17.3.21
“The Year of the LORD’s Favor”
Wednesday, March 17
Who is speaking in Isaiah 61:1?
The Spirit of God is on this anointed person, which means that he is a messiah or the Messiah. He is to “preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to them that are bound” (Isaiah 61:1). Whom does that sound like? Compare Isaiah 42:1-7, where God’s Servant is described in very similar terms.
Isaiah 61:2 talks about the “acceptable year of the LORD.” The Messiah, who is anointed as the Davidic King and Deliverer, proclaims a special year of divine favor at the time when He proclaims liberty. Compare Leviticus 25:10, where God commands the Israelites to proclaim liberty in the holy fiftieth year: “it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family”. This means that persons who had been forced to sell their ancestral land or to become servants in order to survive hard times (Leviticus 25:25-55) would reclaim their land and freedom. Because the jubilee year began with the blowing of a trumpet on the Day of Atonement (Leviticus 25:9), we have mentioned this passage before in connection with Isaiah 58.
While “the acceptable year of the Lord” in Isaiah 61:2 is a kind of jubilee year, it is not simply an observance of Leviticus 25. This year is announced by the Messiah, the King, when He reveals Himself through a ministry of liberation and restoration. This is similar to some ancient Mesopotamian kings who promoted social kindness by proclaiming release from debts during early years of their reigns. The Messiah’s ministry goes far beyond the scope of the Leviticus 25 law. Not only does He “proclaim liberty to the captives,” He also binds up the brokenhearted, comforts those who mourn, and brings about their restoration (Isaiah 61:1-11). Furthermore, in addition to “the year of the LORD’s favor,” he proclaims “the day of vengeance of our God” (Isaiah 61:2).
When was Isaiah’s prophecy fulfilled? Luke 4:16-21. How did Jesus’ ministry accomplish this? Also, ask yourself this important question: We, of course, are not Jesus. But we are to represent Him to the world. What are the things the Messiah does, as expressed in Isaiah 61:1-3, that we, in our limited capacities, should be doing, as well? And what are some of the practical ways in which we can do these things?
16.3.21
Universal Appeal
Tuesday, March 16
What is Isaiah 60:1, 2 talking about? What principle do you see at work there that’s seen all through the Bible? What hope does it offer?
In Isaiah 60:1, 2, we are given a picture of God’s deliverance of His people, following the exile, expressed with the imagery of God’s creating light out of darkness and pointing forward to an ultimate fulfillment in salvation through Christ.
In Isaiah 60:3, to whose light do nations and kings come?
In Hebrew this person is feminine singular (see also Isaiah 60:1, 2). It must be “Zion,” personified as a woman, who is mentioned near the end of the previous chapter (Isaiah 59:20). So, the people of the earth, who are covered in darkness, will come to Zion. They will be drawn by the light of God’s glory that has arisen over her (Isaiah 60:2). “Zion is summoned to enter into the light that is hers and then to observe and react to the nations as they gather to the same light.” — J. Alec Motyer, The Prophecy of Isaiah: An Introduction and Commentary, p. 494. Notice that although Zion is Jerusalem, the emphasis is more on the people than on the physical location of the city.
The rest of Isaiah 60 develops the theme introduced in verses 1-3: The people of the world are drawn to Jerusalem, which is blessed because of God’s glorious presence there.
How does this prophecy compare with God’s covenant promise to Abraham? Genesis 12:2, 3. Are they not saying the same thing?
God had a universal purpose when He chose Abraham and his descendants: Through Abraham all families of the earth would be blessed (Genesis 12:3, Genesis 18:18, Genesis 22:18). So, God's covenant with Abraham was ultimately intended to be a covenant with all humankind through Abraham. He and his descendants would be God's channel of revelation to the world.
Isaiah sought to bring his people back to their ancient, universal destiny. As the representatives of the true God, they were responsible not only for themselves but for the world. They should welcome foreigners who seek God (see also Isaiah 56:3-8), for His temple “shall be called an house of prayer for all people” (Isaiah 56:7).
In this context, how do you understand the role of the Seventh-day Adventist Church, or even, more specifically, your individual role in that church?
15.3.21
Quem É Perdoado?
Segunda-feira, 15 de Março
Isaías 59 apresenta uma imagem alarmante do problema do pecado. Felizmente, a Bíblia também apresenta a esperança da redenção.
A primeira pergunta é: quantos pecaram? A Bíblia é inequívoca: todos! Portanto, a redenção não pode ser fundamentada na falta de pecado, mas no perdão (Jeremias 31:34). Paulo concordou: todos pecaram (Romanos 3:9-20, 23); portanto, não pode haver distinção com base nisso (Romanos 3:22). Os que são justificados podem ser considerados justos apenas porque recebem, pela fé, o dom da justiça de Deus mediante o sacrifício de Cristo.
3. De acordo com Romanos 3:21-24, como somos salvos? Que esperança no juízo nos apresentam estes versos?
Muitas pessoas pensam que, no juízo, a pergunta será: quem pecou? Mas esta pergunta não precisa ser feita, pois todos pecaram. Em vez disso, a pergunta será: quem foi perdoado? Deus é justo quando justifica aquele “que tem fé em Jesus” (Romanos 3:26). O factor decisivo no juízo será: quem recebeu e continua a receber o perdão por ter fé em Jesus?
Ora, é bem verdade que somos julgados pelas obras, mas não no sentido de que elas nos salvam. Nesse caso, a fé seria anulada (Romanos 4:14). Em vez disso, as nossas obras revelam se realmente fomos salvos (Tiago 2:18).
4. Porque é que as obras não nos salvam, nem agora nem no juízo? Romanos 3:20, 23
É muito tarde para que as obras, ou a obediência à lei, salvem alguém. O propósito da lei no mundo pecaminoso não é salvar, mas apontar o pecado. Em vez disso, “a fé que opera por amor” (Gálatas 5:6), amor derramado no coração pelo Espírito (Romanos 5:5), comprova que temos uma fé viva em Jesus (Tiago 2:26).
As obras são uma expressão exterior, uma manifestação humana de uma fé salvadora. Portanto, na verdadeira experiência cristã a fé é expressa num compromisso com o Senhor, revelado pela obediência à lei. No juízo, Deus usará as obras como evidência para as Suas criaturas, que não podem ler pensamentos de fé como Ele pode. Contudo, para a pessoa convertida, somente as obras após a conversão, em que a vida é capacitada por Cristo e pelo Espírito Santo, são relevantes no juízo. A vida de pecado antes da conversão já foi lavada pelo sangue do Cordeiro (veja Romanos 6).
Who Is Forgiven?
Monday, March 15
Isaiah 59 presents a startling picture of the problem of sin. Fortunately, the Bible also presents the hope of Redemption.
To begin, the first question is, How many of us have sinned? The Bible is unequivocal: All of us have. Redemption, therefore, cannot be based on lack of sin; it must be based on forgiveness (Jeremiah 31:34). Paul agrees. All have sinned (Romans 3:9-20, 23); so, there can be no distinction on that basis (Romans 3:22). Those who are justified can be judged as just, only because they receive by faith the gift of God’s righteousness through the sacrifice of Christ.
Read Romans 3:21-24. What are these verses telling us about how we are saved? What hope should they give us in the judgment?
Most people think the question in the judgment is: Who has sinned? But that is not a question that needs to be asked, because everyone has sinned. Instead, the question is: Who is forgiven? God is just when He justifies “him which believeth in Jesus” (Romans 3:26). The deciding factor in the judgment is, Who has received and continues to receive forgiveness by having faith in Jesus?
Now, it is true we are judged by works, but not in the sense that works save us. If so, then faith is made void (Romans 4:14). Instead, our works reveal whether we truly have been saved (James 2:18).
Why can’t works save us, either now or in the judgment? See Romans 3:20, 23.
It is too late for good works, or obedience to the law, to redeem anyone. The purpose of the law in a sinful world isn’t to save but to point out sin. Instead, “faith which worketh by love” (Galatians 5:6), love that is poured into the heart by God’s Spirit (Romans 5:5), demonstrates that a person has living faith in Jesus (see also James 2:26).
Works are an outward expression, the human manifestation of a saving faith. Hence, a true Christian experience is one in which faith is expressed in a daily commitment to the Lord that is revealed by obedience to the law. In the judgment, God uses works as evidence for His creatures, who cannot read thoughts of faith as He can. But for the converted person, only works following conversion, when the life is empowered by Christ and the Holy Spirit, are relevant in the judgment. The preconversion life of sin has already been washed away by the blood of the Lamb (see Romans 6).
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