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to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light
of the Gentiles, that thou shouldest be for salvation unto the ends of the earth" (46, 47).
The reader will need no more persuasive argument than that already provided by these
three passages, to lead him to see that "dispensational" truth, that "rightly divided" truth,
is really the only presentation of truth that is whole, complete, and that does not mislead
by misapplication.
Returning to Isa. 42:, we observe that this "covenant" for the people, this "light" for
the Gentiles, is expanded in the verse that follows:--
"To open the blind eyes, to bring out the prisoners from the prison, and them that sit in
darkness out of the prison house" (Isa. 42: 7).
This twofold figure of "the blind" and "the prisoner" is found in other parts of Isaiah,
but for the time, its study must be postponed.
There awaits us one section which is indicated in the structure, C | 42: 8-17. Ye
are gods, which is an exposition of the words that link the two parts of the structure
together, namely, those contained in verse 8:
"I am the Lord: that is My name: and My glory will I not give to another, neither My
praise to graven images" (Isa. 42: 8).
The prophet repeats and amplifies what he has already said concerning the futility of
image worship, once more concluding on a note of wondrous grace:
"I will bring the blind by a way that they knew not; I will lead them in paths that they
have not known: I will make darkness light before them, and crooked things straight.
These things will I do unto them, and not forsake them" (Isa. 42: 16).
We are now approaching the further unfolding of the Divine purpose contained in the
chapters that still await us, and to the blessed task of studying and understanding this we
must devote ourselves in the subsequent articles of this series.