the prophecies that, when Christ establishes the New Covenant, God himself will write his law on his people’s hearts (e.g. Jeremiah 31:33); in fulfillment of this prophecy, Christ promised to send his Spirit to teach his people all the things that Christ himself had taught the disciples (John 14:26). This in fact he did, sending his Spirit who gave all believers an anointing, so that they know all things (1 John 2:20).

In the last days, men will be motivated to come “to the house of the God of Jacob” because “out of Zion shall go forth the law, and the Word of the Lord from Jerusalem.” How is this being fulfilled? We have to recognize that today the church is the house of God, as we see, for example, in Ephesians 2:19-22, and 1 Timothy 3:15. The latter of these references is particularly important, for we see that, because the church is the house of God, it is also the pillar and ground of the truth for this world. Truly it is only from the true Jerusalem, our spiritual Zion, that the truth will go forth. This places much solemn responsibility upon us as inhabitants of Zion to ensure that the pure truth of the gospel is indeed echoing out from us.

What will be the final effect of Christ’s reigning from true Jerusalem? Ultimately, the reign of Christ will spread until it conquers the whole world. And eventually Christ will destroy his enemies and recreate the earth in righteousness for his people from every kindred, tribe, tongue, and nation to dwell upon it forever. This verse gives a foretaste of that final reality. Later prophecies, such as those of chapters 25 and 65 develop this theme of a new heavens and earth where Christ will reign over all the nations in peace. It is given here in this prophecy of Jerusalem of the latter days, because that is the final goal toward which we as a church are moving. As Christ explained to us in Matthew 24:14, it is necessary for the gospel to go out to every nation, and then the end will come. May Christ find us faithful stewards when he comes to establish his final glorious kingdom in the new earth!

In addressing those who he just stated will be from every nation as “House of Jacob,” Isaiah is again emphasizing the fact the new “House of Jacob,” in the last days, will be from all the nations of the world. He encourages us to walk in the light, just as John the apostle gives us encouragement in 1 John 1:7. It is only those who walk in the light that are in fellowship with Christ – which is the essence of all the promised covenant blessings.

Here, after giving such glorious prophecies of the end-time house of Jacob, Isaiah returns to the subject of the contemporary house of Jacob, whom God had cast off. Because they were just like the pagans, God would treat them like pagans: they would no longer be his people. Hence, when the promised restoration of Israel came, it would come from an entire world that was, without distinction, not God’s people. God would not just restore, but recreate his people Israel.

Isaiah now catalogs the degeneracy and heathen-like qualities of the present Judah. Because they are not truly God’s people, the final establishment of Christ’s kingdom, when he comes in all his glory, offers no comfort to them, only utter terror. 2 Thessalonians 1:6-7 likewise indicates that when Christ returns in his glory, it will be to pour out flaming vengeance upon his enemies, but to give rest to those of us who truly belong to him. Verse 22 gives the summative statement for this passage. Although violent and wicked men seem to prosper on the earth, the time is coming when the Lord alone will be glorified, and fragile man will be seen to be of no account. The exhortation for us is that we recognize this now, and fear the Lord alone, not men who seem terrifying but will one day have to give an account before Christ our King.

Excursus [The Recreation of Israel as a Part of the Restorative Work of Christ]:

The motif of the restoration of Israel as involving more than a reconstitution to her former status, but an actual recreation, so that she is a new entity, is best seen in light of the new heavens and new earth motif. The work of the suffering Servant of the Lord is to be so all-encompassing that it will bring about a restoration, not just of Israel, but of the entire world-order. The atoning work of the Messiah will be so effective as to reverse all the effects of sin and the curse – physical as well as ethical and moral. The greatness and vastness of the work of Christ comes to fullest terms in the end of the book: chapter 65 gives us the fullest glimpse of the new heavens and new earth, recreated in sinless perfection through the triumph of the Messiah. Chapter 66 gives us the fullest glimpse of the recreated Israel. Here Isaiah is speaking to Jerusalem (verse 13); and, referring to the Gentiles whom God shall call as “your brothers,” he declares that he will call them from all nations and make them into priests and Levites to minister before him forever in the new earth (verses 18-23). The church of the present age is the first coming to fruition of this promised reality (e.g. Hebrews 12:18-24); but its final realization will only be in the new earth, where a multitude from every kindred, tribe, tongue, and nation, redeemed by the blood of the Lamb, will offer up spiritual worship to God for all eternity.

Points of Application:

  • Matthew 5:14 tells us that a city set on a hill cannot be hidden. If the mount of the Lord’s house is to be exalted above all the hills, we are responsible to be the light shining out from that city, showing forth Christ’s glory so that all the nations will be drawn to seek the true Jerusalem. If we do not show Christ on this earth, who will?

  • Are we as believers encouraging each other, “Come, let us go up to the mountain of the Lord.”? God has so designed the body of Christ, that we are mutually dependent upon the encouragement of each other to aid us in our growth in grace. Let us not forsake the gathering together of ourselves as a church (Hebrews 10:25).

  • If we are to learn more of Christ, God himself must teach us; and furthermore, he must teach us through his law, and through the word of the Lord (Isaiah 2:3). We must never fall into either of two errors: first, we must never arrogantly suppose that we are able to learn more of Christ through our own efforts. For that, God himself must shine into the darkness of our hearts (2 Corinthians 4:4-6). And second, we must never suppose that we can forsake the sincere study of scriptures; for that is what the Spirit of God uses to teach us (Proverbs 2:3-6).

  • If we would experience the heart of the covenant blessings (fellowship with God), we must walk in the light, because that is where God dwells (Isaiah 2:5; 1 John 1:7). “Light” implies the knowledge and understanding of the truth, which only comes as the Spirit opens our eyes to the Word. “Walking” implies, not just intellectual familiarity with the truth, but an acquaintance with the truth that changes the whole character of our lives, and evidences itself in how we conduct ourselves from day to day.

  • If God’s people proved themselves to be pagans in heart, God confessed that they were pagans indeed. If we would be God’s true Israel, we must be so in heart and lifestyle, and not in name only.

  • When we see the Lord as high and lifted up and gloriously reigning, and man as of no account, it is foolish to fear man instead of the Lord. God reigns over all; let us seek always to please him, and take no consideration of how men may rage against us.

Conclusion:

Although we have seen the degeneracy of Israel, we have also been comforted by the glorious state of her end-time restoration. In the next two chapters, the flow of thought is very similar. Israel is denounced for her degeneracy (chapter 3), but hope is given for a glorious restoration of a righteous remnant (chapter 4). If God permits, we will begin our next lesson examining the nature of the righteous remnant, prophesied in chapter 4.

7 Responses to “Understanding Isaiah (Lesson 3: The Future Inclusion of all the Nations of the World)”

  1. Kuiper says:
    January 4, 2006 at 9:34 am

    Hey Pitchford: Ironically, after I read Isaiah 66 for my church’s weekly Scripture reading the adult Sunday-school teacher, a Schofield-default dispensationalist, came up to me and said, “That sounds a lot like a prophecy of Pentecost!” which I hadn’t even thought of. Anyway, every time I read the prophetic portions of Scripture, particularly the apocalyptic sections, I find myself leaning more and more toward an hodge-podge, confused, historic interpretation. Particularly when I read Revelation. At the mention of the 144,000, I even stood up in the and cried, “That’s us!” to my embarrassment. And the New Jerusalem in All this to say, I would love to see a treatment on some of the apocalyptic literature, even if only a brief overview. Then we could make a chart, and I could begin writing best-selling fiction. . . sorry, got a little carried away. Still, the more Scripture I read, the more integral eschatology seems to be to my understanding of it. I would like to hear your opinion on this, if you’re not too busy doing other stuff. Stupid you-know-who is always with his fiance now, so I can’t talk to him about this. Hope he doesn’t read this. Hi, Nicole!

    Kuiper

  2. pitchford says:
    January 4, 2006 at 11:40 pm

    I’m an idiot, so anything I attempted along those lines would be apt to drown everyone in more inane confusion; but my good buddy Vern Poythress wrote a marvellously simple little guide to the book of Revelation called, The Returning King — a book which holds forth much balm to all of our poor, dispensationally-afflicted souls.

    I would recommend that. And if you want a more intensely scholarly discussion along the same lines, the introductory articles to Beale’s commentary on Revelation (in the NIGTC) are tremendously valuable.

    Let’s check with Jerry Jenkins, and see if he can get started co-authoring a new series of insipid apocalyptic fiction with us. It will no doubt be a lucrative endeavor.

  3. Christine says:
    January 17, 2006 at 3:32 am

    Pitchford, That’s funny, last time I asked you a question, you recommended a Poythress book to me as well. You must be becoming good buddies. I started it last week, but I have not read far enough to know if he agrees with us.

    Once I no longer agreed with dispensationalism, I went through kind-of an anti-eschatology phase. Since I didn’t agree with all the Revelation/Daniel preaching I heard, I didn’t want to hear it at all. I still don’t love studying eschatology, but now that is because it is overwhelming. Instead of throwing it all into the “this is for Israel” category, I actually have to deal with the possibility (probability?) that it is for me.

    In studying Acts, I really wonder how Peter knew when to grab an OT prophecy or Psalm and say, “this is that.” And of course this happens in so many other places too.

    Well, Bethlehem is having a conference on Revelation this spring, and I actually want to go! I am very interested to hear Revelation expounded from a person who believes we will go through the Tribulation.

    Enjoy writing your prophetic fiction, guys. Like you said, Pitchford, as long as Jenkins’ name is on it, it’s sure to be another best-selling series. I do recall that my local Christian bookstore is running out of room for those books, however.

    Oh Kuiper, I don’t think you should be able to think that the 144,000 includes you. According to your theory of initial-related abberant theological beliefs, only your stupid friend is allowed to become a JW.

  4. Kuiper says:
    January 29, 2006 at 10:47 am

    Does that mean I have to become an “Animistic Keswick?” And you can be a “Christian Bullemic.” Pitchford is obviously a Neo-platonist.

  5. Christine says:
    January 31, 2006 at 12:30 am

    Hey, is that a fat joke (as in “bulimic”)? Or is Bullemia some strange belief of which I have not yet heard?

    I don’t know what you must be; it’s your theory. But I can just see you going around helping trees, rivers and fields of dandelions obtain their second blessing.

    Wait, now you want to change the labels you gave Pitchford and me? Doesn’t that destroy the way you came up with the theory in the first place?

    You know, I prefer not to take stands on all these issues. Please just let me be a Christian Biblicist and I’ll be happy.

  6. Kuiper says:
    January 31, 2006 at 10:02 pm

    I honestly don’t remember coming up with that theory. I’m sure it’s decorating the old mental rosters somewhere. Oh, and it was “bulimic;” the blasted internet is taking its toll on my spelling. (That’s my new theory: the internet is an entity that corrupts peoples’ spelling to the degree that it will eventually render meaning impossible. It’s a deconstructionist tool.) It wasn’t a fat joke, though. I’m sure there are people out there who consider regurgitation a viable religious experience. “Christian Biblicist?” I won’t comment, for I find it unnecessary to do all else but draw attention to your label that says. . . absolutely nothing at all. You’re a deconstructionist too, aren’t you? Now, if you don’t mind, I have things to bring conviction to.

  7. Christine says:
    February 1, 2006 at 5:27 am

    It wasn’t your theory? Jason told me you came up with a theory about people’s initials because of me being a Charismatic (though I beg to differ) and Pitchford a Paedo-Baptist. Well, never mind then. I guess that’s what I get for having a conversation like this on-line instead of at the dining hall supper table as God intended.

    Oh sure, blame the internet, Mr. English major.

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