Meditation on Isaiah 40:1-11 by Alec Motyer

Isaiah by the Day: A New Devotional Translation by Alec MotyerI have been making my way through Alec Motyer’s book Isaiah by the Day: A New Devotional Translation. This hardcover, wide margin book presents Motyer’s fresh translation of Isaiah and includes textual notes as well as introductory material and a devotional thought for each of the 71 readings in the book. It is very well done. Written with the heart of a pastor and the care of a scholar, this volume brings the book of Isaiah alive, and the devotions help the reader apply the text personally.

I want to share an excerpt from this book, from the passage covering Isaiah 40:1-11 (day #43 in the book). I trust you will be blessed by reading this passage as I was. You may also want to go out and pick up a copy of this book for your own devotional reading in the future.


Day 43 ~ Isaiah 40:1-11

The consolation of the world (40:1-42:17)

Astonishingly, no sooner has Isaiah pronounced judgement on Hezekiah’s sin than he is directed to organise messengers of comfort. But (maybe because exile to Babylon prompts thoughts of the wider world) the comfort-message covers all the earth, Israel and the Gentiles.

Consolation for the Lord’s people: Voices of consolation

40:1. Console, console my people,1
      your God keeps saying.
2.    Speak lovingly to Jerusalem,2
      and call out to her,
      that her time of duress has been fulfilled,
      that the punishment of her iniquity has been accepted,
      that she has received from Yahweh’s hand
      the exact payment for3 all her sins.

The first voice: Yahweh coming; worldwide revelation
3.    A voice!4 Someone is calling out:
      In the desert,
      clear a road for Yahweh,
      make straight through the open plain
      a highway for our God.
4.    Every valley must be raised,
      and every mountain and hill lowered,
      and the rough ground must become flat,
      and the mountain chain a pass.
5.    And the glory of Yahweh will be revealed,
      and all flesh will see it together:
      for it is Yahweh’s mouth that has spoken.

The second voice: Human transicence and the permanent Word
6.    A Voice! Someone is saying, Call out,
      and someone is saying, What am I to call out?
      All flesh is grass,
      and all its reliability like a flower of the field.
7.    Grass withers, flower wilts,
      for Yahweh’s Spirit has breathed on it.
      Ah, surely, the people are grass!
8.    Grass withers, flower wilts,
      and the word of our God rises up5 for ever.

The third voice: Good news for Zion
9.    To a lofty moutain, up with you,
      Zion, bearer of good news!
      With strength raise your voice,
      Jerusalem, bearer of good news.
      Raise your voice: do not fear.
      Say to the cities of Judah:
      Behold! Your God!
10.   Behold —
      as a strong one,
      the Sovereign Yahweh will come,
      his arm6 ruling for him.
      Behold!
      the wage he has earned7 is with him,
      and his work is in front of him.
11.   Like a sheperd who shepherds his flock,
      in his arm he gathers the lambs,
      and in his bosom carries them;
      those with young he guides along.

1Plural imperatives. Against the background of the dire prediction of exile and loss, the Lord has such a full message of consolation that not just Isaiah but unnamed others are summoned to bring the consoling word. Far from judgment having the last word (39:6-7) consolation has the first word!

2 Lit., ‘Speak to the heart of’ — as of an ardent lover wooing his beloved, Gen. 34:3.

3 Lit., ‘the double’, referring to one thing exactly matching another. The preposition ‘for’ (The Hebrew prefixed preposition be) expresses ‘price/value/payment’.

4 See 13:4.
 
 
 
 
 
 
 
 
 
 
 
 
5 The literal meaning of qum. Used to express not just the continuance of the Word while all else wilts but its certainty of fulfilment and its capacity for active intervention — ‘so stand up and be counted’.

6 ‘Arm’ symbolises personal strength. cf., 33:2; 52:10. In 51:9-10 (cf. 53:1) the Lord’s arm is personified, and one is therefore tempted to use the upper case here, ‘Arm’.

7 Lit., ‘his wage’, but a pronoun with ‘wage’ always points to the wage-earner. In ways Isaiah has yet to explain the Lord has worked and earned a wage. The ‘work’ he has accomplished lies in front of him, i.e., the people who are his flock.

Thought for the day: Isaiah 40:1-11

The most wonderful thing about these verses is not the beauty of their expression (though that in itself would have been enough), nor the attractiveness of what they reveal (though, again, that would suffice), but the place where they come. Doom has been pronounced on Hezekiah (39:6-7), and with it the death knell seems to have been sounded for all Isaiah’s glittering predictions of a coming king. At this darkest of moments, the call goes out to speak the word of comfort (v. 1), to proclaim hardship finished and sins forgiven (v. 2), to announce that Yahweh himself is on his way with worldwide significance (vv. 3-5), that his word and promises can never fail (vv. 6-8), and that Zion’s people are the flock he has worked for and now holds in his tender care (vv. 9-11). This is the Lord undefeated even by our most grievous sin; the Lord who never calls back the word he has spoken, and who cannot be deflected from its fulfilment! It will all become even more wonderful as Isaiah develops his message in these chapters. We will learn what the Lord’s ‘arm ruling’ means, that it is in truth his ‘arm’ — the Lord Jesus anticipated in his executive might; we will discover what ‘work’ he has done to earn the ‘wages’ he desired — his people, his flock. So much wonder lies ahead, but let us never lose sight of this initial wonder or fail to stand in awe of it. It is what he is towards us as sinners and failures: it is the way his intentions triumph over our frailties. The Sovereign God is never more sovereign than in the work of mercy and salvation, and it is those who know they have most signally erred and strayed from his ways, who, within the blessed arena of salvation, feel most gently the warmth of his shepherding arms around them, and know themselves for sure to be the lambs of his flock.

~ Taken from Isaiah by the Day: A New Devotional Translation, by Alec Motyer, (Christian Focus: 2011), pg. 188-190.


Pick up a copy of this book at any of the following online retailers: Amazon, Westminster Bookstore, ChristianBook.com, or direct from Christian Focus.

Disclaimer: This book was provided by Christian Focus. The reviewer was under no obligation to offer a positive review.

Concluding Thoughts on The Strange Fire Conference

I don’t really want to say much more on the Strange Fire Conference. I have already said my piece. But I’m compelled to just add a bit more to my original post.

1) The Strange Fire Conference did include some nuance.

I’m happy to concede that there was some nuance and admission that not all charismatics are of the devil. This insider’s summary of the conference puts the best spin possible on it, and I am happy that there is some nuance evident.

2) But Strange Fire also overstated the problem.

The build up to the conference bills it as dealing with the charismatic movement as a whole, and numerous quotes from the conference itself seem to make that same case. It was claimed that 90% of the charismatic movement held to a health/wealth prosperity gospel. And in MacArthur’s last session he said the charismatic movement is made up mostly of unbelievers. Earlier he claimed the movement had contributed nothing good in terms of worship or theology – nothing that came from the movement itself.

This can be nothing but broad brushing. And while many have decried cessationists in similarly broad strokes on the rebound, it is clear that a mischaracterization of the movement was perpetuated through the conference. Proof enough of that is the fact that I have yet to see a charismatic who did not perceive the conference as a slap in the face and who did not see this conference as attacking the movement as a whole.

3) Generalizations are tricky things.

I understand how difficult it is to criticize a movement, as I often have had to backtrack and clarify my own critiques of fundamentalism. The shoe doesn’t fit everybody, and the movement is bigger than you think – once you learn more of it. The same goes for critiquing charismaticism. The charismatic movement is bigger than Benny Hinn. There are rank and file charismatic believers who eschew the prosperity gospel, who avoid the anti-trinitarianism of some sectors of the movement, and who are faithful to the gospel. I contend that this group of churches and believers are largely not Reformed – so they are not just a small wing represented by the C.J. Mahaneys, Wayne Grudems, and Sam Storms of the world. They are a big group who make up the majority of charismaticism, at least in America. Now it can sure seem that most charismatics are heretical. Equally so, it can seem that most cessationists are jerks. But neither of these perceptions are the truth.

4) Controversy is not necessarily bad.

It is right to stand up for truth. Controversy cannot be entirely wrong. But a consistent controversialist should be ignored, and rightly so. Can it be that MacArthur has more fundamentalist in him than we thought? Is controversy being peddled for its own sake? I don’t really think so. I give him the benefit of the doubt. The problems the conference addressed are real and clear. And he has consistently spoken out against them over the years. Just because he is bringing the ugly wing of charismaticism to light, shouldn’t make him the enemy.

5) Are “Bashing” conferences helpful?

Do we need more “bashing” conferences? Baptist blogger Dave Miller explores that question in a helpful post. (As an aside, his reaction to the conference was perhaps the most helpful I’ve read.) How helpful is a conference really going to be when it claims most of what it addresses are the antics of unbelievers? Would it have been better to include Reformed Charismatics, who could add weight to the critique of pentecostalism run wild? Would John Piper or Sam Storms add more to the expose of the Word of Faith problem? Solidarity across party lines for the sake of truth would sure seem more convincing and may lead to less wagon-circling and more soul-searching.

6) What’s a charismatic to do?

With this conference, was there any pathway given for the one who has seen miraculous gifts manifest in their church experience? Are they supposed to assume such an experience was necessarily strange fire and doubt their salvation? Should they have a crisis of faith? God can be God — that seems to have been stressed in the conference: but what do we call it when God acts in such a bold way? It seems an emphasis on discernment and a more measured approach could prove more helpful than a wholesale dismissal of anything remotely charismatic in flavor.

7) I long for unity and dream for a convergence.

This whole debacle leads me longing for more tangible unity in the body of Christ. Yes I realize it is lofty to type such words. I don’t want to claim too much for me and my position. I just think there are many who would agree with me, that unity is something we can desire. Even admitting one side is right and one is wrong, still I wish for more unity – isn’t that biblical?

I will go beyond just wishing for this, and recommend a book – it’s what I do best around here. I would recommend that my cessationist friends (and most of my friends are cessationist) pick up a copy of Sam Storms’ Convergence: Spiritual Journeys of a Charismatic Calvinist. In that book he tries to show how both sides are right and both sides are wrong. The church needs the doctrinal clarity and Scriptural knowledge of the cessationist and the emotional realism and simple love of the charismatic. Each side can learn from the other and a biblical convergence is possible.

May God bring about such a day and encourage each party to appreciate the other in a sincere attempt to understand and appreciate what they bring to the body of Christ as a whole!

Why I’m Concerned over the Strange Fire Conference

From afar, I have loosely followed the Strange Fire conference. This conference was hosted by John MacArthur and dealt with the charismatic movement. MacArthur is increasingly concerned about the impact of charismaticism worldwide.

Tim Challies has posted summaries of each of the main sessions from this conference. And I have scanned through several of them and followed the reaction to this event online.

Why would I be concerned about this conference? I am not charismatic so wouldn’t I be praising the work of MacArthur in exposing the errors of the prosperity gospel and charismatic excesses? I would if that was what this conference was about. But MacArthur and the other speakers go beyond combating charismatic excess to dismissing all charismatics as blaspheming the Holy Spirit.

Adrian Warnock, a reformed charismatic pastor and blogger who I have followed for years, was understandably concerned that MacArthur was saying that even reformed charismatics are not genuine believers. In MacArthur’s final address, he dealt with seven criticisms of the conference and does not back down. He claims most of the charismatic movement is outside the body of Christ. Quoting from Challies’ summary: “this is a movement made up largely of non-Christians that lacks accountability.”

Warnock’s reaction to this is understandable:

So, there you have it, I am a part of a movement which according to MacArthur is worse than liberalism, and… has nothing good to offer the church, oh and “most” of us are not even Christians.

To be very clear, I have no problem with other Christians holding to a different posisition on the gifts of the Holy Spirit than I do. I do also recognise… there are many different possible positions. MacArthur seems to have missed all these nuances and simply wants to reject all charismatic thinking as heretical.

My primary concern is the divisive spirit and tone that permeates this conference. If you read Warnock’s post you can understand my concern. Let me be clear, however. I do not endorse the prosperity gospel, nor the over-the-top actions of self-appointed Pentecostal TV preachers and evangelists. Most of them are frauds and do serious damage to the cause of Christ, in America and especially in third world countries where they prey on the hopes of the poor. But it is one thing to join with careful charismatic brothers and denounce error, and quite another to write off an entire branch of the body of Christ and exclude them from grace because they differ with your interpretation of Scripture.

This charismatic issue, and the question of whether the miraculous gifts continue today, is important. It does have an effect on how one will do church, and I can understand how it makes it hard for cessationists to yoke up with continuationists in ministry. But just like we shouldn’t assume that all non-Baptists are not saved, neither should we assume that everyone taking a different position on this issue is necessarily possessed by a demon.

Since I have waded out into this realm of controversy, let me offer two posts for your perusal that get at the heart of the controversy. Tom Pennington provided a biblical defense of cessationism at the Strange Fire conference – see Challie’s summary of that session. Andrew Wilson provided a biblical response and defense of continuationism (that the gifts continue). For my part, I think the case by Wilson is stronger than that given by Pennington.

I am all for protecting the church from spiritual abuse in the name of “the Spirit told me you should…”. Prophecy and words of knowledge have great potential for harm. But I cannot read 1 Cor. 14 and other places in the NT and not give the charismatics some benefit of the doubt. There is something being talked about and advocated there that differs from the church practice of many cessationists today. Furthermore, I look down the corridors of history and see numerous examples of revivals accompanied by unexplained spiritual experiences. I see missionaries talking of miraculous manifestations of God’s power in dark lands. And I see the history of the saints, with exaggerated tales, but tales, nonetheless of miracles being pivotal in the advance of the Church. And then I read Acts 2’s quotation of Joel 2 as being fulfilled in the church age and I cannot but be open to the Spirit moving in miraculous ways among the church today. For more on this, I would recommend John Piper’s sermon series on this topic.

So I remain open and cautious in my stance toward the miraculous gifts. I lift Scripture up as sufficient. I don’t need experiences to bolster my faith – but experiences have bolstered my faith. We need to be careful to try the spirits and test the prophets, yes. But we cannot and should not quench the Spirit. I can do no better than to conclude with the words of Paul in 1 Thess. 5:19-21.

Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil.

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“Greek for the Rest of Us: The Essentials of Biblical Greek” by William D. Mounce

Greek for the Rest of Us by William D. MounceBook Details:
  • Author: William D. Mounce
  • Category: Biblical Language
  • Book Publisher: Zondervan (2013)
  • Format: softcover
  • Page Count: 320
  • ISBN#: 9780310277101
  • List Price: $29.99
  • Rating: Highly Recommended

Review:
Have you ever wanted to learn Greek? A good number of Bible students and faithful church attenders have given a yes to this question. But these same people are often perplexed as to how they can actually learn Greek, Some may find themselves overwhelmed in a introductory Greek class and conclude that it will have to always be “just Greek to me.”

Bill Mounce, perhaps more than anyone else, has made it his mission to make the study of biblical Greek accessible to everyone. Not content to be the author of the most widely used introductory Greek textbook (Basics of Biblical Greek), Mounce has provided a wonderful resource for those of a less scholastic bent with his excellent book Greek for the Rest of Us: The Essentials of Biblical Greek. Now in its second edition, Greek for the Rest of Us is more useful than ever and comes complete with a host of online and additional resources to guide the reader into a greater understanding of biblical Greek.

Why study Greek?

Some may wonder why all the fuss about Greek. If the English of the King James Bible was good enough for the Apostle Paul, why do we need to study Greek? In all seriousness, why exactly should we bother with the study of Greek? Mounce sees at least five benefits from the study of biblical Greek:

  • making sense of the information that Bible software shows
  • finding what the Greek words mean
  • seeing the author’s flow of thought and his cental message
  • understanding why translations are different
  • reading good commentaries and using other biblical tools that make use of Greek (p. viii)

Three books in one

Mounce’s plan of attack is to teach the reader just enough Greek for what they need. His book is divided into three sections which will teach the reader foundational Greek, church Greek, and finally functional Greek.  Those making it through the entire book, with the online homework assignments, will actually cover the equivalent of two years of Greek. But many will not need that level of detail. Here is how Mounce delineates what each level of Greek will cover:

  • Foundational Greek teaches you enough Greek so you can use the Bible study software, understand a Strong’s Bible, and do Greek word studies.
  • Church Greek teaches you more Greek so you can understand a reverse interlinear and use better reference works, especially commentaries.
  • Functional Greek teaches you even more Greek so you can be comfortable working with a traditional interlinear and go even deeper into the best commentaries. (p. viii)

Greek on the bottom shelf

Mounce is a teacher extraordinaire. He has a gift in bringing concepts down to the bottom shelf where anyone can understand them. Illustrations, charts, pictures and examples abound. In everything he stays very practical and helpful. The layout of the book is easy to read and clear. He gives sample entries in Greek dictionaries that are recommended for those in foundational Greek. He provides screenshots from a variety of Bible software programs (some accessible freely online) and explains how to use them. And he covers interlinears and references a host of Greek tools that would be a benefit for those aiming to keep their Greek. 

One of the best features of this book is his development of phrasing. He shows how to break down a passage of Scripture into meaningful phrases and examine how they are strung together in the text. As the level of Greek understanding grows, he returns again and again to the phrasing model adding more and more to the exegetical strategy he is teaching. Finally he provides a wonderful group of semantic tags for the functional Greek student to use in selecting which relationships different phrases have to each other in a given text. This method has immediate relevancy for Bible teachers, students and pastors.

Helpful cautions for the budding scholar

Along the way, Mounce offers careful cautions to those just stumbling into the stimulating world of Greek. He reins in the tendency to find meaning in a word’s etymology and make too much of word studies divorced from the actual context of a given passage. He also provides some helpful thoughts as he begins to expand on verb tenses:

[After covering this material,] does this mean you can look at a verb and decide for yourself what its nuance is? Probably not…. Does this mean you can argue with a commentary or translation based on your knowledge of Greek. Absolutely not. You just don’t know enough Greek…. Will you be able to see why translations are different and be able to follow the discussion in commentaries? Yes. (p. 126)

He also gives a thorough treatment of Bible translation differences and the differences between the different Greek text families (Byzantine manuscripts vs. Alexandrian, etc.). There again he cautions those who are not fluent in Greek from presuming to know more than they do when it comes to the realm of textual criticism. As a Bible translator himself, he explains how all Bible translations are interpretive by their very nature and highlights the difficulties inherent in translation. Even so, he does not recommend dynamic translations for serious Bible study (p. 268).

Mounce also details what to look for and how to use good Bible commentaries. In short, Mounce doesn’t leave you with Greek on the brain, but brings you to where you can apply the Greek you have in ongoing Bible study.

Evaluation

This book is the most helpful introduction to Greek I’ve seen. It can be used for a wide variety of contexts, and would make a perfect resource for a church-led Bible institute class. It would allow some to be exposed to Greek and give others the tools to pursue it at a greater level. There is also a nice laminated resource sheet with declensions and common vocabularly words that is available along with this title and would make a great learning aid suitable for such an institude class.

The book would also serve well as a reference tool in its own right for those trying to remember some Greek fact which has been muddied by the passage of time. There are online tools and even vidoe sessions that go along with the book, making it ideal for personal study, and it could even work for a homeschooling family aiming to introduce biblical Greek to their children.  

One point to bring out here, is that this book will highlight differences in Bible translations and while it doesn’t answer every question raised, his explanation does favor the modern scholarly consensus favoring the Alexandrian texts. It can still be used with great benefit by those favoring a Majority text view, in my opinion, however. There may be various points where one may disagree with Mounce’s approach, but in the whole he is to be thanked for giving the church such a useful resource.

Author Info:
William D. Mounce (PhD, Aberdeen University) lives as a writer in Washougal, Washington. He is the President of BiblicalTraining.org, a non-profit organization offering world-class educational resources for discipleship in the local church. Formerly he was a preaching pastor, and prior to that a professor of New Testament and director of the Greek Program at Gordon-Conwell Theological Seminary. He is the author of the bestselling Greek textbook, Basics of Biblical Greek, and many other resources. He was the New Testament chair of the English Standard Version translation of the Bible, and is serving on the NIV translation committee. See www.BillMounce.com for more information.

Where to Buy:
  • Amazon.com
  • Christianbook.com
  • Direct from Zondervan

Disclaimer:
This book was provided by Zondervan. The reviewer was under no obligation to offer a positive review.