Beauty For Ashes(isaiah 61:3 Av)

by J. Rodgers, Toronto, Canada | Category: General | Aug 1984

Our introduction to Isaiah in 2 Chronicles 26:22 indicates that, presumably as a young man, he had distinguished himself as an author of some repute; he had written a biography of king Uzziah. Not much additional information is given of Isaiah's personal life; it is more important to know and understand the message rather than the man. God used his natural gift as a writer, and enabled him by the Spirit to address the nation of Israel, both in his prophetic record and orally. His call to and preparation for this ministry are detailed in chapter 6 of his prophecy and the opening verse of the book dates his service as covering approximately 60 years, between 760 B.C. and 700 B.C. The reaction of Israel to his message could have been very discouraging; God had warned him accordingly (6:8-13) and doubtless it was the vision of the Lord (chapter 6) which continually sustained him.

The book is a compilation of related prophetic messages primarily directed towards Judah. However, Israel (the 10 tribes), ~n the threshold of the Assyrian captivity (see 2 Kings 17:4-6), received a final message of warning and appeal which is summarized in Isaiah 9:8 - 10:4. This address appears in four stanzas, each terminating with the same refrain, "For all this His anger is not turned away, but His hand is stretched out still."

In the opening chapter of the prophecy the Lord protests against Judah, His apostate people, and points out their ritualistic observance of the law yet their complete disregard for the sanctity of its services. Being weary of their ways He said, "Bring no more vain oblations," yet mercifully He wished to reason with them, clearly outlining their options - repentance and obedience or refusal and rebellion, with their beneficial or adverse results (see 1:18-20).

Chapters 1 through 12 present a condensed revelation of events in Israel's history covering periods prior to the captivities through to the future redemption and restoration, the forerunner of the kingdom age. The succeeding chapters are an amplification of the initial abbreviated predictions. Although not necessarily appearing in the chronological order of their fulfilment they touch on many prophetic truths, including the just judgements of the Lord against His sinning people; the dissolution and captivity of the nation; the righteous vengeance of the Lord against Gentile powers; the promised reviving of Israel as a nation (cp. Ezek. 37:1-14) together with its restoration t6the land; the great tribulation period culminating in the battle of Armageddon and ultimately the establishing of the millennial kingdom with its corresponding blessings. Interspersed throughout the prophecies one radiant beam of hope -the promise of the Messiah - brightens the darkness and could have dispelled the gloom for those who had eyes to see. Isaiah is warned of this lack of discernment on Israel's part, "see ye indeed, but perceive not" (6:9), and again the voice of the Lord is heard later, "Hear, ye deaf; and look, ye blind, that ye may see" (42:18). From the time of Moses this hope of Israel was kept alive (see John 1:41, 45), but their expectation of Him was of a king coming in majesty and might to re-establish the kingdom (see Acts 1:6). This did not correspond with Isaiah's inspired record of the coming One: the Christ coming as a virgin-born Son (7:14-16); as a Servant in humility - not majesty (42:1); as a Man of sorrows, suffering at the hand of God, and languishing in death (53:1-12). This was completely contrary to their hopes (Luke 24:21). The gospel message so clearly preached throughout the prophecy has yet to be understood and accepted by them. The final realization of this is graphically described in the words of Zechariah, "and they shall look unto Me whom they have pierced: and they shall mourn for Him, as one mourneth for his only son" (Zech. 12:10-14). Israel's furnace experiences are necessarily part of God's refining process which is described in the words, "I will . . . thoroughly purge away thy dross, and will take away all thy tin" (1:25). This is part of the national cleansing which is essential to their restoration, its severity is referred to by Zechariah in the words, "I... will refine them as silver is refined, and will try them as gold is tried."

We cannot excuse, but we can readily relate to the feelings of those whom God had chosen as His people. The countless blessings received can be quickly forgotten; the original commitment, "all that the Lord hath spoken will we do, and be obedient"; loses its sacred value, and the resultant lethargy towards the Lord's claims can eventually develop into positive action against the laws of God. Israel overlooked their self-induced decline as a nation and blamed the Lord for their continuous problems, "Jehovah hath forsaken me, and the Lord hath forgotten me." There is no rebuke in the reply, "Can a woman forget her sucking child...? yea, these may forget, yet will not I forget thee" (Is. 49:14, 15).

God constantly reminds them of the alienation of their affections, yet repeatedly interjects a reminder of His loving care in His relationship with them, e.g. "I, even I, am He that comforteth you ... the captive exile shall speedily be loosed... Thou art My people."

As the gloomy predictions draw to a close God promises through Isaiah "to give unto them beauty (AV) for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness" (61:3), a complete reversal of their valley experiences. Yet, despite the promise, they still had no confidence in the word of the Lord. Their negative attitude is expressed by Ezekiel, "Our bones are dried up, and our hope is lost." The presence of God was a reality to them in the liberation from Egypt, the preservation in the wilderness, and the eventual occupation of the land of promise. In the light of such demonstrations of divine power we may well wonder at them ever again questioning His power and promises.

Pause for a moment! What has God wrought for us? He has completely transformed our lives, has transferred us "out of death into life"; turned us from the "power of Satan unto God;" and translated us "out of the power of darkness... into the kingdom of the Son of His love." Our redemption is greater, by far, than Israel's, our daily salvation exceeds their wilderness experiences, and our spiritual blessings in Christ eclipse the blessings of a land flowing with milk and honey. Do we ever harbour misgivings? We implicitly accept the word of the Lord in relation to our eternal welfare, is it possible that we trust in respect to eternal things yet have doubts and fears with regard to temporal things? We almost hear the Lord say to us, "whether is easier, to say to the sick of the palsy, Thy sins are forgiven, or to say, Arise,... and walk?"

Beauty for Ashes: This promise is given to Israel and will be fulfilled after the final stages of the great tribulation period. They have suffered affliction throughout their generations but nothing can compare with the trials and sorrows of that period which is termed, "the time of Jacob's trouble". It is described by the Lord in His Olivet discourse as, "great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be" (Mat. 24:21). The horrors and brutalities of those days will surpass the atrocities of all their historical experience. The nation will have reached its lowest ebb, as symbolized in the reference to ashes. Abraham mentions ashes in relation to his worth before the Lord (Gen. 18:27), and they are frequently associated with abasement and penitence. Israel, at each resting place in their wilderness journey, left a mound of valueless ashes, mute testimony to repeated sacrifices which had served their purpose, remaining in "the place where the ashes were poured out." God promises the seemingly impossible transformation from a worthless and useless position, and condition, to one of value and honour; from the non-appeal of ashes to beauty or adornment; from the depths of despair, in the apparent termination of their hopes, to the heights of glory, beauty and new horizons. The One who has promised is able also to perform (see Rom. 4:21).

The Oil of Joy for mourning is particularly, and initially, applicable to Israel; mourning has occupied a major place in their history and will continue to do so. In the passage in which this promise appears reference is made to "them that mourn in Zion," even in the place where peace and joy should abound mourning is the order of the day. The ministry of the Lord will be provided exactly where it is needed, "Ye shall be comforted in Jerusalem" (Is. 66:13). The joy in comfort, for the mourner of this dispensation, is spoken of by the Lord in Matthew 5:4, and is re-emphasized in the assurance to His disciples, "Ye shall be sorrowful, but your sorrow shall be turned into joy" (John 16:20).

The Garment of Praise for the spirit of heaviness. Throughout their generations Israel have laboured under the load of the latter. They continually longed and prayed for relief from their burden, but its weight and the corresponding depression will continue until the Lord fulfils His promise of clothing them in a garment of praise, This is in part prefigured in Luke 15, - the father's provision of "the best robe." The Lord's desire was constantly the obedience and blessing of His people; thus the plaintive word, "Oh that thou hadst hearkened to My commandments! then had thy peace been as a river" (Is. 48:18). Nevertheless, God will yet change their groaning into praise and, "the Lord God will cause... praise to spring forth before all the nations" (Is. 61:ll).Then the promise of "a garment of praise for the spirit of heaviness" will be realized and appreciated.

From our vantage point we have no doubts as to the Lord's promises to Israel being fulfilled, but we may not with the same confidence accept and apply the promises of God to ourselves. The triumphs of the future can easily be obscured by the trials of the present.

The promise was to Israel, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that He might be glorified. But all this can equally be appropriated by successive generations of those who "believe God."

Be still, my soul, thy God doth undertake

To guide the future as He has the past,

Thy hope, thy confidence let nothing shake;

All now mysterious shall be bright at last.

J. Rodgers, Toronto, Canada | Aug 1984
General