reformed Christian ministries: December 2010

So on to the key of this whole book in my view the chatpers of 52-53. These books come as a calling of the one who is to put himself up on a tree for the ones that, have been elected before the start of time.

So what is it that we need to get out of the next 2 chapters we will be going in to grate deep on, one that will bring us to the whole, view of the cross as we know it. So for some of this I will be going to Gill and Henry and I will in fact bring in a man by the name of John Calvin.

“Isa 52:1 Awake, awake, put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city; for there shall no more come into you the uncircumcised and the unclean.” so what is it that is being said here by God throw the words of isaiah? Well what is the context of this chapter? What is the start of the book going to lead us all to? Well the start here is saying just, God is telling his elect his people to awake, but awake from what? What is it that they have to awake form? Well God is telling them this awake from your sins that you are in, come back to me for you have left me and are not with me, you in fact hate me, repent and come back to me, I am the one who took you out of the hands of the pharo, not the gods, you now want to have for yourselves. So who is there strength in then? Well it is in the gods they themselves have made in there own mind. A god that is the one that was from the one that they had left one that could not save them from there sins. This chatper and the next will show, them and us, what will happen if we come back to God, and what the God of the bible is able to do. What the God of the word, is and who he is a part of the saving grace that he has from his elect. What is it that the last part of this verse is saying, well it is a declare form God saying trust me in and the unclean will not come in to you, the evil will not be with you, if you come to me you will be clean in my eyes, and that you are no more a evil doer. So we see from the start of all this, we have a call to repent in the start of a chatper that is pointing all of us to the cross of christ. Lets now jump to verse 7

“Isa 52:7 How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, "Your God reigns." So in this what is it that I want to show, well here is one thing that I think we need to have to see, this verse is showing us not just christ but also going back to, the exile of the elect, so were does this point to christ, well the one place we see that christ, give us all this is on the sermon of the mount. In this he talks about the things of verse 7. so as we move on in to other verses well will see the picture of christ coming out more and more. “Isa 52:15 so shall he sprinkle many nations; 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.” So what is this that we see here well I would like to go to Gill on this one.

“Isa 52:15 So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is,

"he will scatter many people;''

and Aben Ezra interprets it of pouring out their blood and taking vengeance on them.

The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves.

For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom_15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure.” (jgc). I think that what Gill has said here has put this in the light of what is to be said here.

We now move on to chatper 53, in this we have a lot, I will want to spend more time in this one to get the whole view of the christ being told about to the elect in this part of the book, this is the key chatper to all who have come to know christ in the old testament. I want to start out by looking at some later verse and then coming back to the first two verses in the chatper of 53. I want to start by going to 53:3. “Isa 53:3 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.” (esv) now who is the first part talking about? It is talking about the son of God, and were do we see this at “ He was despised and rejected by men; a man of sorrows, and acquainted with grief” so we see that the son will have acuainted with grief, what is this grief? Is this grief that comes to him from the father or the grief of sins that he is to bear? It is for the sins and we get this better in the next 2 verses. “Isa 53:4-5 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 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. .” well who are his people? We need to go back to isaiah 9:1 to find out who. “Isa 9:1 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.” so we see that this is not just, the jews in this passage, and that the christ is not just for the jews, that he came to save the ones that have been given to him (see john 15:16) the jews are not the only ones given to the christ. So lets move on to the next veres in 53. we come to 53:7 “Isa 53:7 He was oppressed, and he was afflicted, 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.” what is it that this is talking about? Well the christ will not be one to clapin about the death that is for coming to him on a tree, he was like a sheep, he did not make a peep about the cross. He did it with out a fight, he did it because of the will of the father. The will of the father, is to send his son to die on a tree for the sheep (see john 3:16).

“Isa 53:8 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 transgression of my people?” what is being said here about the person, that is to come? Well by the oppression and the judgment of men christ was taken away, and he was taken not by men but by the father, he was not oppressed by God, but by man so we see two different things in, this one verse, we have a lot in this, we see that because of man, he was taken away. From his generation and was cut off out of the land, why was we? For the transgressions of men, what was this transgression what was made this all goes back to, the fall (see gen 3), in this we see what the transgression was that had him be cut off, From the land that the generation had in the time.

“Isa 53:9 And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.” when they made his grave in the tum of a rich man, the ones that are not rich, did not have the right to a [tum. In the time of the christ, the rich were the ones that were put in the tums, the poor did not get to be in the [tum.] Now we need to know why, christ was not “rich”. It is based on what the family does, christ's dad was a wood worker. Who did not make much in the way of money. So in this, we see that not only was he killed but he was not to be put in a tomb with the wealthy, and that they did not have any respect for him[btw Joseph of Aramathia was indeed a rich man and Christ's body was laid in his tomb]. Yet he did not show them any hate or wicked acts unto them when they were doing all this.

“Isa 53:10 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.” now what is it that is being said here in this. Who is was it that the lord crushed by his will? There are two main things that are said here, the jews hold that this is isaiah that is being talked about in this, but the only problem with it is that the verses before hand and the verese to come after, the Hermeneutics that they are using are way off, as we having seen in this whole thing it all points to the christ, this is a expile of ieseguess, this si taking the words of the writer out of what is being said and is out of the context, the other view in what most chritans will hold to is that it is christ that is crushed, not isiaha.. the Hermeneutics for the chritian view is one that is right on and that is true, to what the writer wanted the book to be pointing to, the christ on the cross, with just the first part of the first sentence, we have a lot, so who has put who to grief? Well if I were to go throw both the view of the jews and the christians, it would be to long to do so I will pick the one that is sound it the Hermeneutics, christ had the grief of the elect put on him, he became sin, to save us from the wrath, but what does that have to do with the grief? Well the grief, is not grief, that is of man, but it is in fact part of the fullment of the law of the killing of a ram, to give to God. This comes from the fulfillment. So who shall see his offspring, well, what is a offspring? “ A child of particular parentage” (http://www.thefreedictionary.com/offspring ). so if a offspring is a child of particular parentage, then how can isaiah be that offspring? Lets go back to the very firat verse of this book, “Isa 1:1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” so he is the son of amoz, and so, then who is the offspring? Well it says that he made the offspring for gulit, and who is the one that took the gulit, for the elect? Well we see that christ be came sin for are own wrath that was paid for on the cross, so is he the offspring that was made for gulit? It was christ, and the context of the next two verse will show us that.

For the last two verse I would like to go to Gill to finsh off 53. “Isa 53:11 Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.”Isa 53:11 He shall see of the travail of his soul, and shall be satisfied,.... "The travail of his soul" is the toil and labour he endured, in working out the salvation of his people; his obedience and death, his sorrows and sufferings; particularly those birth throes of his soul, under a sense of divine wrath, for the allusion is to women in travail; and all the agonies and pains of death which he went through. Now the fruit of all this he sees with inexpressible pleasure, and which gives him an infinite satisfaction; namely, the complete redemption of all the chosen ones, and the glory of the divine perfections displayed therein, as well as his own glory, which follows upon it; particularly this will be true of him as man and Mediator, when he shall have all his children with him in glory; see Heb_12:2. The words are by some rendered, "seeing himself or his soul freed from trouble, he shall be satisfied" (c); so he saw it, and found it, when he rose from the dead, and was justified in the Spirit; ascended to his God and Father, was set down at his right hand, and was made glad with his countenance, enjoying to the full eternal glory and happiness with him: and by others this, "after the travail (d) of his soul, he shall see a seed, and shall be satisfied"; as a woman, after her travail and sharp pains are over, having brought forth a son, looks upon it with joy and pleasure, and is satisfied, and forgets her former pain and anguish; so Christ, after all his sorrows and sufferings, sees a large number of souls regenerated, sanctified, justified, and brought to heaven, in consequence of them, which is a most pleasing and satisfactory sight unto him,

By his knowledge shall my righteous servant justify many; Christ is the servant of the Lord; See Gill on Isa_53:1, Isa_49:3, Isa_52:13. He is said to be "righteous", because of the holiness of his nature, and the righteousness of his life as a man; and because of his faithful discharge of his work and office as Mediator; and because he is the author and bringer in of an everlasting righteousness, by which he justifies his people; that is, acquits and absolves them, pronounces them righteous, and frees them from condemnation and death; he is the procuring and meritorious cause of their justification; his righteousness is the matter of it; in him, as their Head, are they justified, and by him the sentence is pronounced: for this is to be understood not of making men holy and righteous inherently, that is sanctification; nor of a teaching men doctrinally the way and method of justifying men, which is no other than ministers do; but it is a forensic act, a pronouncing and declaring men righteous, as opposed to condemnation: and they are many who are so justified; the many who were ordained to eternal life; the many whose sins Christ bore, and gave his life a ransom for; the many sons that are brought by him to glory. This shows that they are not a few, which serves to magnify the grace of God, exalt the satisfaction and righteousness of Christ, and encourage distressed sinners to look to him for justification of life; and yet they are not all men, for all men have not faith, nor are they saved; though all Christ's spiritual seed and offspring shall be justified, and shall glory: and this is "by" or "through his knowledge"; the knowledge of him, of Christ, which is no other than faith in him, by which a man sees and knows him, and believes in him, as the Lord his righteousness; and this agrees with the New Testament doctrine of justification by faith; which is no other than the manifestation, knowledge, sense, and perception of it by faith.

For he shall bear their iniquities; this is the reason of Christ's justifying many, the ground and foundation of it; he undertook to satisfy for their sins; these, as before observed, were laid on him; being laid on him, he bore them, the whole of them, and all the punishment due to them; whereby he made satisfaction for them, and bore them away, so as they are to be seen no more; and upon this justification proceeds.

(c) מעמל נפשו יראה ישבע "exemptum a molestia se ipsum (vel animam suam, Jun.); videns, satiabitur", Junius & Tremellius. (d) "Post laborem", Forerius.

“Isa 53:12 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.” “Isa 53:12 Therefore will I divide him a portion with the great,.... The great ones of the earth, the kings and princes of the earth: these are the words of God the Father, promising Christ that he shall have as great a part or portion assigned him as any of the mighty monarchs of the world, nay, one much more large and ample; that he would make him higher than the kings of the earth, and give him a name above every name in this world, or that to come; and all this in consequence of his sufferings, and as a reward of them; see Phi_2:8 and whereas the Lord's people are his portion, and with which Christ is well pleased, and greatly delighted, Deu_32:9, they may be intended here, at least as a part of the portion which Christ has assigned him. For the words may be rendered (e), "therefore will I divide, assign, or give many to him": so the Vulgate Latin version; and which is favoured by the Targum,

"therefore will I divide to him the prey of many people;''

and by the Septuagint version, therefore he shall inherit many, or possess many as his inheritance; so the Arabic version. The elect of God were given to Christ, previous to his sufferings and death, in the everlasting council of peace and covenant of grace, to be redeemed and saved by him; and they are given to him, in consequence of them, to believe in him, to be subject to him, and serve him; and so it denotes a great multitude of persons, both among Jews and Gentiles, that should be converted to Christ, embrace him, profess his Gospel, and submit to his ordinances; and which has been true in fact, and took place quickly after his resurrection and ascension.

And he shall divide the spoil with the strong; or "the strong as a spoil"; that is, he shall spoil principalities and powers, destroy Satan and his angels, and make an entire conquest of all his mighty and powerful enemies. The Septuagint, Vulgate Latin, and Arabic versions, render the words, "he shall divide the spoil of the strong"; of Satan and his principalities; those they make a spoil of he shall take out of their hands, and possess them as his own. The best comment on this version is Luk_11:22. Or rather the words may be rendered, "he shall have or possess for a spoil or prey very many" (f); for the word for "strong" has the signification of a multitude; and so the sense is the same as before, that a great multitude of souls should be taken by Christ, as a prey out of the hands of the mighty, and become his subjects; and so his kingdom would be very large, and he have great honour and glory, which is the thing promised as a reward of his sufferings. Some understand, by the "great" and "strong", the apostles of Christ, to whom he divided the gifts he received when he led captivity captive; to some apostles, some prophets, &c. Eph_4:10, and others the soldiers, among whom his garments were parted; but they are senses foreign from the text.

Because he hath poured out his soul unto death; as water is poured out, Psa_22:14 or rather as the wine was poured out in the libations or drink offerings; for Christ's soul was made an offering for sin, as before; and it may be said with respect to his blood, in which is the life, that was shed or poured out for the remission of sin; of which he was emptied,

and made bare, as the word (g) signifies, when his hands, feet, and side, were pierced. The phrase denotes the voluntariness of Christ's death, that he freely and willingly laid down his life for his people.

And he was numbered with the transgressors; he never was guilty of any one transgression of the law; he indeed appeared in the likeness of sinful flesh, and was calumniated and traduced as a sinner, and a friend of the worst of them; he was ranked among them, and charged as one of them, yet falsely; though, having all the sins of his people upon him, he was treated, even by the justice and law of God, as if he had been the transgressor, and suffered as if he had been one; of which his being crucified between two thieves was a symbolical representation, and whereby this Scripture was fulfilled, Mar_15:28.

and he bore the sin on many; everyone of their sins, even the sins of all those whose iniquity was laid on him, of the many chosen in him, and justified by him; See Gill on Isa_53:11 where this is given as the reason for their justification; and here repeated as if done, to show the certainty of it; to raise the attention of it, as being a matter of great importance; see 1Pe_2:24.

And made intercession for the transgressors; as he did upon the cross, even for those that were the instruments of his death, Luk_23:34 and as he now does, in heaven, for all those sinners for whom he died; not merely in a petitionary way, but by presenting himself, blood, righteousness, and sacrifice; pleading the merits of these, and calling for, in a way of justice and legal demand, all those blessings which were stipulated in an everlasting covenant between him and his Father, to be given to his people, in consequence of his sufferings and death; see Rom_8:33.

(e) לכן אחלק לו ברבים "ideo dispertiam ei plurimos", V. L. "propterea ipsi attribuam (vel addicam) permultos", Bootius, Animadv. I. 4. c. 12. sect. 20. p. 251. "idcirco dispertiam ei sortem, multitudinem Gentium", Vitringa. (f) את עצומים יחלק שלל "et plurimos (seu innumeros) habebit loco praedae, vel plurimi obtingent ipsi pro praeda", Bootius, ibid. (g) הערה למות נפשו "denudavit morti animam suam", Forerius”

With a walk-through of this book, that in the light of fact and good hermeneutics and the right context we have come to see that not only is this a book to christology but also, SOTERIOLOGY, and we see that all this is what bring the [doctrinally sound theologal doctrains][redundant statement} to light and what he hold to, the theology of the jews is one that lacks the salvtion, that is need to be with God.

p.s. if you would like the long paper let me know i will email it to you. ]

God bless

reformed Christian ministries

Monday, December 27, 2010

hey facebook fan page

Monday, December 13, 2010

my credo statement

Thursday, December 9, 2010

my term paper on the book of Isaiah (chapters 52-53) short paper.