49. ONE STEP CLOSER TO THE FATE CHANGERIf God could give his own life to save us would he?
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God transcends time and holds it in His hands. Whereas we hu- mans are subjects of time. Whether we like it or not, we are born and we die. Morning goes and evening comes, youthfulness disappears like morning mist burned away by the rising sun and old age comes as sure as autumn. Yes, humans can’t speed up nor slow down time. We have no control over it.
Therefore, most people ght to nd a balance between past troubles and future fears on the island of worry called, “the present.” God, on the other hand, has no worries and fears nothing. Today’s lesson is about how God, who is not subject to time, works inside the bubble of time to help us. Amazingly, God foretold through one of His ancient prophets how he would enter into time to rescue us from troubles, save us from the penalty of sin, and help us bear the burden of life. Let's start with an illustration.
It was Emre’s first year in school. He was barely seven years old. He lived on the edge of Bilecik where his father, whom he greatly admired, worked at a marble quarry.
Everyday, Emre had to walk home alone from school because his mother was caring for his younger siblings. He only lived a kilome- ter from the school which wasn't very far for a little boy. But he had to walk two hundred meters along the main asphalt road where the big at bed trucks carried giant pieces of marble from the quarry.
The trucks were fast, the road was narrow and when two trucks passed there was no room for pedestrians. Emre's parents continu- ally warned him to quickly come straight home from school. His mother, a kind woman, simply wanted the peace of knowing that her precious boy was safe. She would kiss Emre when he arrived and loved to ask about his school day. Then he was free to play as he wished.
Unfortunately, Emre's trip home was rarely as fast as his mother wanted. In fact, he often took hours getting home! While on that stretch of road, he liked looking for metal parts and pieces of chain that had fallen off the big trucks. Emre’s father and mother warned him again and again, telling him he must come straight home. The kind father even spanked the boy severely for not coming directly home. Unfortunately, it didn’t solve the problem. The boy’s disobedience was growing and his wandering journey from school
continued. Needless to say, his mother was constantly worried.
One day his parents warned him that there would be strong consequences, different consequences, if he didn’t come immediately back from school.
The boy came late again. His mother met him at the door but said nothing. At dinner that night, the boy walked into the kitchen and looked at the wonderful food his mother prepared. Shortly thereafter, greenbeans, roasted meat, rice, garbanzos and salad were all in dishes on the family tray in the center of the floor.
When Emre was about to sit down, his mother pointed to another plate sitting in the corner. It had half a slice of bread and a glass of water.
“This is the place for the disobedient,” his mother said softly.
She showed Emre where he could sit, pointing to the shameful plate. The boy looked at the family gathered around the tray and all the food, then he looked away from his father and mother ashamed. His father remained silent. He simply looked at the boy, his face showing signs of broken trust.
The boy was crushed. He knew what he had done was wrong. He looked at the half slice of bread. On an ordinary day, he would have been thankful for a glass of water. But now, under these circumstances, it was like poison. Tears began to ow down his seven year old face. His disrespect for his parents' commands had nally caught up with him.
The father waited for the full impact to sink in. Then he quietly stood up, walked to the corner, took Emre by the hand, sat him down in the Baba spot at the family table, and placed a spoon in his hand. Then Emre’s father went and sat down in the corner in front of the “plate of the disobedient.” While looking at the half slice of bread, he said loudly,
“Son, your disobedience hurts the whole family.”
During the meal, Emre watched his father eat the bread from ‘the plate of the disobedient."
Many years later, as a grown man, Emre re ected on the moment:
“That night the food didn’t taste good to me as I watched my dear father eat only that half slice of bread. There was plenty of food. But he chose to eat what was rightfully mine. He suffered the punishment that I deserved. Baba was a big man, hungry and tired from a hard day's work at the quarry. And my actions made his life harder. From then on,” Emre said, “I obeyed my mother, because I didn’t want to hurt my dad again.”
The mother had given the son “justice”. While the father had worked within the boundaries of the mother's justice to supply the boy with “grace.” From this story we see that grace came to Emre at the expense of his father's hunger. In today’s lesson we will look at some prophecies of Isaiah which reveal an extraordinary mystery to us.
This mystery helps us see that the grace which we receive from God also comes at a great expense, specifically to God Himself.
Let's first start by reviewing how Isaiah was called to be a prophet of God, and the credibility of his prophethood. We can read about his call in Isaiah chapter 6 verses 1-7:
1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe lled the temple. 2 Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he ew. 3 And one called to another and said: "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" 4 And the foundations of the thresholds shook at the voice of him who called, and the house was lled with smoke. 5 And I said: "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!" 6 Then one of the seraphim ew to me, having in his hand a burning coal that he had taken with tongs from the altar. 7 And he touched my mouth and said: "Behold, this has touched your lips; your guilt is taken away, and your sin atoned for."
It is interesting to note that God calling prophets in and of itself is an example of how the timeless One actually reaches into time and alters/interferes with what seems to be fate. He actually pursues us and calls us to obedience through his prophets. In Isaiah's case, God goes to Isaiah and calls him to be a phophet around 700 BC. But before he could serve as a prophet, Isaiah had to recognize his sinfullness and repent. After his repentance and cleansing, God proceeded to reveal some amazing things to Isaiah. Let's review two of them.
The first example is from II Kings chapter 19. At the time Jerusalem was surrounded by nearly 200,000 Assyrian soldiers. The situation seemed hopeless. But Isaiah had prayed and God told him that he would perform a miraculous deliverance for his people. Sure enough, the next morning when the watchman looked out from the walls of Jerusalem they found that “the angel of the Lord” had come and slain 185,000 of the pagan Assyrian army!
Isaiah’s prophecy of the future came true because the spirit of God was instructing him. Let's read the second example of his prophe- cies, this time concering the great Persian king Cyrus in Isaiah chapter 45 verse 1:
1 “Thus says the LORD to his anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and to loose the belts of kings, to open doors before him that gates may not be closed:
Iranians still hail Cyrus as their greatest leader. And today, you can go to Sardis, climb a mountain above the old temple ruins, and stand on the very site where Cyrus conquered the Lydian Empire. But in Isaiah’s day, Cyrus hadn’t even been born! In fact it wasn’t until 160 years after Isaiah died that Cyrus became famous for conquering Babylon. Moreover, Isaiah foretold exactly how Cyrus would do it. Imagine how remarkable it would be if a document had been written in 1760 stating that a man named Mustafa Kemal would come liberate Turkey from foreign oppressors!
Yes, Isaiah’s words are remarkable and he told many things about the future. And as remarkable as our first two examples were, they pale in comparison to the mystery of all mysteries that Isaiah sheds light on. Let's look at that mystery's foundational text in Isaiah chapter 1 verse 18:
18 " Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.”
It is this theme of God interacting with man for his redemption that sets the foundation for one of the most amazing prophecies of the Bible. It is the prophecy that would unlock the oldest mystery recorded, the meaning of God's original promise to Adam and Eve after they sinned. Let's review what God said in Genesis chapter 3 verse 15. Remember He was talking to the snake who we later learned was Satan.
15 “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.”
Basic biology tells us that men have the seed. So what does this strange statement, ‘the seed of the woman’, mean? Let's see how Isaiah reveals the secret to this mystery. We can continue reading in chapter 7 verses 11-14:
11 "Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven. 12 "But Ahaz said, "I will not ask, and I will not put the LORD to the test." 13 And he said, "Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
The first revelation of this mystery is that a virgin shall conceive and bear a son! Moreover this will not be an ordinary boy. His name would be Immanuel which means “God with us.” In other words, this boy would be born unlike any child who had ever been born, that is without an earthly father or his seed. The second revelation is that this boy would be a king. Let's read about it in chapter 9 verses 6 and 7:
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder . . . . 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the LORD of hosts will perform this.
It seems that there isn't anything ordinary about this child. His mother will be a virgin, he will be descended from King David, and
he will establish David's throne forever. Moreover, he will do it with justice and judgment, both of which require great wisdom.
But as Isaiah continues to describe this child as a man, with perhaps his most graphic and important words, we quickly see that his life will not be as one might expect. In chapter 52 and 53 Isaiah begins to paint a picture of him as a sufferer. In fact, we learn from Isaiah that suffering plays a large part of this heaven sent king's role and mission on earth. Read and imagine what Isaiah is saying in chapter 52 verses 13-15:
13 Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. 14 As many were astonished at you-- his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind-- so shall he sprinkle many nations; 15 kings shall shut their mouths because of him; for that which has not been told them they see, and that which they have not heard they understand.
Isn't it strange that this future servant of God would be exalted as a just king and yet something terrible would happen to him. Did you notice the holy prophet said, “many would be astonished by him” and “His appearance would be marred”? What does that sound like to you? How could God allow that to happen him?
If you continue reading in Chapter 53, you will see that it is entirely about this “suffering servant.” Let's read verses 2-12:
2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. 4 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and af icted. 5 But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned--every one--to his own way; and the LORD has laid on him the iniquity of us all. 7 He was oppressed, and he was af- icted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. 8 By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgres- sion of my people? 9 And they made his grave with the wicked and with a rich man in his death, although he had done no vio- lence, and there was no deceit in his mouth. 10 Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. 11 Out of the anguish of his soul he shall see and be satis ed; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. 12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.
Why does the Bible say that he would be “wounded for our transgressions?” Is this connected perhaps with the ancient prophecy at Eden that the serpent would "bruise his heel?" What did it mean when it said,
“By his stripes (injuries) we would be healed?”
What was to happen to this man chosen by God to set up King David's throne forever? Would Isaiah’s prophecies hold true that the miracle baby born of a virgin would actually end up “like a lamb, silent, being led to the slaughter?”
Let us consider more carefully several of these verses. We can start 107 with verses 5 and 6:
5 But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned--every one--to his own way; and the LORD has laid on him the iniquity of us all.
Notice that it is the LORD who was to lay upon him the inquity of the people. In fact to be more precise it says the “iniquity of us all.” In other words this person was going to suffer a penalty that we deserved. Much like Emre’s father in the introductory story who bore his child’s punishment, this king would suffer for us.
We know that God is intent on blessing the whole world through Abraham and yet it appears that this man's suffering has some kind of connection to that original blessing. In some strange way, his suf- fering will bring us relief. Releif from what? The words transgres- sion and iniquity give us a hint: our sin!
In fact the rst part of Isaiah chapter 53 verse 10 says:
10 Yet it pleased Jehovah to crush Him; to grieve Him; that He should give His soul as a sin-offering.
And even more clearly in verse 11 we learn that his suffering and death would bring justice to all people.
Yes, the mercy of God isn't cheap. It comes with a price. The price is the blood of one man who would suffer much at the hands of wicked men; a sacrifice of obedience and love.
Perhaps Yunus Emre captured the meaning of this type of love in a poem he wrote:
I'm Yunus, mystic of sorrow.
Suffering wounds from top to toe,
In the Friend's hands I writhe in woe,
Come see what love has done to me.
In chapter 61 verses 1-3, Isaiah wrote a nal description of this suffering king's mission:
1 The Spirit of the Lord is upon Me; because the LORD has anointed Me to preach the Gospel to the poor; He has sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; 2 to proclaim the acceptable year of Jehovah and the day of vengeance of our God; to comfort all who mourn; 3 to appoint to those who mourn in Zion, to give to them beauty for ashes, the oil of joy for mourning, the mantle of praise for the spirit of heaviness; so that they might be called trees of righteousness, the planting of Jeho- vah, that He might be glorified.
The one to come was annointed to bring joy and relieve the mourn- ing and heaviness of the people. He was to preach the gospel to the poor, proclaim the year of God's acceptance, and make us trees of righteousness. It is precisely this type of event that Isaiah pleaded for in chapter 64 verses 1-5:
1 Oh that You would rend the heavens and come down! That the mountains would quake at Your presence, as the brushwood re burns, as the re causes water to boil; to make Your name known to Your adversaries, that the nations may tremble at Your presence! 2 When You did awesome things which we did not look for, You came down, the mountains shook at Your presence. 3 For since ancient times they have not heard, nor been obedient. 4 Eye has not seen any god besides You, who works for him who waits for Him. 5 You meet him who rejoices and works righteousness, those who remember You in Your ways (Behold, You were angry, for we sinned continually), and we shall be saved.
The Prophet Isaiah saw that rescue originating from heaven was the only way out of our miserable condition because humans have no goodness of their own. Some people reject this Biblical truth, but listen to this strong, even shocking, comparison in verse 6:
6 But we are all like an unclean thing, and all our righteousness deeds are like a menstruation cloth. And we all fade as a leaf; and our iniquities, like the wind, have taken us away.
The prophet said all of our good works are like a filthy rag! Humans are not gods. We cannot create or generate goodness that will secure us a place in heaven. No matter how hard we try, it can't happen. It is a fate we owe to our rst ancestors. Our sins are like the crimson stains of blood at a crime scene. So how can we ever make it into paradise?
The answer to that question is the exact point of Isaiah’s prophecies. Isaiah says that God could not nd a person on earth who could solve this problem, so He Himself had to solve humanity's sin problem. Listen to this in Isaiah 63 verse 5:
5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
Did you notice the words, “mine own arm brought salvation to me?” Unfortunately, the Turkish translation doesn't give this verse justice in it's original language. A better translation would have been “my own arm has brought salvation." Literally, "God's own arm brought salvation to me." Perhaps that is why the suffering king's name is Immanuel.
During the Korean war, the M.A.S.H. units saved many thousands of soldier’s lives. If you remember, the Korean War was when the South Koreans, Turks and about 20 other nations fought side by side for the cause of political freedom. Our Turkish war veterans were witnesses to the heroic actions of the M.A.S.H. unit doctors in the Korean forests. The nurses and doctors were an amazing bunch of dedicated life savers.
The efforts of the medics to save lives provides a fitting illustration to close this lesson. Often a truck or helicopter would drop ten or more critically wounded patients at a M.A.S.H. surgical ward. An urgent siren would sound and the doctors and nurses would rush to the surgery tents, and prepare for the worst. Soldiers had faces torn off, shoulders blown off, or legs loaded with shrapnel. Patients would arrive a crimson mess.
Imagine the following scene. In one corner of the room, a doctor is working frantically to clamp off veins. The young man’s whole belly is wide open and the doctor is attempting to work as fast as he can to remove shrapnel from the soldiers stomach. The patient is losing blood fast. The doctor is afraid for the patient’s life and with hands dripping in blood he makes an urgent call,
“Nurse we need another unit of blood!”
The nurse's reply came back negative, but respectful, “Doctor we have had so many units given out today, there is no more to give.”
The doctor stops, hangs his head as if in a moment of defeat, and thinks. Then without another moment’s hesitation the doctor said,
“Get a bottle and table ready for me.”
With dedication and pity for his patient, the doctor pierced his own arm and give his own blood for that soldier.
Like those wounded soldiers, Isaiah paints a clear picture that the people of this world are in trouble. We are in the middle of a battle between good and evil and we are fatally bleeding. The prophet says we can't mend our own wounds. He says all our righteousness is like filthy rags. However, the prophet Isaiah says that God, like the doctor, would come to our rescue. A baby would be born of a virgin, grow into a man, suffer innocently, and give himself as a sacri ce for our iniquity. It is a sacrifice that humans can't provide, but one that God himself would send from heaven. He calls that ONE his "annointed." Yes, in 680 BC God revealed to his prophet the strategy to conquer evil in the life of the Messiah!
Discussion Questions
1. From the introductory story, why do you think Emre never forgot what his father did?
2. What do you think God means in Isaiah 1:18, “Come now and let us reason together, says Jehovah: Though your sins are as scarlet,
they shall be as white as snow; though they are red like crimson, they shall be as wool?”
3. According to Isaiah 53, God’s Messiah would have to suffer. According to the text what reason or purpose is given for his suffering?
(See Isaiah 53:5-11.)
4. Have you ever had a problem so big you knew you couldn’t solve it on your own, you needed God’s help? Do you believe God can
personally intercede to provide a solution?
Therefore, most people ght to nd a balance between past troubles and future fears on the island of worry called, “the present.” God, on the other hand, has no worries and fears nothing. Today’s lesson is about how God, who is not subject to time, works inside the bubble of time to help us. Amazingly, God foretold through one of His ancient prophets how he would enter into time to rescue us from troubles, save us from the penalty of sin, and help us bear the burden of life. Let's start with an illustration.
It was Emre’s first year in school. He was barely seven years old. He lived on the edge of Bilecik where his father, whom he greatly admired, worked at a marble quarry.
Everyday, Emre had to walk home alone from school because his mother was caring for his younger siblings. He only lived a kilome- ter from the school which wasn't very far for a little boy. But he had to walk two hundred meters along the main asphalt road where the big at bed trucks carried giant pieces of marble from the quarry.
The trucks were fast, the road was narrow and when two trucks passed there was no room for pedestrians. Emre's parents continu- ally warned him to quickly come straight home from school. His mother, a kind woman, simply wanted the peace of knowing that her precious boy was safe. She would kiss Emre when he arrived and loved to ask about his school day. Then he was free to play as he wished.
Unfortunately, Emre's trip home was rarely as fast as his mother wanted. In fact, he often took hours getting home! While on that stretch of road, he liked looking for metal parts and pieces of chain that had fallen off the big trucks. Emre’s father and mother warned him again and again, telling him he must come straight home. The kind father even spanked the boy severely for not coming directly home. Unfortunately, it didn’t solve the problem. The boy’s disobedience was growing and his wandering journey from school
continued. Needless to say, his mother was constantly worried.
One day his parents warned him that there would be strong consequences, different consequences, if he didn’t come immediately back from school.
The boy came late again. His mother met him at the door but said nothing. At dinner that night, the boy walked into the kitchen and looked at the wonderful food his mother prepared. Shortly thereafter, greenbeans, roasted meat, rice, garbanzos and salad were all in dishes on the family tray in the center of the floor.
When Emre was about to sit down, his mother pointed to another plate sitting in the corner. It had half a slice of bread and a glass of water.
“This is the place for the disobedient,” his mother said softly.
She showed Emre where he could sit, pointing to the shameful plate. The boy looked at the family gathered around the tray and all the food, then he looked away from his father and mother ashamed. His father remained silent. He simply looked at the boy, his face showing signs of broken trust.
The boy was crushed. He knew what he had done was wrong. He looked at the half slice of bread. On an ordinary day, he would have been thankful for a glass of water. But now, under these circumstances, it was like poison. Tears began to ow down his seven year old face. His disrespect for his parents' commands had nally caught up with him.
The father waited for the full impact to sink in. Then he quietly stood up, walked to the corner, took Emre by the hand, sat him down in the Baba spot at the family table, and placed a spoon in his hand. Then Emre’s father went and sat down in the corner in front of the “plate of the disobedient.” While looking at the half slice of bread, he said loudly,
“Son, your disobedience hurts the whole family.”
During the meal, Emre watched his father eat the bread from ‘the plate of the disobedient."
Many years later, as a grown man, Emre re ected on the moment:
“That night the food didn’t taste good to me as I watched my dear father eat only that half slice of bread. There was plenty of food. But he chose to eat what was rightfully mine. He suffered the punishment that I deserved. Baba was a big man, hungry and tired from a hard day's work at the quarry. And my actions made his life harder. From then on,” Emre said, “I obeyed my mother, because I didn’t want to hurt my dad again.”
The mother had given the son “justice”. While the father had worked within the boundaries of the mother's justice to supply the boy with “grace.” From this story we see that grace came to Emre at the expense of his father's hunger. In today’s lesson we will look at some prophecies of Isaiah which reveal an extraordinary mystery to us.
This mystery helps us see that the grace which we receive from God also comes at a great expense, specifically to God Himself.
Let's first start by reviewing how Isaiah was called to be a prophet of God, and the credibility of his prophethood. We can read about his call in Isaiah chapter 6 verses 1-7:
1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe lled the temple. 2 Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he ew. 3 And one called to another and said: "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" 4 And the foundations of the thresholds shook at the voice of him who called, and the house was lled with smoke. 5 And I said: "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!" 6 Then one of the seraphim ew to me, having in his hand a burning coal that he had taken with tongs from the altar. 7 And he touched my mouth and said: "Behold, this has touched your lips; your guilt is taken away, and your sin atoned for."
It is interesting to note that God calling prophets in and of itself is an example of how the timeless One actually reaches into time and alters/interferes with what seems to be fate. He actually pursues us and calls us to obedience through his prophets. In Isaiah's case, God goes to Isaiah and calls him to be a phophet around 700 BC. But before he could serve as a prophet, Isaiah had to recognize his sinfullness and repent. After his repentance and cleansing, God proceeded to reveal some amazing things to Isaiah. Let's review two of them.
The first example is from II Kings chapter 19. At the time Jerusalem was surrounded by nearly 200,000 Assyrian soldiers. The situation seemed hopeless. But Isaiah had prayed and God told him that he would perform a miraculous deliverance for his people. Sure enough, the next morning when the watchman looked out from the walls of Jerusalem they found that “the angel of the Lord” had come and slain 185,000 of the pagan Assyrian army!
Isaiah’s prophecy of the future came true because the spirit of God was instructing him. Let's read the second example of his prophe- cies, this time concering the great Persian king Cyrus in Isaiah chapter 45 verse 1:
1 “Thus says the LORD to his anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him and to loose the belts of kings, to open doors before him that gates may not be closed:
Iranians still hail Cyrus as their greatest leader. And today, you can go to Sardis, climb a mountain above the old temple ruins, and stand on the very site where Cyrus conquered the Lydian Empire. But in Isaiah’s day, Cyrus hadn’t even been born! In fact it wasn’t until 160 years after Isaiah died that Cyrus became famous for conquering Babylon. Moreover, Isaiah foretold exactly how Cyrus would do it. Imagine how remarkable it would be if a document had been written in 1760 stating that a man named Mustafa Kemal would come liberate Turkey from foreign oppressors!
Yes, Isaiah’s words are remarkable and he told many things about the future. And as remarkable as our first two examples were, they pale in comparison to the mystery of all mysteries that Isaiah sheds light on. Let's look at that mystery's foundational text in Isaiah chapter 1 verse 18:
18 " Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.”
It is this theme of God interacting with man for his redemption that sets the foundation for one of the most amazing prophecies of the Bible. It is the prophecy that would unlock the oldest mystery recorded, the meaning of God's original promise to Adam and Eve after they sinned. Let's review what God said in Genesis chapter 3 verse 15. Remember He was talking to the snake who we later learned was Satan.
15 “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.”
Basic biology tells us that men have the seed. So what does this strange statement, ‘the seed of the woman’, mean? Let's see how Isaiah reveals the secret to this mystery. We can continue reading in chapter 7 verses 11-14:
11 "Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven. 12 "But Ahaz said, "I will not ask, and I will not put the LORD to the test." 13 And he said, "Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.
The first revelation of this mystery is that a virgin shall conceive and bear a son! Moreover this will not be an ordinary boy. His name would be Immanuel which means “God with us.” In other words, this boy would be born unlike any child who had ever been born, that is without an earthly father or his seed. The second revelation is that this boy would be a king. Let's read about it in chapter 9 verses 6 and 7:
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder . . . . 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the LORD of hosts will perform this.
It seems that there isn't anything ordinary about this child. His mother will be a virgin, he will be descended from King David, and
he will establish David's throne forever. Moreover, he will do it with justice and judgment, both of which require great wisdom.
But as Isaiah continues to describe this child as a man, with perhaps his most graphic and important words, we quickly see that his life will not be as one might expect. In chapter 52 and 53 Isaiah begins to paint a picture of him as a sufferer. In fact, we learn from Isaiah that suffering plays a large part of this heaven sent king's role and mission on earth. Read and imagine what Isaiah is saying in chapter 52 verses 13-15:
13 Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. 14 As many were astonished at you-- his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind-- so shall he sprinkle many nations; 15 kings shall shut their mouths because of him; for that which has not been told them they see, and that which they have not heard they understand.
Isn't it strange that this future servant of God would be exalted as a just king and yet something terrible would happen to him. Did you notice the holy prophet said, “many would be astonished by him” and “His appearance would be marred”? What does that sound like to you? How could God allow that to happen him?
If you continue reading in Chapter 53, you will see that it is entirely about this “suffering servant.” Let's read verses 2-12:
2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. 4 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and af icted. 5 But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned--every one--to his own way; and the LORD has laid on him the iniquity of us all. 7 He was oppressed, and he was af- icted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. 8 By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgres- sion of my people? 9 And they made his grave with the wicked and with a rich man in his death, although he had done no vio- lence, and there was no deceit in his mouth. 10 Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. 11 Out of the anguish of his soul he shall see and be satis ed; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. 12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.
Why does the Bible say that he would be “wounded for our transgressions?” Is this connected perhaps with the ancient prophecy at Eden that the serpent would "bruise his heel?" What did it mean when it said,
“By his stripes (injuries) we would be healed?”
What was to happen to this man chosen by God to set up King David's throne forever? Would Isaiah’s prophecies hold true that the miracle baby born of a virgin would actually end up “like a lamb, silent, being led to the slaughter?”
Let us consider more carefully several of these verses. We can start 107 with verses 5 and 6:
5 But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned--every one--to his own way; and the LORD has laid on him the iniquity of us all.
Notice that it is the LORD who was to lay upon him the inquity of the people. In fact to be more precise it says the “iniquity of us all.” In other words this person was going to suffer a penalty that we deserved. Much like Emre’s father in the introductory story who bore his child’s punishment, this king would suffer for us.
We know that God is intent on blessing the whole world through Abraham and yet it appears that this man's suffering has some kind of connection to that original blessing. In some strange way, his suf- fering will bring us relief. Releif from what? The words transgres- sion and iniquity give us a hint: our sin!
In fact the rst part of Isaiah chapter 53 verse 10 says:
10 Yet it pleased Jehovah to crush Him; to grieve Him; that He should give His soul as a sin-offering.
And even more clearly in verse 11 we learn that his suffering and death would bring justice to all people.
Yes, the mercy of God isn't cheap. It comes with a price. The price is the blood of one man who would suffer much at the hands of wicked men; a sacrifice of obedience and love.
Perhaps Yunus Emre captured the meaning of this type of love in a poem he wrote:
I'm Yunus, mystic of sorrow.
Suffering wounds from top to toe,
In the Friend's hands I writhe in woe,
Come see what love has done to me.
In chapter 61 verses 1-3, Isaiah wrote a nal description of this suffering king's mission:
1 The Spirit of the Lord is upon Me; because the LORD has anointed Me to preach the Gospel to the poor; He has sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; 2 to proclaim the acceptable year of Jehovah and the day of vengeance of our God; to comfort all who mourn; 3 to appoint to those who mourn in Zion, to give to them beauty for ashes, the oil of joy for mourning, the mantle of praise for the spirit of heaviness; so that they might be called trees of righteousness, the planting of Jeho- vah, that He might be glorified.
The one to come was annointed to bring joy and relieve the mourn- ing and heaviness of the people. He was to preach the gospel to the poor, proclaim the year of God's acceptance, and make us trees of righteousness. It is precisely this type of event that Isaiah pleaded for in chapter 64 verses 1-5:
1 Oh that You would rend the heavens and come down! That the mountains would quake at Your presence, as the brushwood re burns, as the re causes water to boil; to make Your name known to Your adversaries, that the nations may tremble at Your presence! 2 When You did awesome things which we did not look for, You came down, the mountains shook at Your presence. 3 For since ancient times they have not heard, nor been obedient. 4 Eye has not seen any god besides You, who works for him who waits for Him. 5 You meet him who rejoices and works righteousness, those who remember You in Your ways (Behold, You were angry, for we sinned continually), and we shall be saved.
The Prophet Isaiah saw that rescue originating from heaven was the only way out of our miserable condition because humans have no goodness of their own. Some people reject this Biblical truth, but listen to this strong, even shocking, comparison in verse 6:
6 But we are all like an unclean thing, and all our righteousness deeds are like a menstruation cloth. And we all fade as a leaf; and our iniquities, like the wind, have taken us away.
The prophet said all of our good works are like a filthy rag! Humans are not gods. We cannot create or generate goodness that will secure us a place in heaven. No matter how hard we try, it can't happen. It is a fate we owe to our rst ancestors. Our sins are like the crimson stains of blood at a crime scene. So how can we ever make it into paradise?
The answer to that question is the exact point of Isaiah’s prophecies. Isaiah says that God could not nd a person on earth who could solve this problem, so He Himself had to solve humanity's sin problem. Listen to this in Isaiah 63 verse 5:
5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
Did you notice the words, “mine own arm brought salvation to me?” Unfortunately, the Turkish translation doesn't give this verse justice in it's original language. A better translation would have been “my own arm has brought salvation." Literally, "God's own arm brought salvation to me." Perhaps that is why the suffering king's name is Immanuel.
During the Korean war, the M.A.S.H. units saved many thousands of soldier’s lives. If you remember, the Korean War was when the South Koreans, Turks and about 20 other nations fought side by side for the cause of political freedom. Our Turkish war veterans were witnesses to the heroic actions of the M.A.S.H. unit doctors in the Korean forests. The nurses and doctors were an amazing bunch of dedicated life savers.
The efforts of the medics to save lives provides a fitting illustration to close this lesson. Often a truck or helicopter would drop ten or more critically wounded patients at a M.A.S.H. surgical ward. An urgent siren would sound and the doctors and nurses would rush to the surgery tents, and prepare for the worst. Soldiers had faces torn off, shoulders blown off, or legs loaded with shrapnel. Patients would arrive a crimson mess.
Imagine the following scene. In one corner of the room, a doctor is working frantically to clamp off veins. The young man’s whole belly is wide open and the doctor is attempting to work as fast as he can to remove shrapnel from the soldiers stomach. The patient is losing blood fast. The doctor is afraid for the patient’s life and with hands dripping in blood he makes an urgent call,
“Nurse we need another unit of blood!”
The nurse's reply came back negative, but respectful, “Doctor we have had so many units given out today, there is no more to give.”
The doctor stops, hangs his head as if in a moment of defeat, and thinks. Then without another moment’s hesitation the doctor said,
“Get a bottle and table ready for me.”
With dedication and pity for his patient, the doctor pierced his own arm and give his own blood for that soldier.
Like those wounded soldiers, Isaiah paints a clear picture that the people of this world are in trouble. We are in the middle of a battle between good and evil and we are fatally bleeding. The prophet says we can't mend our own wounds. He says all our righteousness is like filthy rags. However, the prophet Isaiah says that God, like the doctor, would come to our rescue. A baby would be born of a virgin, grow into a man, suffer innocently, and give himself as a sacri ce for our iniquity. It is a sacrifice that humans can't provide, but one that God himself would send from heaven. He calls that ONE his "annointed." Yes, in 680 BC God revealed to his prophet the strategy to conquer evil in the life of the Messiah!
Discussion Questions
1. From the introductory story, why do you think Emre never forgot what his father did?
2. What do you think God means in Isaiah 1:18, “Come now and let us reason together, says Jehovah: Though your sins are as scarlet,
they shall be as white as snow; though they are red like crimson, they shall be as wool?”
3. According to Isaiah 53, God’s Messiah would have to suffer. According to the text what reason or purpose is given for his suffering?
(See Isaiah 53:5-11.)
4. Have you ever had a problem so big you knew you couldn’t solve it on your own, you needed God’s help? Do you believe God can
personally intercede to provide a solution?