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^15 “Look down from heaven and see, from your holy and beautiful habitation. Where are your zeal and your might? The stirring of your inner parts and your compassion are held back from me. ¹⁶ For you are our Father, though Abraham does not know us, and Israel does not acknowledge us; you, O Lord, are our Father, our Redeemer from of old is your name. ¹⁷ O Lord, why do you make us wander from your ways and harden our heart, so that we fear you not?    Return for the sake of your servants, the tribes of your heritage. ¹⁸ Your holy people held possession for a little while; our adversaries have trampled down your sanctuary. ¹⁹ We have become like those over whom you have never ruled, like those who are not called by your name.” (Isaiah 63:15–19)

Isaiah, in the context of his praising God for His mercy (Isaiah 63:7-9) and for His faithfulness as in the days of old (Isaiah 63:10-14), offered a prayer of repentance on behalf of God’s people because of its desolate, spiritual condition. The prophet’s prayer also comprises all of chapter 64. The prayer is reminiscent of Daniel’s, which also was on behalf of God’s people, Israel (Daniel 9).

Isiah began his prayer by asking a series of rhetorical questions of God. The prophet wanted to know if God had changed His mind regarding His chosen people. Isaiah wanted to know where God’s zeal and mighty power on behalf of His people. Was the LORD no longer compassionate and merciful?

Isaiah invoked the names of the patriarchs Abraham and Jacob. Much like the Pharisees and other religious leaders during Jesus’ day who presumed their national heritage endeared them to God (John 8), so too did the Jews of Isaiah’s day. Isaiah pleaded that God would forgive Israel of this besetting sin and redeem the nation as their heavenly Father.

Isaiah then prayed that God would not give up on His people. The sense of the prophet’s prayer is that the LORD had turned His people over to the natural consequences of their sin (Isaiah 6:9-10; Psalm 81:11-12; Hosea 4:1-17; Romans 1:18-32). The prophet wanted God to return to His people and remove the heathen conquerors from the Promised Land. He no longer wanted the people of God to be like other nations who did not know the LORD.

Dr. John Walvoord writes, “The remnant would beg God to look down on them and remember their plight in the same way He had remembered the distress of their forefathers in Egypt (cf. v. 9). They would long for a display of both His strength and His love. Though they had not been following in the tradition of Abraham or Israel (i.e., Jacob), God was still their Father (cf. 64:8) and Redeemer (41:14). Penitently the remnant would ask that God sovereignly return them, His servants, to Him, reminding Him that the temple (Your sanctuary) was destroyed (63:17–18). (This is one of many places in chaps. 40–66 which shows that Isaiah, living more than 100 years before the Babylonian Captivity, wrote prophetically to prepare that future generation of exiles for it.) Though the nation had belonged to God for centuries (from of old), it had been a long time since the people were in a proper relationship with God and His theocratic rule over them.”

Dr. R. C. Sproul concludes that, “God has always been the Father of His people (Exodus 4:22-23; Jeremiah 3:1-19). They are His children by adoption (Deuteronomy 32:1-6; Romans 8:15). They are rebellious children, and so might be disowned by earthly fathers such as Abraham or Jacob, but God will still be their father and their redeemer, buying them back from their self-inflicted bondage because of His grace and mercy.”

Isaiah’s prayer continues in chapter 64. The prophet pleaded that God would display His power as in days of old. We will examine the rest of his prayer tomorrow.

Soli deo Gloria!  

 

 

 

^10 “But they rebelled and grieved his Holy Spirit; therefore he turned to be their enemy, and himself fought against them. ¹¹ Then he remembered the days of old, of Moses and his people. Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put in the midst of them his Holy Spirit, ¹² who caused his glorious arm to go at the right hand of Moses, who divided the waters before them to make for himself an everlasting name, ¹³ who led them through the depths? Like a horse in the desert, they did not stumble. ¹⁴ Like livestock that go down into the valley, the Spirit of the Lord gave them rest. So you led your people, to make for yourself a glorious name.” (Isaiah 63:10–14)

A tragic response begins today’s text. In the aftermath of Isaiah’s wonderful narrative of the LORD’s mercy and salvation of His people (Isaiah 63:7-9), the prophet then shares the devastating response by God’s people to the person and work of the LORD: ^“But they rebelled and grieved his Holy Spirit;” (Isaiah 63:10a).

To rebel means to be contentious, disobedient and rebellious to authority. The underlying reason for such rebellion is hostility towards the one who the individuals, and nations, rebel against. For Israel then, and for individuals today, this was an action against God which began at a particular point in time in the past but which also results in continuous behavior in the present.

Such hostility by God’s people towards God grieves God the Holy Spirit. Ephesians 4:30-32 says, “³⁰ And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. ³¹ Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. ³² Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”  

Dr. John MacArthur writes, “God is grieved when his children refuse to change the old ways of sin for those righteous ways of the new life. It should be noted that such responses by the Holy Spirit indicate he is a person. His personhood is also indicated by personal pronouns (John 14:17; 16:13), his personal care of believers (John 14:16, 26; 15:26), his intellect (1 Cor. 2:11), feelings (Rom. 8:27), will (1 Cor. 12:11), speaking (Acts 13:2), convicting (John 16:8–11), interceding (Rom. 8:26), guiding (John 16:13), glorifying Christ (John 16:14), and serving God (Acts 16:6–7).”

Be forewarned. Isaiah indicated that when such hostility occurs by God’s people, God becomes their adversary: “…therefore he turned to be their enemy, and himself fought against them” (Isaiah 63:10b). If we become hostile towards God, He may very well become hostile towards us. We must not presume upon the grace and mercy of God. He will “come to blows” as it were against His people who become His adversaries.

This is the truth with which the Prophet Habakkuk struggled (Habakkuk 1-2). He realized that God’s people were rebellious. He knew they deserved God’s wrath. However, Habakkuk 3:1-2 says, “A prayer of Habakkuk the prophet, according to Shigionoth. ² O Lord, I have heard the report of you, and your work, O Lord, do I fear. In the midst of the years revive it; in the midst of the years make it known; in wrath remember mercy.”  

Thankfully, there is grace within this text. It is God’s grace and mercy. “Then he remembered the days of old” (Isaiah 63:11a). The people have forgotten the person and work of God. They have become hostile towards Him. Yet, He still remembers and recalls the days of old.

It is here that the prophet recalled many of the highlights of God’s sovereign and providential care of His people in the past. “…of Moses and his people. Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put in the midst of them his Holy Spirit, ¹² who caused his glorious arm to go at the right hand of Moses, who divided the waters before them to make for himself an everlasting name, ¹³ who led them through the depths? Like a horse in the desert, they did not stumble. ¹⁴ Like livestock that go down into the valley, the Spirit of the Lord gave them rest. So you led your people, to make for yourself a glorious name.”

When we are tempted, tried and afflicted and therefore feel it appropriate to criticize God, or become disobediently hostile towards Him, it is wise for us to then remember the days of old. To recall the oh so many times God has led, delivered, healed, encouraged, provided, sustained, disciplined, loved, cared, and forgiven us. May we repent of the sin of rebelliousness and remember the One, True God of graciousness.

Soli deo Gloria!

^7” I will recount the steadfast love of the Lord, the praises of the Lord, according to all that the Lord has granted us, and the great goodness to the house of Israel that he has granted them according to his compassion, according to the abundance of his steadfast love. ⁸ For he said, “Surely they are my people, children who will not deal falsely.” And he became their Savior. ⁹ In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old.” (Isaiah 63:7-9)

Have you ever read a portion of Scripture, and then read it again? What portion of Scripture is it? Perhaps, you have read the particular portion of God’s Word you have in mind several times over the course of your life in Christ. However, all of a sudden upon recently reading the same portion, you are overwhelmed by its content and thrilled at its meaning. The words jump off the pages and resound within your soul. As I am writing this very paragraph, the Michael W. Smith composition Thy Word is playing on my computer. How appropriate. There are no coincidences.

The portion of Scripture I have in mind is Isaiah 63:7-9. I know I have it read it before. Countless timers, perhaps. However, upon reading it again in preparation for this devotional, the words resounded with clarity in my mind, emotions and will.

Isaiah recalled and remembered the steadfast love of the LORD. In so doing, he praised Yahweh for not only His graciousness, but also His goodness and compassion. All of these blessings are again according to the abundance of the LORD’s steadfast love.

The prophets exclaims that we are God’s people; children of righteousness and truth. We are God’s people because He chose to be our Savior. In all our afflictions, He too was afflicted. The phrase, the angel of His presence, is none other than a reference to the LORD Himself (Exodus 14:19; 23:20-23; 33:12-15; Numbers 20:16). The LORD remains so close to His children that He feels their afflictions as if they were His own (Exodus 3:1-2).

Isaiah concludes that the LORD has saved, has pitied, redeemed, lifted and carried His children. What was true in the context of the Old Testament covenant community of Israel, remains so in the New Testament covenant community of the church.

Dr. John MacArthur writes, “All the plurals in this verse imply that language is inadequate to recite all the goodness and undeserved mercies God has showered on the nation time after time because of his everlasting covenant with them. By his elective choice, they became his people and he their Savior (43:1, 3); this guarantees that they will not always be false, but someday true and faithful to God because of his sovereign election of them” (Eph. 1:3–4).”

Soli deo Gloria!

²  “Why is your apparel red, and your garments like his who treads in the winepress? ³ “I have trodden the winepress alone, and from the peoples no one was with me; I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel. ⁴ For the day of vengeance was in my heart, and my year of redemption had come. ⁵ I looked, but there was no one to help; I was appalled, but there was no one to uphold; so my own arm brought me salvation, and my wrath upheld me. ⁶ I trampled down the peoples in my anger; I made them drunk in my wrath, and I poured out their lifeblood on the earth.” Isaiah 63:2–6 (ESV)

The Prophet Isaiah described the LORD as warrior who was mighty to save in Isaiah 63:1. He then posed a question regarding the mighty warrior’s appearance. “Why is your apparel red, and your garments like his who treads in the winepress?” (Isaiah 63:2)

The mighty warrior’s clothing, which are spattered with blood, will appear red as if He had been in a winepress. The Hebrew word for “Red” is āḏōm. It is a wordplay on “Edom” (’ěḏôm). In Israel, a winepress was usually a shallow pit with a hole on the side leading out to a container. As individuals trampled on grapes in the press, the juice flowed through the hole into the container. Obviously some juice would also splatter on the individual’s clothes. The warrior’s garments were red from the blood of those he had judged. The imagery parallels Revelation 14:18–20 and 19:1-3.

Take note of the strong symbols and language of God’s wrath and judgment contained in vs. 3-6.

• I have trodden the winepress alone, and from the peoples no one was with me;
• I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel.
• For the day of vengeance was in my heart, and my year of redemption had come.
• I looked, but there was no one to help; I was appalled, but there was no one to uphold; so my own arm brought me salvation, and my wrath upheld me.
• I trampled down the peoples in my anger; I made them drunk in my wrath, and I poured out their lifeblood on the earth.”

Dr. John Walvoord writes, “As the Lord will fight and defeat the nations (cf. 34:2) in the Battle of Armageddon (cf. Zech. 14:3; Rev. 16:16; 19:15–19), He will take vengeance on them (cf. Isa. 34:8; 35:4; 61:2) in His anger and wrath. God’s wrath is also pictured as being like a winepress in Revelation 14:19–20. Though that day will bring doom to the Lord’s enemies, it will mean deliverance (redemption and salvation, Isa. 63:4–5) for those of His covenant people who turn to Him.”

Dr. R. C. Sproul comments that, “The full redemption of God’s people necessarily includes judgment of His enemies, though the New Testament reveals that there is a chronological separation between the Messiah’s coming to bring salvation and His coming to bring judgment.”

People often speak of the LORD as a God of love (John 3:16; I John 4:7-11), and so He is. However, He is also the God of wrath (Romans 1:18) who will punish sin. Have you been delivered from God’s wrath by the substitutionary atonement provided solely by Jesus Christ? If so, rejoice. If not, repent and receive the imputed righteousness of Christ in place of your sinfulness.

Soli deo Gloria!

 

“Who is this who comes from Edom, in crimsoned garments from Bozrah, he who is splendid in his apparel, marching in the greatness of his strength? “It is I, speaking in righteousness, mighty to save.” Isaiah 63:1 (ESV)

Isaiah 63 begins with a series of rhetorical questions as to the identity of a warrior. This image of a strong man of battle is also found in Isaiah 59:14-19. The warrior does not engage in a physical confrontation. Rather, it is a spiritual fight. The mighty warrior is none other than Yahweh. He is the source and subject of the watchmen’s good news to God’s people and the people of the nations.

The Prophet Isaiah wondered aloud who it was who would come from Edom. Edom was the region south of the Dead Sea, north of the Red Sea, east of the Rift Valley, and west into the Negev (Genesis 32:4; Judges 5:4). This mighty warrior would be coming from this wicked nation southeast of Israel that often opposed God’s people and therefore was under God’s wrath (Isaiah 34:5-9; Malachi 1:1-5). Edom represents the ungodly and proud heathen nations.

He would also be coming from Bozrah. Bozrah was a city of Edom (Genesis 36:33; 1 Chronicles 1:44; Jeremiah 49:13, 22; Amos 1:12).

He would be attired in crimsoned garments. His clothes would be a deep, vibrant red; glowing and brilliant. The reason the warrior’s garments will be crimson (Isa. 63:1) and red (v. 2) because they are stained with blood (v. 3) from slaughtering His enemies (the nations, vv. 3, 6) in Edom. Red is the sign of judgment.

This warrior will be splendid in his apparel. He will wear honored and respected raiment. He will also be one who marches in the greatness of His strength. He strides in a purposeful manner. He does so because His power and ability is abundant and plentiful. His robe of splendor signifies His power and glory as He will stride forward toward Israel to save (deliver) her (cf. Rom. 11:26).

Who is this mighty warrior? Yahweh identified the warrior as none other than Himself. He is the One who continually speaks righteously, with justice, honesty and holiness. He is the One who is mighty to save and deliver His people from the penalty, power and eventual presence of their sin and their enemies.

John Calvin writes, “The LORD comes forth with red garments in the view of His people, that they may know that He is their protector and avenger. For when the people were weighed down by innumerable evils which remained unpunished, a dangerous temptation might arise, as if these things happened by chance, or as if God did not care for His people, or chastised them too severely. If the Jews were punished for despising God, much more the Edomites, and other avowed enemies of the name of God, ought to have been punished.”

 Our LORD remains our mighty warrior. He alone is mighty to save.

Soli deo Gloria!

 

 

 

 

 

¹⁰ “Go through, go through the gates; prepare the way for the people; build up, build up the highway; clear it of stones; lift up a signal over the peoples. ¹¹ Behold, the Lord has proclaimed to the end of the earth: Say to the daughter of Zion, “Behold, your salvation comes; behold, his reward is with him, and his recompense before him.” ¹² And they shall be called The Holy People, The Redeemed of the Lord; and you shall be called Sought Out, A City Not Forsaken.” (Isaiah 62:10–12)

God’s Word is comprehensive with God’s commandments. His orders are not confined to just ten (Exodus 20) or located in only the Old Testament (Ephesians 4-6). His commands are to be obeyed, especially by His covenant people (Joshua 1:1-9; Romans 1:5).

“Go through, go through the gates; prepare the way for the people; build up, build up the highway; clear it of stones; lift up a signal over the peoples” (Isaiah 62:10). This verse features a series of urgent commands from God. They focus upon the need for God’s people to be spiritually ready for the LORD’s coming. To lift a signal, or raise a banner, was a way of announcing something in the ancient world. Within this context, these commands announced to all nations that Yahweh was coming.

The LORD continually personifies salvation, or deliverance, of His people from their sin. His people are His exceedingly great reward. God’s people will possess several names and identifying titles.

First, they are called The Holy People. They are positionally, and experientially, to be holy, set apart from sin, as God is holy (Leviticus 11:44-45; 19:1-2; 20:7, 26; 21:8; I Peter 1:15-16).

Second, God’s people are The Redeemed of the LORD. These are they who the LORD has purchased through the kinsmen redeemer, Jesus Christ (Hebrews 2:14-18).

Third, they are the Sought Out. They are the ones who the LORD sought out with care (Matthew 18:11; Luke 19:10).

Finally, God’s people are A City Not Forsaken. God’s people are those who He will never abandon (Hebrews 13:5).

What was true for God’s people in the historical past, is also true in the historical present and will be in the future. The LORD is coming soon and His people are to be ready.

Soli deo Gloria!

 

^“6 On your walls, O Jerusalem, I have set watchmen; all the day and all the night they shall never be silent. You who put the Lord in remembrance, take no rest, ⁷ and give him no rest until he establishes Jerusalem and makes it a praise in the earth. ⁸ The Lord has sworn by his right hand and by his mighty arm: “I will not again give your grain to be food for your enemies, and foreigners shall not drink your wine for which you have labored; ⁹ but those who garner it shall eat it and praise the Lord, and those who gather it shall drink it in the courts of my sanctuary.” (Isaiah 62:6–9)

The ultimate salvation God brings to all of His people, glorification, is preceded by justification and then sanctification. While glorification is salvation from the very presence of sin, justification is God’s initial salvation from the penalty of sin. Justification is then followed by sanctification, which is progressive salvation from the power of sin.

Isaiah 62:6-9 is a description of sanctification for the people of God who lived in Israel during the 8^th century B.C. It contains a message of hope from God to His covenant community.

^“On your walls, O Jerusalem, I have set watchmen; all the day and all the night they shall never be silent. You who put the Lord in remembrance, take no rest.” The LORD promised His people that He had established His own unique watchmen on the walls of the city. Rather than military watchmen or lookouts, these watchmen were God’s prophets who He charged with watching over the spiritual condition of His people. The watchmen gave warnings to God’s people concerning lurking enemies, both from without and within. God promised to continually provide His spokesmen to strengthen and encourage His people.

^“And give him no rest until he establishes Jerusalem and makes it a praise in the earth.” The watchmen were not only to preach to God’s people, they also prayed to the One, True God of the people. Their prayers were for the LORD to establish Israel, or Jerusalem, and make it an object of praise to the LORD.

Dr. John Walvoord writes, “In the ancient world watchmen were stationed on city walls (often in towers) to watch for any approaching enemy. While on guard they were never to sleep. Righteous Israelites, like watchmen, were to be alert on Jerusalem’s behalf. They were to give themselves and God (Him) no rest till He establishes Jerusalem, that is, they were constantly to ask God that the city become the praise of the earth, so blessed by God that people everywhere would extol her (cf. 60:15; 61:11).”

^8 “The Lord has sworn by his right hand and by his mighty arm: “I will not again give your grain to be food for your enemies, and foreigners shall not drink your wine for which you have labored; ⁹ but those who garner it shall eat it and praise the Lord, and those who gather it shall drink it in the courts of my sanctuary.”

God promised that once He established His eternal kingdom, Jerusalem would never be dominated again by ungodly and foreign powers. This is a solemn oath established by God’s sovereign power. .

Dr. Walvoord explains further that, “The “watchmen” were to hold God to His promises, knowing that is what He desires. God’s people should pray for things even when they know God has promised them. Jesus made this clear when He taught His disciples to pray that the kingdom will come (Matt. 6:10). When Jerusalem is restored, it will never again fall to its enemies (Isa. 62:8–9). God has assured it by oath (sworn by His right hand) and by His power (arm).”

God still has His watchmen watching over His people. They are pastor/teachers.

I Peter 5:1-5 says, “So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: ² shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; ³ not domineering over those in your charge, but being examples to the flock. ⁴ And when the chief Shepherd appears, you will receive the unfading crown of glory. ⁵ Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”

Hebrews 13:7 & 17 says, “⁷ Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. ¹⁷ Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”

Thank you LORD for your watchmen. Take time today to thank your pastor for His faithful service.

Soli deo Gloria!

 

 

“For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not be quiet, until her righteousness goes forth as brightness, and her salvation as a burning torch. ² The nations shall see your righteousness, and all the kings your glory, and you shall be called by a new name that the mouth of the Lord will give. ³ You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God. ⁴ You shall no more be termed Forsaken, and your land shall no more be termed Desolate, but you shall be called My Delight Is in Her, and your land Married; for the Lord delights in you, and your land shall be married. ⁵ For as a young man marries a young woman, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you” (Isaiah 62:1-5).

The words of the Prophet Isaiah concerning practical righteousness and holiness in 62:1-5 are established upon the LORD’s imputed righteousness which Isaiah spoke of in 61:10-11 when he said, ¹⁰ “I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels. ¹¹ For as the earth brings forth its sprouts, and as a garden causes what is sown in it to sprout up, so the Lord God will cause righteousness and praise to sprout up before all the nations.”

What God’s people are in position is to be displayed and practiced in the daily task of living.

Ephesians 2:10 says, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”  

James 2:14-17 says, “¹⁴ What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? ¹⁵ If a brother or sister is poorly clothed and lacking in daily food, ¹⁶ and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? ¹⁷ So also faith by itself, if it does not have works, is dead.”

Isaiah indicates that he will not cease to preach and herald God’s Word for the sake of God’s people. His ultimate desire is to see in his lifetime God’s people displaying their imputed righteousness from God in their daily practice of living life. When the nations witness such integrity of godliness from godly people, God will uniquely bless them. He will give them a new name. God’s people will no longer be known as Forsaken and Desolate. Rather, God will call them My Delight Is in Her (Hephzibah) and the LORD shall call the land Married (Beulah).

Dr. Don Carson writes, “This is another poem in the series (beginning at 49:14, ending with 66:7–16) that depicts Zion as a woman yearning for her husband and family. But here the stress is on God’s side of the reunion: the energy of his will (1a); the height (1b) and width (2) of his ambition for her; the pride he takes in perfecting her (3); his joy in bringing home the outcast (4a); and the central mystery—that this is not philanthropy but ardent love (4b, 5b).”

Rejoice today that God takes delight in you and that you are the bride of Christ. Thank Him for His ardent love.

Soli deo Gloria!

 

 

 

¹⁰ “I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels. ¹¹ For as the earth brings forth its sprouts, and as a garden causes what is sown in it to sprout up, so the Lord God will cause righteousness and praise to sprout up before all the nations” (Isaiah 61:10-11).

Isaiah begins today’s text with an exclamation of praise. He said that he would greatly rejoice in the LORD. The grammar indicates that this enjoyment in the person of Yahweh, the One, True self-existent God of the universe, was to be a consistent attitude and behavior in his life.

Isaiah’s rejoicing would encompass his very soul: his intellect, emotions and will. To exult means to rejoice with shouts and shrieks of praise. Here too, the grammar indicates that this attitude and behavior of exultation would be continuous.

Why was Isaiah so captivated with praising the LORD? Why should we be? Isaiah provided the answer when he wrote, “for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness.” Here, as in Zechariah 3:1-5, is an Old Testament picture of God’s imputed righteousness being credited on the sinner’s behalf. The basis of this imputation is by God’s grace alone, through God given faith alone, and in the person and work of Jesus Christ alone.

Dr. Stephen Nichols writes, “We see how essential the doctrine of justification by faith alone was in the Reformation planks of sola fide (faith alone), sola gratia (grace alone), and solus Christus (Christ alone). These solas stress that salvation is by grace alone through faith alone in Christ alone. We must also see, however, that the Reformers emphasized a word that they found to be absolutely essential to the doctrine of justification by faith alone, which they in turn saw as essential to a right understanding of the gospel. That word is imputation.”

The word imputation comes from the Latin. It is an accounting or mathematical term meaning “to apply to one’s account.” In other words, expenses are debited and income is credited. The word “reckon” is used for imputation in the King James Version.

Dr. Nichols continues by saying, “In theological terms, we speak of a double imputation that takes place in justification. This double imputation is taught in texts such as 2 Corinthians 5:21, where Paul says plainly, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” Here we read that our sin is imputed to Christ. We are the offending party. He is guiltless. He perfectly kept the law. Yet, on the cross, God poured out His wrath on Christ. Why? Because our sin was imputed to Christ. Christ took upon Himself our sin. Our great debit was put on His account. Christ paid the horrific penalty as the cup of God’s wrath was poured out upon Him.”

“There is also a second imputation. Christ’s righteousness is imputed to us. He not only takes our debit, but we also get His credit. Christ paid the penalty we could never satisfy, but He also kept the law perfectly, which we can’t do either. Consequently, God credits to us His righteousness. We stand before God clothed in Christ’s righteousness. We can actually say that we are saved by works—not at all by our works, but instead by Christ’s works, His perfect obedience, on our behalf. One theologian said that two of the most beautiful words in the Bible are for us. Jesus lived and died—and rose again—for us. All of His work was done on our behalf.”

Isaiah compared this imputed righteousness to the festive wedding garments of a bride and groom. He also compared it to the earth bringing forth luscious vegetation. Much like the rejoicing which takes place on one’s wedding day, or in the full sway of summer when the land is producing abundant crops, so likewise God’s people are to bring forth abundant praise for the imputed righteousness each has received from the LORD Most High.

This essential doctrine is expressed most succinctly in The Word Made Flesh: The Ligonier Statement on Christology. The redemption Christ accomplished is stated in the fourth stanza of the statement: For us, He kept the law, atoned for sin, and satisfied God’s wrath. He took our filthy rags and gave us His righteous robe. I encourage you to read Romans 3:9-26; 2 Corinthians 5:17-21; Philippians 3:1-9).

Thank you LORD for exchanging your robes of righteousness in place of my filthy rags of sinfulness. Much like Isaiah, and Zechariah, I can never thank and praise you enough for what you have done for me.

Soli deo Gloria!

 

During the Feast of Tabernacles (John 7:14), Jesus spoke to the crowds and declared, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). Jesus miraculously illustrated this truth by healing a man born blind (John 9). The Apostle John declared that Jesus was the light of men (John 1:4).

The metaphor of Jesus being the light of the world is an image steeped in Old Testament history. For example, God led His people through the wilderness of the Sinai in a pillar of cloud to guide them during the day and in a pillar of fire by night to light their way (Ex. 13:21–22).

Familiar are the words expressed by David in Psalm 27:1: “The Lord is my light and my salvation.” The psalmist also said of the law of God: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105). Additionally, Israel’s armies conquered by the light of God’s face (Psalm 44:3).

Israel’s prophets also regularly used the light metaphor. When God reveals Himself, the light of His glory is present (Ezek. 1:4, 13, 26–28). In Isaiah 60:19–22, the prophet tells us that in the age to come, God Himself will be light to His people, a point also made by the prophet Zechariah ( Zechariah 14:5–7).

Isaiah described the reflected splendor of God’s people in Isaiah 60-62. This God reflected glory would not only inhabit the City of Jerusalem but also the country and nation of Israel.

Concerning Jerusalem, Isaiah declared that:

• Jerusalem would illuminate the entire earth (60:1–3): All the nations will see its light.
• Jerusalem would be visited and honored by the Gentiles (60:5–7, 10–16): The nations will come to see Jerusalem and bring its people goods.
• Jerusalem would be protected by God himself (60:17–18): Violence would disappear from the land.
• Jerusalem would shine forever in its splendor (60:19–21): The people will have no need for sun or moon, for the Lord will be their everlasting light.
• Jerusalem’s population would vastly increase (60:22): The smallest family will become a large clan.
• Jerusalem would be known by various new names (62:1–4, 12): Isaiah prayed for God to take away Israel’s shame and to give them a new name.
• Jerusalem will be given the name Hephzibah, meaning “City of God’s Delight,” and Beulah, meaning “Bride of God” (62:4): Jerusalem will lose its shameful names.
• Jerusalem will become “The City No Longer Forsaken” (62:12): The cities citizens will be called “the Holy People” and “the People Redeemed by the Lord.”

Concerning the Nation of Israel, Isaiah declared that:

• Their children will care for them (62:5): God will rejoice over them.
• They will be regathered from among all other nations (60:8–9; 62:10–11): They will come home, bringing their wealth with them.
• They will rebuild long-destroyed cities (61:4).
• The Gentiles will serve Israel (61:5): They will feed the Israelites’ flocks, plow their fields, and tend their vineyards.
• They will be a priestly nation (61:6): They will be called priests of the Lord.
• All reproach will be replaced with great honor among the Gentile nations (61:7–9): They will be a people the Lord has blessed.
• They will never suffer defeat again (62:8–9): They will be safe from their enemies forever.
• In the future Israel will testify throughout the earth concerning God’s faithfulness. (61:10–11).
• The people are to give themselves no rest until Jerusalem is established (62:6): They will pray to the Lord night and day for fulfillment of his promises.
• The people are to give God no rest until Jerusalem is established (62:7): Jerusalem will be the object of praise throughout the earth.

All of these future blessings and promises of and from God are directly because of the person and work of the Servant of Yahweh, the Messiah, who is Jesus Christ. He alone is the Savior of God’s people because God the Father appointed Him and the Holy Spirit anointed Him (Isaiah 61:1-3).

The Father’s appointment and the Spirit’s anointing was so the Messiah would preach good news to the poor (61:1b), comfort the brokenhearted (61:1c), release the captives and free prisoners (61:1d), and transform ashes into beauty, sorrow into joy, and despair into praise (61:2–3): All this is done for the glory of God.

 Soli deo Gloria!