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Here in Exodus is a foreshadowing of what will take place on a larger scale at the time
of the end. In Exodus, it was the Egyptians that were taught by the terrible plagues to
acknowledge the Lord. In Isaiah it is "all flesh" that "oppresses" and that shall learn the
same lesson. There in Exodus it was a typical redemption, here, in Isaiah it will be the
glorious reality. The emphasis that there is "None like the Lord" found in Exodus, is
echoed in the passages already studied in Isaiah. The fact that the earth is the Lord's
(Exod. 9: 29) forms a part of the Seraph's worshipping testimony in Isa. 6: God
intends that all men shall know, but there is an indication in the use of this expression
both in Exodus and in Isaiah, that some will know the Lord as their Redeemer, whereas,
some will only know the Lord as the Redeemer of His people, a knowledge that leaves
them still unsaved. The subject however is not exhausted by these references or by these
two sub-divisions. The knowledge of the Lord finds a big place in the N.T. both in its
doctrine for the immediate present, and in its hope on the approaching future. We can but
indicate the trend of these passages.
No.7.
(49: 13 - 52: 12).
The awakened ear
(50: 4 - 9).
pp. 233 - 239
It may be somewhat difficult at first to perceive the relation of the opening verses of
Isa. 50: with the chapter going before. If we read the passage and allow our minds to be
occupied with the subject of `divorce' to the exclusion of the object with which that
question of divorce is introduced we may find it hard to believe that there is any
continuity. The reader will remember that in Isa. 40:, the blessed promise of restoration
is met by doubt, which the Lord dispels by saying, in effect:
Truly, all flesh is grass, but the restoration of My people is not going to be brought
about by "flesh", it is the Word of the Lord that endureth for ever, and it is the promise
and the Promiser, not poor frail man, that pledges the restoration of His land and people.
In the great section that is before us, namely Isa. 49: 13 - 52: 12, we shall find the
glorious promises interwoven with similar doubts that arise in the heart, as though the
prospect were indeed too good to be true and that the mind is haunted by memories of its
own lapse and failure.
Redemption is no sooner celebrated by a call to the heavens to `sing' and to the earth
to be `joyful' then there is interposed the doubt:
"But Zion said, the Lord hath forsaken me, and my Lord hath forgotten me" (49: 14).
This doubt is met by a question:
"Can a woman forget her sucking child?" (Isa. 49: 15).
Then the blessed promise of restoration is resumed: