What is the meaning of Isaiah 41:14?
Isaiah 41 addresses the captives in Babylon, giving them hope of a return and self-rule. Moreover, it gave them hope for a just and holy society that honored God.
The prophet Isaiah lived in the eighth century, so the book of Isaiah gives the impression of predicting the captivity and the promised return. Analysis of language and other factors, however, leads to belief that Isaiah merges three books into one. Chapter 41 is in the second book, which was allegedly written by a priest or prophet who lived during the Babylonian captivity.
Regardless of whether God revealed the second section predictively through the prophet Isaiah or contemporaneously through a priest living in Babylon, chapter 41 is part of a message to those living in captivity.
Before Babylon’s attack, Israel had suffered due to apostate leaders and a decaying society. Instead of driving out the people of the land, Israel had allowed them to stay, intermarried with them, and first tolerated, then embraced their religions. Political correctness was their downfall as they embraced cultures and religions that respected violence, sexual perversions, and even child sacrifice. The corruption saturated Israel from the masses to the kings and priests.
Finally, God had enough with this nation that had failed to represent Him. He removed His protection and allowed Egypt from the south and Babylon from the north to destroy the nation. Earlier, Israel had split into a northern kingdom, “Israel,” and a southern kingdom, “Judea.” Judea followed Israel into corruption and, just a few generations later, was also conquered by Babylon.
Chapter 41 addresses the time during exile in Babylon. It predicts a restoration of God’s favor and a return to the land of Israel led by the people of Judea.
Hebrew poetry employs a lot of repetition, parallelism, and symbolism. Jacob was the ancestor whom God renamed Israel, so “worm Jacob” symbolizes the collective, “men of Israel.”
When someone is called a worm or calls himself a worm, it describes being pathetically weak, worthless, and vulnerable. David expressed such in Psalm 22:6: “But I am a worm and not a man, scorned by men and despised by the people.” That is how the people of Israel felt in captivity. And when we catch a vision of how great and holy God is, we see ourselves the same way. There is no room in God’s economy for pride of ancestry, of membership in organizations, or of accomplishment. If we become or do something good, it is to God’s credit, not ours.
God reminds Israel, “You are My servant. I have chosen you and not rejected you.” Some among Jews believe they are “God’s chosen” for salvation, but actually, they were God’s chosen to represent Him. (That changed, at least temporarily, after they rejected Jesus, but that’s another topic.) Imputed righteousness has always come as it came to Abraham, through faith, and not through inheritance of righteousness.
“Do not fear, for I am with you;” verse 10 reassures. “Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.” God promises His strength and protection. Note that this happens in connection with His holiness, not with theirs.
Furthermore, in verses 11–12, God promises victory over the people and nations that opposed Israel. “Behold, all those who are angered at you will be shamed and dishonored…. Those who war with you will be as nothing and non-existent..” Retribution was promised not only against the distant empires of Egypt and Babylon, but also against Israel’s immediate neighbors, and even enemies within.
The first part of verse 14 continues the idea from verse 13.
“For I am the LORD your God, who upholds your right hand,
Who says to you, ‘Do not fear, I will help you.’
Do not fear, you worm Jacob, you men of Israel;”
The end of verse 14 may be a bit trickier, depending on which translation you use.
Literal translation
In all cases, the Lord assigns to Himself the titles of Redeemer and the Holy One of Israel. This is consistent with Isaiah 43:3 For I am the LORD your God, the Holy One of Israel, your Savior…, Isaiah 44:24, Isaiah 48:17, Isaiah 49:26, and Isaiah 60:16, among many others.
Note another rule: Define terms by comparison with similar expressions used in the same context or by the same author.
Verse 15 makes the cause of Israel’s enemies’ disappearance more explicit: “Behold, I have made you a new, sharp threshing sledge with double edges; You will thresh the mountains and pulverize them, And will make the hills like chaff.” God declares in figurative language a promise to give victory to Israel, but Israel must go out and claim it in battle.
Unitarians such as the Jewish, Jehovah Witnesses, and “modernist” Christians, and polytheists such as Latter Day Saints (Mormons) have a problem. Those who recognize that the Tri-une model (the Trinity) best fits all the evidence in the scriptures can take the shared title in stride.
I posted this answer on Quora, so I cannot copyright it. However, I'd appreciate credit where credit is due. -- Richard Wheeler
- “Fear not, you worm Jacob, You men of Israel! I will help you,” says the LORD And your Redeemer, the Holy One of Israel. (New King James Version)
Historical context
In the seventh century before Christ (the 600’s), Babylon had conquered Israel’s northern kingdom (which was called Israel). Babylon’s king had killed or carried away the prominent people into captivity and left the common people to tend the land and pay taxes to Babylon.Isaiah 41 addresses the captives in Babylon, giving them hope of a return and self-rule. Moreover, it gave them hope for a just and holy society that honored God.
The prophet Isaiah lived in the eighth century, so the book of Isaiah gives the impression of predicting the captivity and the promised return. Analysis of language and other factors, however, leads to belief that Isaiah merges three books into one. Chapter 41 is in the second book, which was allegedly written by a priest or prophet who lived during the Babylonian captivity.
Regardless of whether God revealed the second section predictively through the prophet Isaiah or contemporaneously through a priest living in Babylon, chapter 41 is part of a message to those living in captivity.
Before Babylon’s attack, Israel had suffered due to apostate leaders and a decaying society. Instead of driving out the people of the land, Israel had allowed them to stay, intermarried with them, and first tolerated, then embraced their religions. Political correctness was their downfall as they embraced cultures and religions that respected violence, sexual perversions, and even child sacrifice. The corruption saturated Israel from the masses to the kings and priests.
Finally, God had enough with this nation that had failed to represent Him. He removed His protection and allowed Egypt from the south and Babylon from the north to destroy the nation. Earlier, Israel had split into a northern kingdom, “Israel,” and a southern kingdom, “Judea.” Judea followed Israel into corruption and, just a few generations later, was also conquered by Babylon.
Chapter 41 addresses the time during exile in Babylon. It predicts a restoration of God’s favor and a return to the land of Israel led by the people of Judea.
Interpreting
The rule, “Never read a Bible verse,” demands reading passages in their context. We could go back a couple of chapters, but I’ll start with verse 9.Hebrew poetry employs a lot of repetition, parallelism, and symbolism. Jacob was the ancestor whom God renamed Israel, so “worm Jacob” symbolizes the collective, “men of Israel.”
When someone is called a worm or calls himself a worm, it describes being pathetically weak, worthless, and vulnerable. David expressed such in Psalm 22:6: “But I am a worm and not a man, scorned by men and despised by the people.” That is how the people of Israel felt in captivity. And when we catch a vision of how great and holy God is, we see ourselves the same way. There is no room in God’s economy for pride of ancestry, of membership in organizations, or of accomplishment. If we become or do something good, it is to God’s credit, not ours.
God reminds Israel, “You are My servant. I have chosen you and not rejected you.” Some among Jews believe they are “God’s chosen” for salvation, but actually, they were God’s chosen to represent Him. (That changed, at least temporarily, after they rejected Jesus, but that’s another topic.) Imputed righteousness has always come as it came to Abraham, through faith, and not through inheritance of righteousness.
“Do not fear, for I am with you;” verse 10 reassures. “Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, Surely I will uphold you with My righteous right hand.” God promises His strength and protection. Note that this happens in connection with His holiness, not with theirs.
Furthermore, in verses 11–12, God promises victory over the people and nations that opposed Israel. “Behold, all those who are angered at you will be shamed and dishonored…. Those who war with you will be as nothing and non-existent..” Retribution was promised not only against the distant empires of Egypt and Babylon, but also against Israel’s immediate neighbors, and even enemies within.
The first part of verse 14 continues the idea from verse 13.
“For I am the LORD your God, who upholds your right hand,
Who says to you, ‘Do not fear, I will help you.’
Do not fear, you worm Jacob, you men of Israel;”
The end of verse 14 may be a bit trickier, depending on which translation you use.
Literal translation
- “… I will help you says Yahweh and your Redeemer the Holy One of Israel.”
- “…I will help you. I am the LORD, your Redeemer. I am the Holy One of Israel.”
- “…I will help you,” says the LORD And your Redeemer, the Holy One of Israel.
- “…I will help you," declares the LORD, "and your Redeemer is the Holy One of Israel.
In all cases, the Lord assigns to Himself the titles of Redeemer and the Holy One of Israel. This is consistent with Isaiah 43:3 For I am the LORD your God, the Holy One of Israel, your Savior…, Isaiah 44:24, Isaiah 48:17, Isaiah 49:26, and Isaiah 60:16, among many others.
Note another rule: Define terms by comparison with similar expressions used in the same context or by the same author.
Verse 15 makes the cause of Israel’s enemies’ disappearance more explicit: “Behold, I have made you a new, sharp threshing sledge with double edges; You will thresh the mountains and pulverize them, And will make the hills like chaff.” God declares in figurative language a promise to give victory to Israel, but Israel must go out and claim it in battle.
Conclusion
The plain sense of the verse is a promise by God to give victory to the defeated, miserable captives in Babylon, and God describes Himself as Redeemer and Holy One of Israel. Those titles also describe the promised Messiah, but that is not the meaning in this verse.Unitarians such as the Jewish, Jehovah Witnesses, and “modernist” Christians, and polytheists such as Latter Day Saints (Mormons) have a problem. Those who recognize that the Tri-une model (the Trinity) best fits all the evidence in the scriptures can take the shared title in stride.
I posted this answer on Quora, so I cannot copyright it. However, I'd appreciate credit where credit is due. -- Richard Wheeler
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