T h e
March 1929
140
K i n g ' s
B u s i n e s s
I n t e r n a t i o n a l L e s s o n C omm e n t a r y By David L. Cooper I
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heart. God does not wish to condemn anyone but rather wills the repentance ‘ and acknowledgment of the truth on th e . part of everyone (1 Tim. 2:4; 2 Pet. 3: 9, 10). In response to the Lord’s commission, the prophet asked “How long?” Though it is a difficult question, it is quite likely that it is a question concerning the length of time during which the nation would be blinded and their hearts hardened. The blindness of Israel and the desolation of the land foretold in vs. 11 and 12 began approximately nineteen centuries ago (cf. Jno. 12:36-43) and will continue until the Lord comes (Rom. 11:25-27). During this period of rejection, however, “the holy seed” (v. 13) is the election accord ing to grace (Rom. 11:5). II. A National Peril. 7 :1-17. 1. Coalition of Israel and S y r i a against Judah. Vs. 1, 2. A national crisis arose when the North ern Kingdom of Israel and the Syrian kingdom, whose capital was at Damascus, conspired against Judah to invade the kingdom, to dethrone Ahaz, and to coro nate a king of their choice. This im pending danger caused consternation at Jerusalem. 2. Message of Comfort to Ahaz. Vs. 3-9. The prophet, with his son, Shear-jash- ub (“a remnant shall return”), imme diately went to the king with the message, “Take heed, and .be quiet; fear not, neither let thy heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah.” Always in quietness and in confidence is there strength and help (cf. 30:15). “I f ye will not believe, surely ye shall not be established,” was the warning to the king. God delights to exercise the faith of His people. Without faith it is impossible to please God (Heb. 11:6). 3. Prophecy of the Messiah’s Birth Given to the House of David. Vs. 10-17. In order to strengthen the king’s faith God proposed to perform a miracle either in the heavens or upon the earth. With a pious, hypocritical dodge the king said that he would not tempt God. The Law" prohibited tempting God, but to ac cept an offer which the Lord made was no infraction of the divine prohibition. When the king thus rejected God’s offer, Isaiah, turning to the “house of David” and having asked a question, made the following prediction: “Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” That this prophecy was not to the king but to the royal household is seen by the use of the plural form of “you” in the original text (v. 14) whereas in v. 11 the word “you” is in the singular and is addressed to the king. This prophecy was fulfilled in the birth of Jesus (Matt. 1:23).
FRED S. SHEPARD ’S BLACKBOARD OUTL I NE H e a r in g EEDING ONORING Isa. 6:8 Isa. 6:9 Isa. 8 :13 Them that honour me I will honour.— 1 Sam. 2 :30 of angelic beings. John (Rev. 4 and 5) likewise saw seraphim who constantly praise God. The sight of God and of His holiness produced in Isaiah the conviction of his unworthiness and sinfulness; hence his confession (v. 5). 2. Cleansing and Commission. Vs. 6-13. a. Cleansing. Vs. 6, 7. Upon the prophet’s confession and con trition of heart one of the seraphim, tak ing a live coal from off the altar, came and touched his mouth and said, “Thine iniquity is taken away, and thy sin for given.” This act was purely symbolic. Fire throughout the Old Testament is a symbol signifying purging and cleansing, the original idea being drawn from the process of smelting metals. That which in reality cleanses from all sin is the blood of Christ, “for this is my blood of the covenant, which is poured out for many unto remission of sins” (Matt. 26: 28; cf. Heb. 9:11-28). b. Commission. Vs. 8-13. It is quite probable that Isaiah had preached the sermons recorded in the first five chapters prior to this special call re corded in chapter 6. Tf this hypothesis be correct, this call was to a larger and a more definite service. According to v. 8 the Lord said, “Whom shall I send, and who will go for us?” The use of the plural pronoun “us” is an echo of the Holy Trinity (God the Father speaking to the Son and to the Holy Spirit). (For de tailed study of the Trinity in the Old Testament see chapters 3, 4 and 5 of the author’s book, “The Eternal God Reveal ing Himself to Suffering Israel and to Lost Humanity.”) Ordinarily God does not force the will of men but calls for volunteers. Acting upon this principle He asked the question quoted above. By His so doing the prophet voluntarily, without coercion, made a full and complete sur render in his answering the call of God. In contrast with his volunteering, note how the Lord forced the unwilling Jonah to do the work to which He called him. “Go. and tell this people, Hear ye in deed, but understand not; and see ye in deed. but perceive not." In these words the Lord gave His commission to Isaiah, speaking, however, in terms of the effect his preaching would have upon his hear ers. The same use of language is seen in His commission to Moses when He told him that He would harden Pharaoh’s
April 7, 1929 The Ministry of Isaiah Golden Text: “Then I said, Here am I; send me” (Isa. 6:8). Lesson Texts: Isa. 6:1-13; 7 :1-17; 20: 1-6; 38:1-22. • L esson in O utline I. Call to service. Chap. 6:1-13. 1. Vision of the Lord. Vs. 1-5. 2. Cleansing and instructions. Vs. 6- 13. II. A National Peril. 7 :1-17. 1. Coalition of I s r a e l and Syria against Judah. Vs. 1-2. 2. Message of Comfort to Ahaz. Vs. 3-9. 3. Prophecy of Messiah’s birth given to House of David. Vs. 10-17. III. Isaiah’s Symbolic Act and Prophecy in another Crisis. 20:1-6. 1. Sargon’s Campaign in Philistia. V. 1. 2. Prophecy concerning Egypt and Ethiopia. Vs. 2-6. IV. Isaiah’s Ministry to Hezekiah during the Latter’s Sickness. 38 :l-22. 1. Hezekiah’s Sickness and Prayer. Vs. 1-3. 2. Message arid Confirmatory Mir acle. Vs. 4-8. 3. Hezekiah’s Writing. Vs. 9-20. 4. Hezekiah’s Restoration to Health. Vs. 21, 22. — o — 1. Call to Service (6:1-13), 1. Vision of the Lord. Vs. 1-5. 'THE call of Isaiah occurred in the year x of the death of Uzziah, king of Judah. According to Ussher’s dates this was in the year 740. The reign of Uzziah was
one of the most brilliant ones be tween that of Solo mon atid J o s i a h. The latter part of this reign was over shadowed by th e judgment of God. In his prosperity he
ceased to seek God and became proud and presumptuous. “Pride goeth before a fall.” In this year Isaiah was given a vision of God seated upon His throne in the temple. It is most probable that this temple was not that temple built by Sol omon but the spiritual one in heaven which was the pattern after which Solo mon’s had been fashioned (cf. Heb. 8: 2, 5; Rev. 11:19). The Almighty’s throne is within this temple and the altar under which the souls of the martyrs of the Tribulation Period (Rev. 6:9-11) are seen is in connection with this heavenly tem ple. The seraphim are a very high order
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