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First Advent Prophecies of Isaiah My Father's Business
And he
[Jesus] said unto them [his parents], How is it that ye sought me? Richard E. Evans Of the
prophecies of Isaiah that pertain to the First Advent, two will be addressed in
this study. The first concerns the baptism of the man Jesus (Isaiah 42:1;
53:1-12). The second relates to the quickening of a faithful remnant in Israel
(Isaiah 65:2-15). Baptism
of the Man Jesus Why did
Jesus go to John to be baptized? John’s baptism was for repentance (Acts 19:4),
it was for sinners. Jesus was without sin (2 Corinthians 5:21; Hebrews 4:15).
Why, then, did he go to John? John
recognized the apparent inappropriateness of Jesus coming to him and at first
refused his request, saying “I have need to be baptized of thee, and comest
thou to me?” (Matthew 3:14). Jesus answered John: “Suffer it to be so now: for
thus it becometh us [Jesus with God’s guidance] to fulfill all righteousness”
(Matthew 3:15). The
antecedent for the plural first person pronoun included the heavenly Father.
Even as a lad, Jesus was fully committed to be about his “Father’s
business” (Luke 2:49). Throughout his 3½ year ministry Jesus emphasized the
work, the “business,” he was about was that of his Father. “Jesus cried and
said, He that believeth me, believeth not on me, but on him [God] that sent me”
(John 12:44). “Believest thou not that I [Jesus] am in the Father, and the
Father in me? the words that I speak unto you I speak not of myself: but
the Father that dwelleth in me, he doeth the works” (John 14:10). In Jesus’
simple statement “it becometh us to fulfill all righteousness,” many prophecies
were invoked. Righteousness is at the forefront throughout the “Suffering
Servant” chapters of Isaiah (Isaiah 42:6,7; 51:5; 56:1; et al.). Jeremiah
was even more specific: “In his days Judah shall be saved, and Israel shall
dwell safely: and this is his name whereby he [Messiah, David’s righteous “Branch,”
verse 5] shall be called, THE LORD OUR
RIGHTEOUSNESS“ (Jeremiah 23:6). Though
Jesus’ words were few, John understood. He acquiesced and performed the
immersion. As Jesus came up out of the water the spirit of God descended like a
dove “lighting upon him” (Matthew 3:16) and there came a voice from heaven
saying “This [Jesus] is my beloved Son, in whom I am well pleased” (Matthew
3:17). This
heavenly proclamation alludes to a prophecy recorded by Isaiah and is the key
that opens the meaning of the First Advent ministry. The voice was a public
witness that by his baptism Jesus was the one who will bring about fulfillment. “Behold my
servant, whom I [God] uphold; mine elect [one], in whom my soul delighteth; I
have put my spirit upon him: he shall bring forth judgment to the
Gentiles” (Isaiah 42:1). This verse introduces the “Suffering Servant” of
God—the “Elect One” (the Hebrew word is singular). The “judgment” this Servant
is to bring forth was described earlier by the prophet. “For when thy [God’s]
judgments are in the earth, the inhabitants of the world will learn
righteousness” (Isaiah 26:9). In
subsequent chapters Isaiah foretold of this “Elect One” using vivid detail,
particularly in chapter 53. “He [a “man of sorrows,” verse 3] is brought as a
lamb to the slaughter” (verse 7). “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt
make his soul an offering for sin” (verse 10). With the
testimony of the heavenly voice still in his ear many days after Jesus’
baptism, John declared Jesus to be that Lamb of God—the lamb of Isaiah, the
lamb that was an offering for sin. “And I [John the Baptist] saw, and bare
record that this [Jesus] is the Son of God. Again the next day after John
stood, and two of his disciples; And looking upon Jesus as he walked, he saith,
Behold the Lamb of God!” (John 1:34-36). There is a
textual variation of verse 34 supported by a number of important witnesses.
It has John testifying: “And I saw, and bare record that this [Jesus] is
the A baptism
for the sins of others is markedly different from that of John. John’s baptism
was one of repentance, a baptism for one’s own sin. Its focus is on self. It is
egocentric! Jesus, on the other hand, being without sin, was baptized as the
Lamb of God for the sins of others. He was baptized for the benefit of others.
His baptism is altruistic! “Greater love hath no man than this, that a man lay
down his Jesus’
baptism was the natural outgrowth of his “greater love.” As Isaiah had prophesied,
Jesus gave “his soul an offering for sin.” For the joy “set before him”
(Hebrews 12:2), for the privilege of serving his God in fulfilling “all
righteousness” by putting away the sin of the human creation, Jesus made a
sacrifice of himself (Hebrews 9:26), his “soul.” Only love could inspire such a
selfless act. Through that love God’s human creation will “learn righteousness”
(Isaiah 26:9). Quickening
of a Remnant To be about
his “Father’s business” during his First Advent Jesus continually pressed Israel
as a nation for repentance. Just as John the Baptist before him, he was fully
aware of what was ahead for the nation if it did not repent. “Then said he
[John the Baptist] to the multitude that came forth to be baptized of him, O
generation of vipers, who hath warned you to flee from the wrath to come?”
(Luke 3:7). The “wrath to come” on Israel was the curses of the Mosaic
covenant. “But it shall come to pass, if thou [the people of Israel] wilt not
hearken unto the voice of the LORD
thy God, to observe to do all his commandments and his statutes which I [Moses]
command thee this day; that all these curses shall come upon thee, and overtake
thee” (Deuteronomy 28:15). Like Jonah’s mission to Nineveh, repentance was the only way to forestall God’s cursing
(Jonah 3:10). Unlike Nineveh, however, Israel, as a nation, did not repent
(Luke 11:29-32). How could
this elect people survive the cursing of their covenant? The prophet Isaiah,
while speaking of another time, set forth a precept that provided the answer. “Except
the LORD of hosts had left unto
us a very small remnant, we [the people of Israel] should have been as Sodom,
and we should have been like unto Gomorrah” (Isaiah 1:9). This precept was
confirmed by many of Israel’s prophets (Jeremiah 23:3; Ezekiel 14:22; Joel
2:32; Micah 5:7; et al.). So, by God’s grace, an important part of Jesus’ First
Advent ministry had to be the quickening of a faithful Jewish remnant. In this
context “remnant” refers to Jews faithful to God and his covenant. These
faithful ones must not be confused with those who are baptized into Christ.
Such ones die as Jews and become New Creatures (2 Corinthians 5:17). They are
Sons of God, not Jacob (Galatians 3:28; 1 John 3:2). Using the
imagery of a vineyard with one cluster of grapes that produces wine, Isaiah
foretold of this First Advent “business” the Father ordered for Jesus. “I [God]
have spread out my hands all the day unto a rebellious people [unfaithful
Jews], which walketh in a way that was not good, after their own thoughts … Behold,
it is written before me: I will not keep silence, but will recompense [with the
Mosaic curses] … Thus saith the LORD,
As the new wine is found in the cluster, and one saith, Destroy it [the
vineyard] not; for a blessing [the wine of the cluster] is in it [the
vineyard]: so will I do for my [faithful] servants’ [the “good” cluster] sakes,
that I may not destroy them all [the whole of the vineyard]” (Isaiah 65:2-8). Just as
Abraham interceded for Sodom and Gomorrah (Genesis 18:20-33), one (Jesus) contends
for the vineyard (Israel). God hears, and decrees for the sake of the cluster
he will not totally destroy the vineyard. As Isaiah set forth in his precept
(Isaiah 1:9), in spite of its cursing Israel was not to be as Sodom or
Gomorrah of which nothing was left (Genesis 19:25). As the
prophet continued he revealed this aspect of Jesus’ First Advent work in
fulfilling “all righteousness,” the survival of a faithful Jewish remnant. And
I [God] will bring forth a seed out of Jacob, and out of Judah an inheritor of
my mountains [the Messiah]: and mine elect [ones, the “good” cluster, a
faithful remnant] shall inherit it [the vineyard, the earthly kingdom of God],
and my [faithful] servants shall dwell there [in the land of Israel]” (Isaiah
65:9). Unlike Isaiah 42:1, the Hebrew word rendered “elect” in verse 9 is
plural (Romans 11:5,7,28). Having
addressed the survival of the faithful, the prophecy turns to the destiny of
the unfaithful: “Therefore will I [God] number you [the unfaithful Jews, the
“rebellious people,” verse 2] to the sword, and ye shall all bow down to the
slaughter [the curses that fell on Israel beginning in 70 A.D.]: because when I called [through
Jesus’ First Advent ministry], ye did not answer; when I spake, ye did not hear; but did evil before
mine eyes [they crucified the Elect One], and did choose that wherein I
delighted not” (Isaiah 65:12). Jesus used
this figure of a vineyard in a parable in which the husbandmen kill the heir.
Following Isaiah’s thought, he prophesied the vineyard, God’s future earthly
kingdom, will belong to the faithful remnant, not to the unfaithful—not to
those who were Israel’s “rulers” at the time. “Verily I say unto you [chief
priests and elders, verse 23], That the publicans and the harlots go into the
kingdom of God before you. For John came unto you in the way of
righteousness, and ye believed him not: but the publicans and the harlots
believed him: and ye, when ye had seen it, repented not afterward, that ye
might believe him. Therefore say I [Jesus] unto you [chief priests and elders],
The kingdom of God [the earthly kingdom] shall be taken from you [in 70 A.D. Israel’s rulers, Sanhedrin,
Saducees, scribes, etc., were deposed], and [in the Second Advent] given to a The Greek
word rendered “nation” is ethnos (#1484) which is used in the singular
to denote Jews and in the plural non-Jews (Gentiles). The kingdom to be given
to the faithful Jewish remnant (the “good” cluster) is that taken from Israel’s
“rulers,” God’s earthly kingdom (the vineyard). As Isaiah
continued his prophecy he foretold of the consequences that would follow the
First Advent ministry. “Therefore thus saith the Lord GOD, Behold, my [faithful Jewish] servants shall eat, but ye
[the unfaithful] shall be hungry: behold, my servants shall drink, but ye shall
be thirsty [“hunger and thirst for the words of the LORD,” Amos 8:11]: behold, my servants shall rejoice, but ye
shall be ashamed: behold, [in the Second Advent] my [faithful Jewish] servants
shall sing for joy of heart, but ye [the unfaithful] shall cry for sorrow of
heart, and shall howl for vexation of spirit. And ye [plural] shall leave your
name for a curse unto my chosen [ones, plural]: for the Lord GOD shall slay thee [singular, as a
nation, 70 A.D.], and call his
[faithful Jewish] servants by another name” (Isaiah 65:13-15). Apprehending
this future for the unfaithful, Jesus, in his response to a Roman centurion’s
demonstration of faith, gave a paraphrase of Isaiah’s prognosis: “And I say
unto you, that many shall come from the east and west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of
the kingdom [the unfaithful Jews, Luke 16:8] shall be cast out into outer
darkness [after the First Advent, Acts 3:26]: there shall be [in the Second
Advent, the] weeping and [the] gnashing of teeth” (Matthew 8:11,12). In the Greek
both “weeping” and “gnashing” have definite articles. These articles indicate,
just as Isaiah prophesied, there are to be two separate and distinct reactions
when the unfaithful are raised in God’s future kingdom. (See Biblical Greek,
M. Zerwick, p. 59, or other Greek grammar on the use of the definite article
with nouns connected by kai.) “Ye [the unfaithful] shall cry for
sorrow of heart [weeping in remorse, Luke 15:21, Hebrews 12:17], and shall howl
for vexation of spirit [gnashing
of teeth in anger, Luke 13:28]” (Isaiah 65:14). Which reaction the
unfaithful will have will depend upon the heart condition of the individual;
however, if in the end they walk up the “way of holiness,” they all will enjoy
life here on earth (Isaiah 35:8). So during
his First Advent ministry Jesus not only encouraged the faithful remnant, he
also challenged the unfaithful. Following Isaiah’s lead, he forewarned them of
the troubling future
that awaited them. “When once the master of the house [the Elect One,
Messiah] is risen up [Second Advent], and hath shut to the door, and ye
[unfaithful Jews] begin to stand without, and to knock at the door, saying,
Lord, Lord, open unto us; and he shall answer and say unto you, I know you not
whence ye are: Then shall ye begin to say, We have eaten and drunk in thy
presence, and thou hast taught in our streets. But he shall say, I tell you, I
know you not whence ye are; depart from me, all ye workers of iniquity. There
shall be [the] weeping and [the] gnashing of teeth, when ye shall see Abraham,
and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you
yourselves thrust out” (Luke 13:25-28). Again, Greek definite articles modify
both “weeping” and “gnashing.” In the
Second Advent the unfaithful will come to understand the true character of
their previous conduct: “Then shall ye [unfaithful Jews] remember your own evil
ways, and your doings that were not good, and shall loathe yourselves in your
own sight for your iniquities and for your abominations” (Ezekiel 36:31). It
will be that understanding that will bring about the shame that will fulfill
Isaiah’s prophecy (Isaiah 65:13). The prophet
also spoke of “another name” for the faithful remnant (Isaiah 65:15). The
circumstances by which that will occur he set forth in an earlier chapter. “For
Zion’s sake will I [God] not hold my peace, and for Jerusalem’s sake I will not
rest, until the righteousness thereof [of the remnant] go forth as brightness,
and the salvation thereof [the salvation of humankind] as a lamp that burneth.
And the Gentiles [all of fallen humanity] shall see thy righteousness, and all
kings thy glory: and thou [Israel, as realized in the remnant] shalt be called
by a new name, which the mouth of the LORD
shall name. Thou shalt no more be termed Forsaken; neither shall thy land any
more be termed Desolate: but [in the Second Advent, when God’s favor returns to
Israel] thou shalt be called Hephzibah [My Delight], and thy land Beulah
[Married]: for the LORD
delighteth in thee, and thy land shall be married” (Isaiah 62:1-4). With the
return of God’s favor, Israel as constituted by the faithful remnant will be
blessed and “called by a new name.” As such it will become an example of the
righteousness of God. Jeremiah
also told of “another name” for this divinely favored remnant. “In those days
[Second Advent] shall Judah be saved, and Jerusalem shall dwell safely: and
this is the name wherewith she shall be called, The LORD our righteousness” (Jeremiah 33:16). Prophecy
Fulfilled Fully aware
of the consequences should Israel fail to repent, during his First Advent
ministry Jesus followed the guidance of his Father as provided through the
prophet. Esteeming the “good” cluster, he intercedes on behalf of the vineyard.
As Isaiah had foretold, he did all he could to strengthen the remnant and
prepare it for the “wrath to come.” As a result, the time will soon come when
Israel will be called by God “My Delight” and the land will be “Married”
(Isaiah 62:4). Her name will be “the LORD
our righteousness.” Then, as anticipated by the prophet, that righteousness
will “go forth” to the rest of humanity as a “brightness” (Isaiah 62:1). “Arise
[Israel], shine [as the risen moon]; for thy light [thy sun] is come, and the
glory of the LORD is risen upon
thee. For, behold, the darkness [the nighttime of sin and death] shall cover
the earth, and gross darkness the people[s] [fallen humanity]: but the LORD shall arise upon thee [Israel], and
his glory shall be seen upon thee [as the sun’s glory is seen on the moon]. And
the Gentiles [the rest of human creation] shall come to thy light [the divine
light as reflected by Israel], and kings to the brightness of thy rising”
(Isaiah 60:1-3). It will be
at that time God’s Elect One, the Messiah, will “bring forth judgment to
the Gentiles” (Isaiah 42:1). The response of the fallen creation will be such
that “Ten men shall take hold out of all languages of the nations, even shall
take hold of the [hem of the] skirt of him that is [a man,] a Jew saying, We
will go with you: for we have heard that God is with you” (Zechariah 8:23).
Though left out by the translators the words added above are present in the
Hebrew. Consider the position that must be taken in order to “take hold of the
hem of the skirt.” Thus, the simple statement of Jesus to John at the Jordan will be satisfied. By divine grace the presence of the “good” cluster ensured the survival of the vineyard through its time of cursing. Through these faithful Jews as God’s earthly kingdom, the Elect One, the “man of sorrows,” the “Suffering Servant,” will accomplish his “Father’s business” and will “fulfill all righteousness”—“the inhabitants of the world will learn righteousness” (Isaiah 26:9). |