True Israel

Isaiah Series 03: “Do not fear, Israel, My servant” (41:8-16) Part 1

POST OVERVIEW. Another post in “The Isaiah Series,” a series of studies from selected passages of Isaiah 41-66. These posts seek to reveal the beauty and the power of Isaiah’s prophecy and to interpret the meaning of these passages so that the disciple of Jesus is encouraged in their walk.

This post focuses on Isaiah 41:8-9 where we once again examine the identity of “Israel” in Isaiah’s prophecy.

With this passage in Isaiah 41:8-16, we begin the actual devotionals of this series. The pattern for our studies will be to work our way through the passage verse-by-verse (or sometimes section-by-section) and then to conclude the study with a summary and an application.

OUTLINE OF THE PASSAGE

  • What the LORD has already done for “Israel” (41:8-9)
  • What the LORD will do for “Israel” (41:10-14)
  • What “Israel” will do for the LORD (41:15-16)

THE IMMEDIATE CONTEXT. In the verses just before our chosen passage (41:1-7), the context has been one of coming judgment on the coastlands and on the ends of the earth. The peoples are afraid and they tremble as the LORD draws near for judgment, but instead of repentance and cries for mercy, the people encourage one another to be strong and to build idols that will not totter. They openly defy the LORD and His warning.

WHAT THE LORD HAS DONE FOR “ISRAEL”

Isaiah 41:8-9. The LORD suddenly changes His gaze from the defiant nations under judgment to “Israel, My servant (and) Jacob whom I have chosen.” In fact, as we read 41:8-9 carefully, we find seven descriptions of “Israel.”

  • Israel, My servant.
  • Jacob whom I have chosen.
  • Descendant of Abraham My friend.
  • You whom I have taken from the ends of the earth.
  • (You whom I) called from its remotest parts.
  • And said, “You are My servant.”
  • “I have chosen you and not rejected you.”

THE IDENTITY OF ISRAEL. It is clear from the passage thatthese seven descriptions apply to the same group of people. That is, these are seven characteristics of one entity, whether that entity is called “Israel” or “Jacob” or “descendant of Abraham.” But the question the reader must now answer is, “Am I included in this group? Am I part of ‘Israel’?” Therefore, before we continue with our study of this passage, it is necessary that we determine the identity of “Israel.”

Why do we need to answer this question about the identity of “Israel?” We need to know the identity of “Israel” because in this passage, the LORD is addressing His message explicitly and exclusively to this one particular group of people named “Israel.” If I am a member of this “Israel,” then the LORD’s message in Isaiah 41:8-16 is intended for me and I can receive it with joy. If, on the other hand, I am not a legitimate member of this particular group named “Israel,” then the LORD’s message in Isaiah 41:8-16 is not intended for me and I cannot claim any of the blessings or promises in that passage because they are intended for someone else. Just as in our country it is illegal for me to go to my neighbor’s mailbox and take mail that is not addressed to me, so in biblical terms it is illegitimate for me to claim blessings and promises intended for another recipient. So, if I determine that I am not a member of “Israel,” it is illegitimate for me to claim anything from a passage addressed to “Israel.” For me to claim “Israel’s” promises and blessings would be stealing someone else’s mail.

WHICH ISRAEL IS THIS? In our previous post called “Isaiah Series 02,” we had presented the two possible identities of “Israel” in Old Testament prophetic passages. “Israel” could be interpreted literally as meaning the twelve tribes of the Hebrews, the physical descendants of Jacob or it could be interpreted figuratively as meaning true Israel, the elect of God. As we study this passage, we see that here the LORD is addressing true Israel, His people whom He has chosen for salvation. And so, when we read of the LORD speaking to “Israel” in this passage, we know that He is speaking to us who have believed in Jesus. In Isaiah 41:8-16, we believers are “Israel.”

Isaiah 41:8-9 (cont’d). We are “Israel” and therefore we are the Lord’s servant (41:8a, 9d). We are in Christ to be obedient servants of the Lord. Therefore, we serve the Lord by serving our fellow believers. We spend ourselves for others. We serve the Lord with good works (Eph. 2:10; James 2:14-26).

We are “Jacob whom I have chosen” (41:8b). Here the Bible obviously and unambiguously teaches the doctrinal truth that the LORD chose us for salvation completely independent of our help or merit or contribution. That is simply what it means to be chosen by the LORD. In case someone remains confused by the LORD’s message, He says again, “I have chosen you” (41:9d). It is a doctrinal fact from Genesis to Revelation that the Lord is the One who chooses His people and we who are in Christ are the chosen. The Lord is active and we are passive. Rejoice that He has chosen you! (Jn. 15:16; Rom. 9:14-23; Eph. 1:4; 1 Pet. 2:9)

Next the LORD says that “Israel” is a “descendant of Abraham.” But how can a Gentile believer be a descendant of Abraham? Turn to Galatians 3:7 and 3:26-29 and you have your answer. (See also Romans 4:16.) All those who believe, whether Jew or Gentile, are sons of Abraham through faith in Jesus.

We read further that the LORD has taken “Israel” (or “Jacob”) “from the ends of the earth and called [him] from its remotest parts” (41:9a, b). In the gospel, the mystery has now been revealed that true “Israel” includes believing Gentiles, who “are fellow heirs and fellow members of the body and fellow partakers of the promise in Christ Jesus through the gospel” (Eph. 3:6). Gentiles from every tribe and tongue and people and nation are being gathered in from the ends of the earth, from its remotest parts to worship the Lord and to obey Him and to serve Him in His church.

SUMMARY. Our study so far has shown us that anyone who has believed in Jesus can legitimately claim the name of “Israel” and is thus a rightful recipient of the blessings and promises which the LORD pours out in the remainder of this passage (41:10-16). The LORD’s strength and help and presence and redemption are for true “Israel” who are God’s people through faith in Jesus.

NEXT ARTICLE. Now that we know that we are the “Israel” of Isaiah 41:10-16, we will see the promises and the blessings that the LORD provides for us in the rest of the passage.

Soli Deo gloria            rmb                 1/8/2024                     #688

Isaiah Series 02: Who is “Israel”?

POST OVERVIEW. A post in “The Isaiah Series,” a series of devotional studies based on selected passages from Isaiah 41-66. Each devotional study will seek to reveal the beauty and the power of Isaiah’s prophecy and will interpret the meaning of the passage so that the disciple of Jesus is encouraged.

This study examines the two possible identities and interpretations of “Israel” in Isaiah 41-66.

NARRATIVE HISTORY AND BIBLICAL PROPHECY

NARRATIVE HISTORY. When reading the Pentateuch and the historical books of Joshua through Nehemiah, we are reading narrative history. These are factual accounts of what took place in the lives of the patriarchs, the kings, the prophets and select other people, and of how God led and interacted with His people, the twelve tribes of the children of Israel in the land of Canaan, the physical descendants of Jacob. Because these are factual, historical narratives, we use a literal interpretive lens. That is, we assume that the events literally happened as described by the biblical authors and we interpret the proper names literally, as representing the actual person or country or place. For example, if you read the word “Babylon” in an account from the book of 2 Kings, you assume that the story is about the people of the Chaldeans who lived in the north beyond the river Euphrates. You would think about a literal kingdom and people group and king and so on. Likewise, if you read the word “Israel” in the book of Numbers, you would understand that the author (Moses) is referring to the literal nation of Israel, the twelve tribes of the Hebrews who came out of Egypt and settled in Canaan. In virtually all occurrences in narrative literature, “Israel” means ethnic Israel, the nation of the Hebrews, the physical descendants of Jacob. There would need to be a strong reason for you to interpret “Israel” otherwise.

BIBLICAL PROPHECY. With the book of Isaiah, however, the Bible enters a new genre called biblical prophecy, and this new genre requires a new interpretive lens. When reading biblical prophecy, we must be alert for figurative and symbolic meanings rather than simply the literal. But the task of interpreting prophecy is more complex still because, even when the student correctly identifies the use of a figure or a symbol, the student must then determine the meaning of that figurative or symbolic word.

This process is the essence of interpreting biblical prophecy. When reading a given passage, the first question is, “Is this passage speaking figuratively or literally?” If figuratively, the second question is, “What do the symbols mean or what do the figures represent?” Once the meaning is determined, the third question is, “Based on the meaning of these symbols, what is the message that we are to take from this passage?” It is necessary to become skilled at this interpretive process if we are to mine the true riches of biblical prophecy.

THE IDENTITY OF “ISRAEL” AND “JACOB” IN ISAIAH 41-66

There are many examples of symbolic and figurative meanings in biblical prophecy, but perhaps the most significant example is the meaning of “Israel.” In our study passage of Isaiah 41-66, we will find that the word “Israel” (and its aliases or synonyms*) occurs many times, but the meaning of “Israel” is not the same in all cases. Correctly determining the intended meaning of “Israel” in Isaiah 41-66 is crucial to understanding the prophet’s message, both in individual sections and overall, because “Israel” has major theological and redemptive-historical significance. If we correctly interpret what the LORD is saying through Isaiah, we will find the beauty and the power of the LORD’s plan and we will see that plan unfolding in both Old and New Testament. If, however, we get the identity of “Israel” wrong, we will be confused about what the Lord is doing and about how and when Isaiah’s prophecies are ever fulfilled.

“ISRAEL” – MEANING 1. LITERAL – NATIONAL, ETHNIC ISRAEL

The first meaning of “Israel” is the literal one. There are times in Isaiah when “Israel” means the same thing that it means in an historical narrative. That is, sometimes “Israel” is to be understood literally, referring to ethnic Israel, the nation of the Hebrews, the twelve tribes that came out of Egypt and settled in the Promised Land, the physical descendants of Jacob.

There are several characteristics about ethnic Israel which will help the student identify this meaning as the correct interpretation of “Israel” for a given passage. The most prominent characteristic is ethnic Israel’s persistent rebellion and disobedience. When the text is addressing Israel in their sin and rebellion and idolatry, we can assume that the prophet is speaking to national Israel. Also, if the text is speaking about an historical event that is occurring or has occurred, ethnic Israel is in view. Finally, this meaning of Israel has a temporary existence, since the idea of ethnic Israel came into being in Genesis 32:28 when “the man” who had wrestled with Jacob renamed him “Israel.” If the prophet is referring to Israel in temporal (not eternal) terms, he is speaking of ethnic, national Israel.

Usually this “Israel” which refers to ethnic Hebrews, to the physical descendants of Jacob, does not have aliases. These are “the sons of Israel,” “the house of Israel” or simply “Israel.”

“ISRAEL” – MEANING 2. FIGURATIVE – TRUE, ELECT ISRAEL

The second possible meaning of “Israel” uses the name as a figurative reference to true Israel, to those who were chosen by God for salvation before the foundation of the world. In this case, “Israel” is referring to the elect, to those who will be called to salvation and who will be justified and glorified (Romans 8:30). For them, the LORD is a Redeemer and a Savior, and so they are redeemed and saved in time. True Israel is eternal, having existed in eternity past when God elected them to salvation (Eph. 1:4) and true Israel is going to exist forever in the new heaven and the new earth as those who will be worshiping before the throne and before the Lamb forever and ever (Rev. 7:9-17).

We will see in our study of Isaiah 41-66 that true, eternal “Israel” has a number of aliases (synonyms), including “Jacob,” “Judah,” “Jerusalem,” Jeshurun,” and so on. We will make note of them as we progress through our studies.

Also, since in Isaiah we have entered the realm of biblical prophecy and are using our new interpretive lens, we now expect to encounter figurative and symbolic meanings in our study. In fact, as we progress through our studies in Isaiah, we will find that the figurative has become our default interpretation and that “Israel” as the elect of the LORD is our expected understanding of the passage.

SUMMARY

This article has presented that the idea that, in the prophecy of Isaiah, it is necessary for the student to correctly determine the identity of “Israel” in a given passage. “Israel” can be interpreted literally as meaning the twelve tribes of the Hebrews, the physical descendants of Jacob or it can be interpreted figuratively as meaning true Israel, the elect of God. Some characteristics of each of these two identities were given to help in determining which one might be correct for a given text.

In the next article, we will begin our studies with Isaiah 41:8-16 and see an application of this “identity of Israel” question.

Soli Deo gloria            rmb                 12/27/2023                 #687

He will redeem Israel from all his iniquities (Psalm 130:8)

POST OVERVIEW. A detailed exegesis of Psalm 130:8 with the objective of discovering the identity of “Israel,” the entity whom the LORD promises to “redeem from all his iniquities.”

Psalm 130 begins with the psalmist in the lowest of the depths, crying to the LORD in his iniquities, but the psalm finishes with the joyous shout of the redeemed. “Israel” hopes in the LORD because of His lovingkindness (Hebrew “hesed”) and His abundant redemption (130:7). The crescendo occurs in the last verse when the LORD’s promise is proclaimed: “He will redeem Israel from all his iniquities” (130:8). The LORD has heard the cry of His servant and has granted him redemption from all his iniquities. By His mercy and His lovingkindness, the LORD has pulled His penitent servant “Israel” from the misery of guilt to the joy of full redemption. This is certainly salvation language, and it is certain that the “Israel” of verse 8 is saved.

INTERPRETIVE CHALLENGE

As we reflect on this last verse of Psalm 130, we are faced with an interesting interpretive challenge. For while the psalmist begins as one person crying to the LORD for forgiveness (“Out of the depths I have cried,” “hear my voice,” “my supplications,” “I wait,” “I hope”), he concludes the psalm as a member of the group “Israel” exhorting all “Israel” to hope in the LORD and communicating to “Israel” the promise that the LORD “will redeem ‘Israel’ from all his iniquities.”

THE INTERPRETIVE CHALLENGE STATED. (Short form) “Who is the ‘Israel’ of verse 8?” (Expanded form) Since it is clear that, in Psalm 130:8, “Israel” is promised redemption from all his iniquities, and by definition, “redemption from all iniquities” means salvation, it is theologically important to clearly identify who this “Israel” is. Who is in this group “Israel” who will be redeemed from all their iniquities?

THREE POSSIBLE IDENTITIES FOR ISRAEL

Beginning our interpretive task, then, I would maintain that, in the Bible, there are three possible identities for “Israel.” First, “Israel” could refer to Jacob, the man who wrestled with God and with man and prevailed (Gen. 32:28). But second, “Israel” could also refer to the nation made up of the twelve tribes of Israel. That is, this could be the ethnic group known as the Hebrews, the physical descendants of the patriarch Jacob. The third option would be that this “Israel” refers to all the elect, to all those chosen by God for salvation before the foundation of the world (Eph. 1:4-5; see also Rom. 8:29-30; 9:8, 23-24).

So first, does this “Israel,” refer to the patriarch Jacob, who was named Israel? No, it does not. The exhortation in verse 7 to “hope in the LORD” makes no sense if it is made to a man who had been dead hundreds of years when this psalm was penned.

Next, could this refer to national Israel, to the ethnic group known as the Hebrews? No, it could not. While it is true that some of the Hebrews in the Bible were redeemed from their iniquities, the biblical record in both Old and New Testaments is very clear that the majority of people in national Israel perished. Just one example among many is in Numbers 14 when, except for Caleb and Joshua, the entire multitude of the sons of Israel coming out of Egypt rebelled against the LORD and therefore died in the wilderness (see also Psalm 95). But in addition to those Hebrews who perished as recorded in the pages of Scripture, virtually all Jewish people (ethnic, national Israel; Jews) who have lived in the last two millennia have not been redeemed but have died in unbelief. In no way, then, can the “Israel” of Psalm 130:8 refer to national, ethnic Israel.

“ISRAEL” IN PSALM 130:8 REFERS TO THE ELECT

Is it possible, then, that the “Israel” in Psalm 130:8 is referring to the elect? Yes, I think it is. In fact, I think “Israel” must refer to God’s elect, to those whom God has chosen for redemption (salvation) in eternity past. “Israel” must refer to God’s elect because only these people fit the words of the verse.

Consider first that Israel, as an entire group, is exhorted to “hope in the LORD” (130:7a). This hope is not the world’s baseless “hope” that somehow, despite all appearances to the contrary, everything will work itself out for my personal happiness. Rather, biblical hope is the conviction that the LORD who loves me will certainly fulfill all His promises to me, and so I can trust in Him as I wait for Him to work out His will. But remember that “God causes all things to work together for good (only) for those who love God, who are called according to His purpose” (Rom. 8:28). Those whom God calls are certainly His elect (Rom. 8:30).

Notice also that the basis of Israel’s hope (130:7a) is the LORD’s lovingkindness (130:7b). Now, the LORD’s lovingkindness is His covenant love given to His chosen people, and this in the sense that these chosen people are forever His. Those who have by faith received the LORD’s lovingkindness have a reason to hope, because all His promises are given for them and they are all “yes” (2 Cor. 1:20). But all these terms, of “covenant love” and “promises” and “hope,” are poured out in the hearts of His elect through the Holy Spirit (Rom. 5:5).

It is also clear that “will redeem” is equivalent to “will save.” The LORD will save (all) Israel from all his iniquities (modified 130:8). It follows that, if Israel is saved from all his iniquities, then Israel is also forgiven of all his iniquities. But consider this, that in the Bible, there is only one group of people in which every member of the group is forgiven of all their iniquities, and that group is the elect. Those whom God has chosen will come to faith in Christ and will be forgiven of all their iniquities.

CONCLUSION. Based on these considerations, our conclusion is that “Israel” in Psalm 130:8 is referring to the elect, to those chosen by God for salvation before the foundation of the world (Ephesian 1:4). In this instance, “Israel” is the name for God’s elect.

PROFOUND IMPLICATIONS OF THIS INTERPRETATION

A moment’s reflection will make clear that there are far-reaching implications and applications from this discovery. That, in at least some instances in the Scriptures, the word “Israel” can refer to the elect of God, to those chosen by God for salvation in eternity past, gives a new dimension especially to prophetic passages in the Old Testament. We will explore some of these ideas and implications in a follow-up post in the near future.

Soli Deo gloria            rmb                 12/15/2022                 #600

The one who wrestles with God (Genesis 32:22-31)

Most of the people of national Israel were not truly Israel.

In Genesis 32, Jacob wrestles with God and prevails, and thus God changes his name to Israel. The nation that then blossomed from the sons of Jacob became known as “Israel,” and that is the name given to the national ethnic group of the Hebrews to this day. They were and are called the nation of Israel.

But most of the people of national, ethnic Israel were not truly Israel.

Why do I say that?

For the purposes of this article, I am not going to review the clear teaching of the apostle Paul in Romans 9-11, where he says, “They are not all Israel who are descended from Israel (Romans 9:6).” Reviewing Paul’s teaching in Romans 9-11 would conclusively answer the question, but we don’t have time for that now. Nor am I going to cover the myriad examples in the Old Testament where the passage or text uses the word “Israel,” but the context or the teaching of the passage cannot possibly support a reference to national, ethnic Israel. That study would also be conclusive, but again, we don’t have time for that study now.

So why do I say that most of the people of national, ethnic Israel are not truly Israel? Simply put, it is because they do not deserve the name.

In Genesis 32:24, we find a man sitting alone by the ford of the Jabbok. The man has come from a far country with wives and children and flocks and herds and possessions, but he has sent them all away from him and new the man is left utterly alone in the gathering gloom of the night. “And a man wrestled with Jacob until the breaking of the day (Genesis 32:24).” When the man saw that he did not prevail against Jacob, he said to him, “What is your name?” “Jacob.” Then he said, “Your name shall no longer be called Jacob, but Israel (“he strives with God”), for you have striven with God and with men and have prevailed (32:27-28).” The man whose name means “he cheats” had received a new name because he had wrestled with God and had prevailed. Jacob would not let the Man go unless He blessed him. Jacob was finally free of his cursed name. Although he now walked with a limp, Jacob could say that he had seen God face to face, and yet his life had been delivered (32:30-31).

My point is that Jacob was called “Israel” because he had striven with God. Israel means “he strives with God,” so the one who carries the name must also deserve the name. National, ethnic Israel had few who had figuratively wrestled with God all night.

True Israel is made up of those who, like Jacob, have had some point in their life when they have figuratively been left alone at the ford of the Jabbok. Everything else has been sent across the stream and the person is left alone to wrestle with God all night. Then, when the day has finally dawned, the person emerges, blessed by God with a new name, and limping on their thigh. This is what it means to carry the name “Israel.” In the Bible, the elect are often called Israel because they are those who have wrestled with God and prevailed. SDG                 rmb                 12/02/2020