(Continued: Chapter II- Israel's Confession of the National Sin)

Being carried forward in vision by the Spirit of God to the end time, Isaiah identifies himself with the penitent remnant and then prays, pouring out his soul in gratitude for God's having delivered Israel from Egyptian bondage, having "carried them all the days of old," and having brought them into the promised land (Isa. 63:7-14). According to verse 8, God the Father became their Saviour; according to verse 9, God the Son, "the angel of his presence," saved them; and according to verses 10-14, God the Holy Spirit, like a good shepherd, "caused them to rest" in the land of their fathers. This passage reveals the fact that the people of Israel will understand thoroughly the scriptural teaching of the triune nature of God and will recognize each of the divine personalities and the part each played in Israel's redemption from Egypt.

Turning from the past and looking toward the future, the Prophet identifying himself with the remnant prays to the Lord to look upon His people and have mercy upon them, "For thou art our Father, though Abraham knoweth us not, and Israel doth not acknowledge us: thou, 0 Jehovah, art our Father; our Redeemer from everlasting is thy name. 17 0 Jehovah, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance" (Isa. 63:16,17). The petition, "Return for thy servants' sake, the tribes of thine inheritance," is indeed revealing when studied in the light of this context. In 63:15 the Lord is asked to look down from heaven; in 63:17 He is urged to "return for thy servants' sake"; and in 64:1 these penitent ones pray saying, "Oh that thou wouldest rend the heavens, that thou wouldest come down ..." What does the word return imply? A person can return only to places where he has already been. The petition "Return," when addressed to Jehovah, implies that He has been here previously; that for some reason He has left; and that the penitent remnant are praying for Him to return. According to 64:1-3, they urge Him in prayer to come down from heaven to earth, as He did at Mount Sinai (Exodus, chapter 19). Obviously since Isaiah 63:15-64:3 is a single petition, the looking-down from heaven of verse 15, the returning "for thy servants' sake" of verse 17, and the coming down and making the mountains quake of verse 64:1 refer to one and the same event—the returning of the Lord at the end of the Tribulation, as seen in related passages.

The God for whose return the remnant are praying is a God "who worketh for him that waiteth for him" (64:4). When penitent Israel genuinely assume the attitude of this prayer, God the Messiah, who works in behalf of those who wait for Him, will not disappoint them, but will return and champion their cause; for, of the Messiah, the inspired Prophet declares, "Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways ..." (v. 5a).

In 64:5b the Prophet declares, "Behold, thou wast wroth, and we sinned: in them have we been of long time; and shall we be saved?" A glance at the history of Israel and at the writings of the Prophets shows that the people continued to disobey the Lord. The Prophet Isaiah in his statement "Thou wast wroth" evidently refers to God's wrath because of Israel's continuing in sin. Instead of repenting and reforming, the people as a group went on sinning—"Thou wast wroth, and we sinned."

To what does the Prophet refer when he states, "Thou wast wroth, and we sinned"? Evidently it was some outstanding sin—a single act—in the life of the people of Israel. Otherwise construed, the words lose their force. In view of these facts one is not far afield if he sees in this statement a reference to the national sin of Israel, mentioned by Moses, by Hosea, and by Isaiah in 53:1-9.

Concerning Israel's sinful condition, Isaiah declares, "In them [sins] have we been of long time ..." (v. 5). Since in this confession and prayer the Prophet sees the remnant of Israel of the end time, the long time in which Israel has been in their sins covers their entire history—from the beginning of the nation to the end of the present age.

The Prophet asks, "and shall we be saved?" It is the will of God that none should perish, but that all should come to repentance (I Tim. 2:4). "The Lord is ... not wishing that any should perish, but that all should come to repentance" (II Pet. 3:9). Christ tasted death for every man (Heb. 2:9). Whosoever will may come to the Lord and be saved.

Being under deep conviction, the remnant express amazement at the possibility of their being saved, "For we are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities, like the wind, take us away" (Isa. 64:6). "There is none that doeth good, no, not one" (Ps. 14:3b). In the sight of God all the good works of unregenerated men are as a polluted garment. Man, in his sinful condition, cannot engage in any works that will be acceptable to God.

When this wave of genuine repentance begins to move in upon the remnant, "there is none that calleth upon thy name, that stirreth up himself to take hold of thee; for thou hast hid thy face from us, and hast consumed us by means of our iniquities" (Isa. 64:7). As the Spirit of God moves upon the hearts of the penitent people of Israel, they are brought to the point where they suddenly burst forth saying, "But now, 0 Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand. 9 Be not wroth very sore, 0 Jehovah, neither remember iniquity for ever: behold, look, we beseech thee, we are all thy people" (Isa. 64:8,9). When a person is under conviction of sin before God and truly can say, "0 Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand," God will graciously and lovingly receive him and regenerate¹ his heart.

Like the Father of the prodigal son, God is anxiously waiting for the return of his prodigal Israel.


IV. ACCORDING TO THE MESSIAH, JESUS OF NAZARETH

Jesus concludes His public ministry by denouncing the scribes and Pharisees who were hypocritical. This passage is found in Matthew, chapter 23. He concludes it with the following lamentation:

"0 Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord" (Matt. 23:37-39).

In order to understand this passage properly, one must analyze the statement: "0 Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her!" In these words Jesus addresses official Jerusalem, that "killeth the prophets and stoneth them that are sent unto her"—Jerusalem with her children, the Jewish people. That He is addressing official Jerusalem is clear from the fact that those addressed are the ones who were given authority by Moses to execute those guilty of certain crimes, and who exercised these powers. Jerusalem to which the prophets were sent is a literal city, and the people of Israel, who thought of Jerusalem as their mother city, are also literal. This interpretation is confirmed by the facts that the prophets were sent to all the people of Israel, and yet they are said, in this passage, to have been sent to Jerusalem. From these facts it is clear, therefore, that Jesus uses the term Jerusalem in a two-fold manner.

The statement of Jesus regarding Jerusalem's stoning the prophets is revealing. According to tradition, Isaiah was sawed asunder. There probably is echoed in this statement a knowledge on the part of Jesus that official Jerusalem would execute Him.

Jesus exclaims that He often would have gathered scattered Israel as a hen does her chickens, but they willed not. Our translation of the Greek says "and ye would not," but in the original the verb indicates the exercise of the will. If the leaders of Israel had accepted Him, He would have, during His personal ministry, gathered them to the homeland, but they willed not that He should do so.

Since they willed not to accept Him, He declares, "Your house is left unto you desolate." What is meant by the word house? Some expositors think that it refers to the temple. This surmise is possible. Others, however, think that by the house, Jesus refers to what was known as "the Beth Din," the house in which the Sanhedrin met, or the Sanhedrin itself, which was the supreme court of Israel. This second interpretation is also possible, for the literal building of the Sanhedrin was destroyed, and the Sanhedrin itself soon ceased as an institution.

John the Apostle, foreseeing the future, declares, "Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Even so, Amen" (Rev. 1:7).

What is the significance of "Blessed is he that cometh in the name of the Lord"? (Matt. 23:39). Jesus came in the name of the Lord, and the leaders of Israel rejected Him—without proper investigation concerning His claims. He will come again in the name of the Lord, according to Psalm 118. God will send this same Jesus whom Israel crucified: "Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; 20 and that he may send the Christ who hath been appointed for you, even Jesus" (Acts 3:19,20). Since Jesus came in the name of the Lord, and since He will not return until Israel says, "Blessed is he that cometh in the name of the Lord," it is clear that the people of Israel will see and recognize that Jesus was and is their true Messiah.

The people of Israel will learn the facts about Jesus and will accept Him as their longed-for Messiah. Then He will return and deliver Israel and establish a reign of righteousness.

V. ACCORDING TO PSALM 106

    106 Praise ye Jehovah.
    Oh give thanks unto Jehovah; for he is good;
    For his lovingkindness     endureth forever.
    2 Who can utter the mighty acts of Jehovah,
    Or show forth all his praise?
    3 Blessed are they that keep justice,
    And he that doeth righteousness at all times.
    4 Remember me, O Jehovah, with the favor that thou bearest unto thy people;
    Oh visit me with thy salvation,
    5 That I may see the prosperity of thy chosen,
    That I may rejoice in the gladness of thy nation,
    That I may glory with thine inheritance.
    6 We have sinned with our fathers,
    We have committed iniquity, we have done wickedly.
    7 Our fathers understood not thy wonders in Egypt;
    They remembered not the multitude of thy lovingkindnesses,
    But were rebellious at the sea, even at the Red Sea.
    8 Nevertheless he saved them for his name's sake,
    That he might make his mighty power to be known.
    9 He rebuked the Red Sea also, and it was dried up:
    So he led them through the depths, as through a wilderness.
    10 And he saved them from the hand of him that hated them,
    And redeemed them from the hand of the enemy.
    11 And the waters covered their adversaries;
    There was not one of them left.
    12 Then believed they his words;
    They sang his praise.
    13 They soon forgat his works;
    They waited not for his counsel,
    14 But lusted exceedingly in the wilderness,
    And tempted God in the desert.
    15 And he gave them their request,
    But sent leanness into their soul.
    16 They envied Moses also in the camp.
    And Aaron the saint of Jehovah.
    17 The earth opened and swallowed up Dathan,
    And covered the company of Abiram.
    18 And a fire was kindled in their company;
    The flame burned up the wicked.
    19 They made a calf in Horeb,
    And worshipped a molten image.
    20 Thus they changed their glory
    For the likeness of an ox that eateth grass.
    21 They forgat God their Saviour,
    Who had done great things in Egypt,
    22 Wondrous works in the land of Ham,
    And terrible things by the Red Sea.
    23 Therefore he said that he would destroy them.
    Had not Moses his chosen stood before him in the breach,
    To turn away his wrath, lest he should destroy     them.
    24 Yea, they despised the pleasant land,
    They believed not his word,
    25 But murmured in their tents,
    And hearkened not unto the voice of Jehovah.
    26 Therefore he sware unto them,
    That he would overthrow them in the wilderness,
    27 And that he would overthrow their seed among the nations,
    And scatter them in the lands.
    28 They joined themselves also unto Baal-peor,
    And ate the sacrifices of the dead.
    29 Thus they provoked him to anger with their doings;
    And the plague brake in upon them.
    30 Then stood up Phinehas, and executed judgment;
    And so the plague was stayed.
    31 And that was reckoned unto him for righteousness,
    Unto all generations for evermore.
    32 They angered him also at the waters of Meribah,
    So that it went ill with Moses for their sakes;
    33 Because they were rebellious against his spirit,
    And he spake unadvisedly with his lips.
    34 They did not destroy the peoples,
    As Jehovah commanded them,
    35 But mingled themselves with the nations,
    And learned their works,
    36 And served their idols,
    Which became a snare unto them.
    37 Yea, they sacrificed their sons and their daughters unto demons,
    38 And shed innocent blood,
    Even the blood of their sons and of their daughters,
    Whom they sacrificed unto the idols of Canaan;
    And the land was polluted with blood.
    39 Thus were they defiled with their works,
    And played the harlot in their doings.
    40 Therefore was the wrath of Jehovah kindled against his people,
    And he abhorred his inheritance.
    41 And he gave them into the hand of the nations;
    And they that hated them ruled over them.
    42 Their enemies also oppressed them,
    And they were brought into subjection under their hand.
    43 Many times did he deliver them;
    But they were rebellious in their counsel,
    And were brought low in their iniquity.
    44 Nevertheless he regarded their distress,
    When he heard their cry:
    45 And he remembered for them his covenant,
    And repented according to the multitude of his lovingkindnesses.
    46 He made them also to be pitied
    Of all those that carried them captive.
    47 Save us, O Jehovah our God,
    And gather us from among the nations,
    To give thanks unto thy holy name,
    And to triumph in thy praise.
    48 Blessed be Jehovah, the God of Israel,
    From everlasting even to everlasting.
    And let all the people say, Amen.
    Praise ye Jehovah.

In order to understand and appreciate this Psalm, one must note several facts that lie embedded in the text. In verse 4 the psalmist prays to be remembered with the favor which God extends toward His people. According to verse 5, he prays that he might see the era of the prosperity of God's Chosen People. In other words, he wants to be permitted to enter the glorious Kingdom Age, the Millennium. In verse 6 the pronouns we and our occur. In verse 47 he prays that God might gather His people from among the nations.

In verses 4 and 5 the personal pronouns me and I are to be understood literally, as referring to the author of the Psalm, but suddenly these pronouns are dropped, and the pronouns we and our take their places. As noted above, the plural pronoun us occurs in verse 47. This fact shows that the same point of view is maintained throughout the Psalm from verse 6 through 48. Obviously the psalmist, as an individual, prays that he might enter the Millennium (v. 5). The ones referred to in verse 6 by the pronoun we and in verse 47 by the pronoun us want to be saved and to be gathered from among the nations to the land of their fathers. In view of all the facts, one concludes that the psalmist was carried forward by the Spirit of God in vision from his day to the end of the age and, identifying himself with the penitent remnant of Israel of the end time, with them confesses their sins and prays for salvation and restoration to God's favor.

Confessing and praying thus, the people of Israel, according to verse 6 declare that with their fathers they have sinned against God: "We have sinned with our fathers, We have committed iniquity, we have done wickedly." The fathers to whom they refer are the generation of Hebrews whom God delivered from Egyptian bondage, led and provided for during the wilderness wanderings, and whom He established in the promised land. Notwithstanding God's goodness to them and provision for all their needs and protection, they rebelled against Him. Their loyalty and devotion to their God were very superficial and uncertain—as is abundantly evident from the Psalm. When, however, they turn from their sinfulness to God, He pardons them and continues His blessing upon them.

Just as the Hebrews who went forth from Egypt were fickle in their devotion to God and sinned against Him, thus, according to this Psalm, one concludes that the last generation of Israel scattered among the nations will be guilty of fickleness and sinfulness. They will confess their sins and call upon God for deliverance: "Save us, 0 Jehovah our God, And gather us from among the nations, To give thanks unto thy holy name, And to triumph in thy praise" (v. 47).

As has already been shown, the outstanding sin of Israel is the rejection of the Messiah when He came nineteen hundred years ago, and the continued rejection of Him. Israel will confess and repudiate that national sin and implore forgiveness. The author of Psalm 106 leads the nation of Israel in this Psalm of confession, contrition, and unswerving confidence in God and Messiah.

Footnote:

¹The theological term regeneration means, according to its etymology to generate again. The work of regeneration is accomplished by the Holy Spirit in the heart of the one who accepts Jesus Christ as Lord and Saviour.

"Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new" (II Cor. 5:17) "For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them" (Eph. 2:10).