Exposition by Max A Forsythe
In an old classic The Tale of Two Cities the opening paragraph observes that it was the best of times and it was the worst of times. For that period during the French Revolution no truer observation could have been made. The comparison between England and France at the dawn of the industrial revolution could not have been better summed up than in those classic words. Both Britain and France were challenged economically, socially, morally and spiritually in the course of dramatic changes brought about in the transition from agriculture to industry. Early on, it looked like the English Luddites might imitate the demand for reason which put so many Frenchmen through the terror and death of the French Revolution. However, the two lands took entirely different courses in that age of transition. One event set the two countries apart, and that event is not as well noted as it ought to be. The difference lay in the Wesleyan revival which swept through England and thus tempered the heated passions with a spiritual calm. Certainly, there were many struggles and little England was far from perfect. Yet the practical working out of faith in the methods of Wesley and Whitefield protected lives and property within the Commonwealth of Empire.
At the end of the era when the forces of reason challenged the forces of faith at the battle of Waterloo, it was a very important edge in Wellington's small army that a great revival had swept through the rank and file of the Duke's Irish, Scot, Welsh, English and German regiments. On the morning of the battle, as Wellington sat on his horse pondering the odds, he pointed his staff towards one of his regiments marching up and said that victory depended upon the staying power of the common men in the ranks. One of the lads heard the comment and shouted out that the Duke had nothing to worry about, since they would not run away and it would take a long time to kill them all! And so Napoleon met his Waterloo, and the God of all battles did not favor the big battalions as Napoleon boasted, but instead the rag tag motley crew of Wellington's multi-national force. With Napoleon's downfall, the forces of reason had to wait another generation to gather enough strength to challenge the civilization of Christian culture.
In our study of Isaiah we come to another great decisive point in history. By comparison we might observe that what seems the worst of times will actually be the best of times for those who trust in Isaiah's God. Our two chapters (34 & 35) may be divided into three parts: Verses one to four of chapter thirty- four describe the big picture of God's judgment on the various nations of the world. Verses five to seventeen detail the meaning of the judgment upon one particular nation, Edom, as an example of what will surely happen to all the nations at the end of the age. Verses one to ten of chapter thirty-five then celebrate the joy of the redeemed who will return from captivity and enjoy life eternal at the end of the age.
These two chapters close out another section in Isaiah's prophecy. Just as the Isaiah Apocalypse in chapters twenty-four through seven comment on the ten previous chapters, so do these two chapters set apart the great day of the Lord from the worst of the Assyrian expectations and experiences. Given the hints in the previous chapter and the vivid picture here being taken up in John's revelation (Rev 6:12-17), we may know that it is the day of judgment being talked about.
Not only the nations and peoples but the creation itself is summoned to hear the wrath of God on the nations and their constant warfare. All of those who live by the sword will die by the sword, their bodies will be stacked up in mountainous hordes. But more than this judgment is in mind. Verse four is one of my favorite passages to describe the end of time. "All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree."
Without opening any debates, the picture here appears to be very final in its impact. Now, what evidence might we be given to guarantee the finality of this scene? Isaiah turns our attention to a nearer future regarding one nation that existed within the records of history. The nation in question is Edom. These are the descendants of Esau, brother of Jacob who was redeemed and renamed Israel. These Edomites are representatives of all the enemies of the redeemed. Within two hundred years of this prophecy Edom was utterly destroyed and the land absorbed by the Arabs. Isaiah would have us know that this event will be no accident; see the purposeful actions of the Lord Almighty in verses five to seven? Not only the peoples, but livestock and wild beasts as well will be destroyed.
Neither nomads, herdsmen or farmers will be able to inhabit the desolate foodless desert. Generations will pass and the wilderness of Edom will still lie desolate. We know in this country that the huge destruction of huntable wildlife in the colonial period held the wildlife populations at minimal levels for over a hundred and fifty years. Only in the last thirty years have we gained a new perspective of how many deer, rabbits, raccoons and other animals may have once roamed our neighborhoods.
Remember our wildlife areas are rich in comparison to the wilderness areas of the Mideast. The destruction in Edom is still noticeable in our own time over two millennia later. In the closing verses of chapter thirty-four we see that the Lord has given the deserts of Edom to the wild birds. All of this punishment is given because of Edom's sinful, rebellious condition.
In contrast to this well deserved condemnation is the joy of the Redeemed, celebrated in our last division today. What we see in chapter thirty-five is an entirely new world, according to Calvin. The change here is cosmic in proportions; the whole world is to be changed. The dramatic change can only be explained in the coming of Christ's eternal kingdom. By the kingdom of Christ he means "not only that which is begun here, but that which shall be completed at the last day."
Certainly we may see some hints of the coming kingdom in this life just as the crocus flower by its early blooming gives a hint of the greater more glorious spring to follow. Within the spiritual desert of our century there are the many oases of the kingdom contained in our churches. Perhaps some one needs to establish a congregation with the name of Crocus Church to state the theme here hinted at! Is our own church a Kingdom Church? Are we a church that points to the glories of the coming Kingdom, like the crocus points to the coming spring? Is there a hint here in our fellowship of the future glories of the heavenly Kingdom? Of course we know that all of the details here described cannot come in full until Christ returns. Yet, we should at least try to emulate some of the principles held before us in prophecy.
CS Lewis describes this sanctification process with these words: "Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps , you understand what He is doing. He is getting the drains right, and stopping the leaks in the roof, and so on: ... But presently He starts knocking the house about in a way that hurts .. and does not seem to make sense. What on earth is He up to?"
Very simply, He is remodeling you with a different purpose in mind than you might imagine. You are being prepared for eternity. Now what can we make of this? Imagine if you will an urban area being transformed much as many areas are and have been in our time. Some buildings are pulled down, others are moved and some even restored. Every building is at the mercy of the Developer! As we see the wreckage of Edom and the promised destruction of all worldly kingdoms, may we earnestly desire that the Great Developer of the universe has a thought to save and develop each one of us within His grand purpose and design. And as He proceeds to challenge our habits and thought patterns, may we become more willing to be prepared for the final coming of His Kingdom.
Come quickly Lord Jesus, come quickly your Kingdom to restore, and as it pleases you, prepare us each for that grand and glorious day. Amen.
Resources Used:
Ellis, Charles..
The Wells of Salvation.
Thomas, Derek..
Welwyn Commentary Series: God Delivers.
Young, Edward J.
The Book of Isaiah.
Youngblood, Ronald F. The Book of Isaiah: An
Introductory Commentary.
The Holy Bible.
New International Version (1984 Edition)
NOTE: I am not able to automatically
recommend any future editions.
Christ Covenant Reformed (Presbyterian Church in America) -
Box 13926 - Columbus, OH 43213
(c) 2001
19 June 1994
Permission granted to redistribute unedited versions with this notice.