This was not simply
the inclusion of Gentiles, but in the biggest sense of the picture, it was the
growth of Israel---the people that were said to be “God-governed.” The
new family members were not to be looked upon as outsiders, but rather as
an extension of Israel, and it is in this way that Isaiah can be heard saying,
“For you will spread out to the right and to the left” (54:3a).
Furthermore, Israel is informed that their “children will conquer nations and
will resettle desolate cities” (54:3b). This conquering of nations would
seem to fit well with Isaiah’s previous insistence that Israel’s servant would
startle nations and shock kings with his exaltation (52:15). Though
Isaiah is understood to have written his prophecy in the wake of conquest,
while also experiencing attempts at conquest and looking forward to expected
conquest, there was always the hope of restoration involved.
Within the hope
engendered by Isaiah’s presentation, Israel fully expected to be set above all
nations through the conquering activity of their God through their messiah, so
hearing that their children would conquer nations and that they would be able
to forget the shameful experiences and abandonment about which Isaiah
prophesied (54:4) was probably not surprising. What would have been surprising
was the apparent inclusion of Gentile peoples, for whom they were being told to
expand the size of their covenant tent.
Post-Christ-event
believers can look back on this text while also looking forward, as people that
have been brought into that expanded tent of covenant blessings, seizing on the
claim that the Creator God’s people will be responsible for and experience the figurative
resettling of desolate cities (experiencing exodus to conclude their exile).
The Gospel (Jesus is Lord) with its message of power, has already conquered
nations by making all kings and authorities subservient to its claims (whether
they know it or will admit to it or not), but with this issue of the desolate
cities, believers are able to obtain a glimpse of their vocation, as the Israel
of God (true humanity, divine image-bearers) in the world.
As the Israel of God,
those that believe in the claims of the Gospel are to be the agents and the
instruments by which the Creator God brings the life and light and immortality
of the mysterious power of the Resurrection into an often desolate world.
This occurs as they become the righteousness of God---embodying His covenant
faithfulness by the working of the Holy Spirit through them in the form of
self-sacrificial love, putting the Creator God’s saving (redeeming, restoring,
recreating) power to work within this creation through the convincingly spoken
and compassionately lived out message of the crucified and resurrected King Who
is Lord of all.
When believers speak
of Jesus (and do more than speak), the suffering servant that is set paradoxically
set on high, they are to spare no effort in setting their God’s power to work;
and like the Israel to whom Isaiah was speaking, they continue to make larger
the tent of their God’s kingdom, stretching out its curtains and pounding its
stakes deep. Though the cry of “foolishness” from those that refuse to
submit to the Gospel’s claims will be long and loud, they are called to speak
of the resurrected Lord without intimidation, without humiliation, and without
shame (54:4). In this, they speak of the
Creator, the commander of armies, their Protector, and the “God of the entire
earth” (54:5).
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