Lakeland Florida Stake, July 8-9th
2019
Family History Leaders and Consultants, Memo
Minutes:
Family History Consultants,
1.
Brother Morse contacted me
and said that President Bailey stated it would be okay to close the Family
History Office for the rest of July and the month of August. Considering this
the Round Table scheduled for Saturday July 13th is cancelled. We will be in
contact with you the next time we reschedule Family History Center to be opened
and when the next Round Table will be. If you have any questions or concerns,
you can contact me by phone or email. Thank you.
Linda Lemery
2. What day are we closing?I think we should close starting next week; that way, patrons have time to adjust their schedules.I can post signs to that effect when I go in tomorrow....Steven Danderson
Lakeland Ward
3. I agree with Steve. We
need to give the patrons time to know so they don't show up for nothing.
Jeana
4.
What a wicked and perverse generation!!!Do we have time for vacation? Can the lord and our ancestors wait till we are done with all of our affairs ?Does anyone of you know what is to be a month in jail for a crime that you did not commit and have no one visit you or help you?We should send the memo to heaven also and to the prophet so everyone including the Lord can accommodate to our new schedule.Maybe the blessings our stake and our wards and branches need, The Lord is surely going to say, I think I can go on vacation and wait a month or two until I come back to bless these people.Not only that, forget about the patrons, think about the prisoners. Because of the unwillingness of some to help me get access to my own family search account has been closed since 2016 and to interview me for a temple recommend, I have to do my family history work with borrowed accounts and send my family's ordinance cards over a thousand miles away so my family and true friend can help me do the work because I cannot wait for lazy people or inconsiderate leaders that take lightly the counsel of the prophet that we are running out of time. That we should do this now.And you guys are agreeing in iniquity and congratiating each other. To close the family history center is a big No, No.If you can't be there then delegate for our dead cannot wait until we are done with all of our affairs, for conference upon conference our leaders are telling us with strong admonition that we are running out of time. Even temple building and temple work has become more of an urgency than chapel building.Miguel Tinoco, Loma Verde Branch
5. I'm not sure how serious you are, but I'd like a stab at responding to this:<<What a wicked and perverse generation!!!>>This is a true statement, though I suspect the same can be said about EVERY generation!😇<<Do we have time for vacation?>>Some do, others not.<<Can the lord and our ancestors wait till we are done with all of our affairs ?>>They obviously CAN wait, since they HAVE waited! 😇Perhaps the real question we should ask of the Lord is whether He will wait longer. 😇<<We should send the memo to heaven also and to the prophet so everyone including the Lord can accommodate to our new schedule. >>If either the Lord or His Prophet have given instruction that the FHCs remain open year-round, they SHOULD be looped into our discussion!However, I know of no such direction.<<Maybe the blessings our stake and our wards and branches need, The Lord is surely going to say, I think I can go on vacation and wait a month or two until I come back to bless these people.>>Actually, He might! 😇😉<<Not only that, forget about the patrons, think about the prisoners.>>We really should think about both. Those in the Paradise portion of Hades have it quite nice--thus, the wait isn't that much of a burden.<<Does anyone of you know what is to be a month in jail for a crime that you did not commit and have no one visit you or help you? >>Believe it or not, *I* know! My cell was in a stockade surrounded by an electrified fence in the middle of a mountainous desert, miles away from anything.I also know what it's like to face a possible death penalty, because of another person's act.But I digress. Another story for (maybe!) another time....<<Because of the unwillingness of some to help me get access to my own family search account has been closed since 2016 and to interview me for a temple recommend, I have to do my family history work with borrowed accounts and send my family's ordinance cards over a thousand miles away so my family and true friend can help me do the work because I cannot wait for lazy people or inconsiderate leaders that take lightly the counsel of the prophet that we are running out of time. That we should do this now.>>This concerns me, though not overmuch, since I'm not your Bishop. I don't know why your account was closed, but, since you appear to know the importance of Temple work, I believe it is imperative that you get with your Bishop, Ward Clerk, and Family History Consultant (in descending order of importance) to do what it takes to get your FamilySearch/www.ChurchofJesusChrist.org account and Temple Recommend renewed. You really should NOT be using others' accounts. That is verboten by Church directive.<< And you guys are agreeing in iniquity and congratiating each other. To close the family history center is a big No, No.If you can't be there then delegate for our dead cannot wait until we are done with all of our affairs, for conference upon conference our leaders are telling us with strong admonition that we are running out of time. Even temple building and temple work has become more of an urgency than chapel building.>>Most patrons are NOT members of the Church (That makes sense; we're outnumbered in the USA 30-to-one.). They are grateful that we are helping them in this work--for free. and the fact is, by doing their family history, they help us as much as we help them. I want to maintain that "win-win" relationship going, where all parties concerned get a massive infusion of the Spirit.The heads-up that I suggested is simply "loving our neighbour as ourselves," and "doing unto others...." It is good sense, good business, and is the kind thing to do.Steven Danderson
Lakeland Ward
6. I am just a messenger, but don't worry, The Lord will give you all an answer, just wait and see.Miguel TinocoLoma Verde Branch
7. You should see your Bishop--Pronto!Steven Danderson
Lakeland Ward
8.
Zion and Jerusalem, July 9, 2019
I am a just a forgotten clerk, a, a
half breed Jew, a Mulekite and also Lamanite, a registrant or a servant in the
hands of Christ, and I am fully consecrated to the Lord, 24/7 and this includes
weekend and holidays. Unlike you, who
have callings, I am a missionary and once a missionary, always a missionary. It
never expires. And I also have credentials that your blind leaders refuse to
read or see. I am here to regulate certain affairs in the church; and I
take my orders from higher authorities. (See Priesthood Line of Authority and Patriarchal
Blessing)
It is written in the book of
revelations that the children of Zion shall judge all things pertaining to
Zion. And that liars and hypocrites shall be discovered. I already cried at the
feet of the Bishop, and also at the feet of your stake President. I even copied
them on my first message to you all, for I do not do anything in darkness and I
fear not the wicked. They know who I am and also that I speak with the
authority, not of the church, not of the priesthood, not of Christ, but the
very authority of our Father in heaven. So, my authority is greater than their
authority and my rank is greater than their ranks. Who do you think appointed
them? Fist they both had to pass between my feet or scrutiny before they were
called and appointed. In any case, I'd rather obey and fear God than the
High Priest.
My words paid out. The Lord has been
served and He welcomes all of your valuable input.
With all humility, I am here to tell
you all, that the reason you are closing the family and history center for
nearly two months is not because you all cannot cope with the load of work or
need a break. The reason behind words, as per your kind complaints, is
that the work is too great and the laborers are too few. I know because I
do not know what to do with over 920 souls and over 3000 ordinances to
accomplish. Within the last two months we could only baptize by proxy service
about 200. Not counting the figures above and the over five hundred ordinances
conducted previously. We are laborers building wards and stakes on the other
side of the veil. And this work cannot be accomplished without you all. It is
fun to search and gather names and build endless genealogies, but the Lord also
wants results.
There is no sense in closing a
business when the business is good or booming. Other stakes have had the need
to hire or call all within their bounds, the same ways they call ward or stake
missionaries all willing and able souls to assist in the labors of temple work
and family history. What you should actually do is cry at the feet of your
leaders to call more temple and family history consultants, even everyone that
can do this work in their own home with their own computers to assist
those patrons who are not members of the church.
Then saith the Lord unto his
disciples:
"The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."Matthew 9:37–38For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion.And liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known.And even the bishop, who is a judge, and his counselors, if they are not faithful in their stewardships shall be condemned, and others shall be planted in their stead.For, behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her;And she shall be an ensign unto the people, and there shall come unto her out of every nation under heaven.And the day shall come when the nations of the earth shall tremble because of her, and shall fear because of her terrible ones. The Lord hath spoken it. Amen.Doctrine and Covenants 64:38–43
Now, unto what shall I liken the children of Zion? I will liken them unto the parable of the woman and the unjust judge, for men ought always to pray and not to faint, which saith—There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying: Avenge me of mine adversary. And he would not for a while, but afterward he said within himself: Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me.Thus will I liken the children of Zion.Let them importune at the feet of the judge; And if he heed them not, let them importune at the feet of the governor;And if the governor heed them not, let them importune at the feet of the president; And if the president heed them not, then will the Lord arise and come forth out of his hiding place, and in his fury vex the nation;And in his hot displeasure, and in his fierce anger, in his time, will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites, and unbelievers;Even in outer darkness, where there is weeping, and wailing, and gnashing of teeth.Pray ye, therefore, that their ears may be opened unto your cries, that I may be merciful unto them, that these things may not come upon them.What I have said unto you must needs be, that all men may be left without excuse; That wise men and rulers may hear and know that which they have never considered;That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God.Doctrine and Covenants 101:81–95
It is the duty of the Lord’s clerk, whom he has appointed, to keep a history, and a general church record of all things that transpire in Zion, and of all those who consecrate properties, and receive inheritances legally from the bishop; And also their manner of life, their faith, and works; and also of the apostates who apostatize after receiving their inheritances. It is contrary to the will and commandment of God that those who receive not their inheritance by consecration, agreeable to his law, which he has given, that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God. Neither is their genealogy to be kept, or to be had where it may be found on any of the records or history of the church. Their names shall not be found, neither the names of the fathers, nor the names of the children written in the book of the law of God, saith the Lord of Hosts.
Yea, thus saith the still small voice, which whispereth through and pierceth all things, and often times it maketh my bones to quake while it maketh manifest, saying: And it shall come to pass that I, the Lord God, will send one mighty and strong, holding the scepter of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; while his bowels shall be a fountain of truth, to set in order the house of God, and to arrange by lot the inheritances of the saints whose names are found, and the names of their fathers, and of their children, enrolled in the book of the law of God; While that man, who was called of God and appointed, that putteth forth his hand to steady the ark of God, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning. and all they who are not found written in the book of remembrance shall find none inheritance in that day, but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth.
These things I say not of myself; therefore, as the Lord speaketh, he will also fulfil. And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the church, as well as the lesser priesthood, or the members, in that day shall not find an inheritance among the saints of the Most High; Therefore, it shall be done unto them as unto the children of the priest, as will be found recorded in the second chapter and sixty-first and second verses of Ezra.Doctrine and Covenants 85:1–12
I told you that the LORD would give
you an answer and you did not believe me. Who has believed our report? To whom
has the Arm of the Lord been revealed?
The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned. The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiter, and my cheeks to them that plucked off the hair. I hid not my face from shame and spitting. For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed. And the Lord is near, and he justifieth me. Who will contend with me? Let us stand together. Who is mine adversary? Let him come near me, and I will smite him with the strength of my mouth. For the Lord God will help me. And all they who shall condemn me, behold, all they shall wax old as a garment, and the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks which ye have kindled. This shall ye have of mine hand—ye shall lie down in sorrow.Book of MormonScriptues
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.Old TestamentScriptures
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.Old TestamentScriptures
These things I say not of myself but
as one having authority in the sacred name of Jesus Christ Amen,
Miguel Angel Tinok Rod-Tree-Jesse
For behold, it is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward.
ReplyDeleteVerily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness;
For the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward.
But he that doeth not anything until he is commanded, and receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned.
Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments?
Who am I, saith the Lord, that have promised and have not fulfilled?
I command and men obey not; I revoke and they receive not the blessing.
Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above.
Doctrine and Covenants 58:26-33
Doctrine and Covenants
Scriptures
But Jesus answered them, My Father worketh hitherto, and I work.
ReplyDeleteTherefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.
Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
For the Father judgeth no man, but hath committed all judgment unto the Son:
That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
John 5:17-24
New Testament
Scriptures
Yea, even doth not Isaiah say: Who hath believed our report, and to whom is the arm of the Lord revealed?
ReplyDeleteFor he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him.
He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not.
Surely he has borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.
All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all.
He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb so he opened not his mouth.
He was taken from prison and from judgment; and who shall declare his generation? For he was cut off out of the land of the living; for the transgressions of my people was he stricken.
And he made his grave with the wicked, and with the rich in his death; because he had done no evil, neither was any deceit in his mouth.
Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.
He shall see the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bore the sins of many, and made intercession for the transgressors.
Mosiah 14:1-12
Book of Mormon
Scriptures
1 Who has believed our revelation?On whose account has the arm of Jehovah been revealed?
DeleteParallel statements infer that Jehovah’s arm (Isaiah 51:9; 52:10)—his end-time servant—is “revealed” for the sake of those who “believe” the revelation concerning the person who is the subject of verses 1-10. Believing in Jehovah’s revelation as his servant reveals it (Isaiah 21:10; 50:10; 52:15) thus constitutes a test of one’s faith in the God of Israel. Use of the possessive “our revelation” suggests that alternative versions exist that aren’t grounded in the truth. It also implies that a division occurs between those of Jehovah’s people who believe the revelation and those who don’t (Isaiah 28:16; 43:10).
While scholars lump Isaiah 52:13-53:12 together as a single messianic prophecy, a distinction exists between those verses in which Jehovah speaks of his servant (Isaiah 52:13-15; 53:11-12) and those in which a spokesman for Jehovah’s people, tenably the servant, speaks of the subject of Isaiah 53:1-10. Isaiah’s Servant-Tyrant Parallelism—a structure of twenty-one antithetical verses that contrast the king of Babylon in chapter 14 with the King of Zion in chapters 52-53—shows that the subject of Isaiah 53:1-10 is none other than Jehovah, the King of Zion, and that his servant resembles him.
As we have seen, a close affinity exists between Jehovah and his servant. They appear as two arms of God—righteousness and salvation—that intervene among humanity to restore and deliver Jehovah’s people (Isaiah 33:2; 40:10-11; 48:14-16; 51:5, 9-11; 52:10; 59:16). Jehovah’s empowering his arm (Isaiah 51:9) thus means that with the coming of the servant events take a new turn. Word links show that divine revelation comes forth that only those weaned from milk can digest, while those who are content with a lesser portion of Jehovah’s word are ensnared and taken captive (Isaiah 28:9-16).
http://www.isaiahexplained.com/53#commentary
2 Like a sapling he grew up in his presence,a stalk out of arid ground.He had no distinguished appearance,that we should notice him;he had no pleasing aspect,that we should find him attractive.
ReplyDeleteThe terms sapling and stalk designate a messianic person and in that respect resemble the similar terms shoot, stock, and branch (Isaiah 11:1; cf. Jeremiah 23:5; 33:15; Zechariah 3:8). The paralleled antithetical ideas of his growing up “in his presence” and “out of arid ground” denote that although he “grows up” or “ascends” (ya‘al) spiritually in a time of his people’s apostasy and covenant curse, he himself enjoys direct access to his God. And yet, in spite of his being so highly favored, one wouldn’t conclude such a divine privilege from the common outward appearance that defines his humanity.
3 He was despised and disdained by men,a man of grief, accustomed to suffering.As one from whom men hide their faceshe was shunned, deemed by us of no merit.
4 Yet he bore our sufferings, endured our griefs,though we thought him stricken,smitten of God, and humbled.
Two kinds of perception are evident toward the messianic person in question: (1) from a people astray or who believe their own version of God’s revelation and who thus feel threatened by one who embodies the truth; and (2) from righteous individuals who aren’t offended by God’s revelation (v 1) because they themselves live the truth as best they know how. The pronouns “us,” “our,” and “we”—used by a spokesman for Jehovah’s people such as his servant—show that those in the alienated category may in the end realize the true nature of the person they have erstwhile “despised” and “disdained.”
Although the subject of verses 1-10 is Israel’s God Jehovah, the King of Zion (Isaiah 52:7), he appears to his people as “a man” (cf. Genesis 18:1-16). In the pattern of descent before ascent that every proxy savior experiences under the terms of the Davidic Covenant (Isaiah 37:20, 33-35; 38:1-6), Jehovah too suffers as a man in the course of redeeming his people before he comes to reign on the earth as King of Zion (Isaiah 43:24-25; 44:22; 59:19-20; 62:11; 63:8-9). Considered a reprobate and under a curse, he bears the iniquities of reprobates by taking their curses on himself in order to reverse them.
The seven pairs of antithetical themes of Isaiah’s Seven-Part Structure—Ruin & Rebirth, Rebellion & Compliance, Punishment & Deliverance, Humiliation & Exaltation, Suffering & Salvation, Disloyalty & Loyalty, Disinheritance & Inheritance—are evident in Jehovah more than in any person. While he undergoes ruin, punishment, humiliation, suffering, and disinheritance, he does so on behalf of those who are rebellious and disloyal. But because he is compliant and loyal, he experiences rebirth, deliverance, exaltation, salvation, and inheritance in the end as an example to all who emulate him.
5 But he was pierced for our transgressions,crushed because of our iniquities;the price of our peace he incurred,and with his wounds we are healed.
ReplyDeleteAs a proxy savior, Jehovah is “pierced” and “crushed” in the course of paying the price of his people’s peace. They are healed of covenant curses because of his “wounds,” fulfilling David’s and Zechariah’s prophecies: “They pierce my hands and my feet. I can count all my bones. They look at me and stare. They part my garments between them and cast lots for my vesture” (Psalm 22:16-18); “They shall look upon me whom they have pierced. And they shall mourn for him as one mourns for his only son, and be in bitterness for him as one who is in bitterness for his firstborn” (Zechariah 12:10).
The terms “peace” and “healing” form word links to covenant curse reversals Jehovah performs upon the debt of his people’s transgressions being paid: “O Jehovah, you bring about our peace” (Isaiah 26:12); “I occasion peace and cause calamity” (Isaiah 45:7); “I have seen his conduct and I will heal him; I will guide him and amply console him and those who mourn for him, who partake of the fruit of the lips: ‘Peace, wellbeing, to those far off and to those who are near,’ says Jehovah who heals him” (Isaiah 57:18-19); “Jehovah binds up the fracture of his people and heals their open wound” (Isaiah 30:26).
To satisfy the requirements of justice—so that his people might be recipients of his mercy—Jehovah answers for their disloyalties as a vassal to an emperor by taking upon himself their transgressions. Because “Jehovah is a God of justice” (Isaiah 30:18), only on the basis of justice being served can mercy operate or Jehovah could not be a just God. Rather, his saving his people by bearing their infirmities—“taking upon himself the form of a servant” or vassal (Philippians 2:7)—betrays an extraordinary act of love: “Truly you are a God who dissembles himself, O Savior, God of Israel” (Isaiah 45:15).
The Hebrew term “peace” (salom)—a synonym of “salvation” and “good” (Isaiah 52:7)—additionally possesses the connotation of “wholeness” or “completeness” that characterizes a person’s attaining the full stature of man or woman spiritually and physically. The “peace” for which Jehovah pays the price when serving as his people’s proxy savior, and the “healing” he generates on their behalf, therefore, lay the foundation upon which all salvation and covenant blessings rest, preparing the way for God to fulfill his divine purpose of exalting his children that underlies all his dealings with them.
6 We all like sheep had gone astray,each of us headed his own way;Jehovah brought together upon him the iniquity of us all.
ReplyDeleteThe imagery of sheep wandering in all directions and Jehovah’s bringing together on him (or himself) everyone’s iniquities contrasts the character traits of Jehovah and his people. Word links identify the term “astray” or “erring” (ta‘inu) with Jehovah’s prophets, priests, and people (Isaiah 28:7; 29:24) and the term “sheep” or “flock” (s’on) as Jehovah’s people and the nations (Isaiah 13:14; 63:11). Consistent with the Servant-Tyrant Parallelism’s use of the name Jehovah to denote a divine office, its use in the present instance (vv 6, 10) may additionally refer to the Most High God (cf. Isaiah 14:14).
7 He was harassed, yet submissive,and opened not his mouth—like a lamb led to slaughter,like a sheep, dumb before its shearers,he opened not his mouth.
As animals are often mistreated, so is Jehovah during his earthly ministry. Though he is “harassed” or “oppressed” (niggas), he is “submissive” or “afflicted” (na‘aneh) and doesn’t resist evil. The imagery of a lamb led to slaughter alludes to the sacrifice of his life as “an offering for guilt” under the Law of Moses (v 10), in which a sacrificial animal substitutes for a person who has transgressed. Isaiah thus combines the role of a proxy savior under the terms of the Davidic Covenant with the proxy role of a sacrificial lamb under the Mosaic Code to show the composite nature of Jehovah’s saving roles.
8 By arrest and trial he was taken away.Who can apprise his generationthat he was cut off from the land of the livingfor the crime of my people,to whom the blow was due?
The terms “arrest” and “trial” signify official prosecution at the hands of civil and/or ecclesiastical authorities. These terms additionally accord with the pattern of a vassal king’s prosecution by an emperor for his or his people’s disloyalties to the emperor. In Jehovah’s case, however, the disloyalties are not his own but those of his people for whom he is answerable to the emperor. His being “cut off” from the land of the living means that he is condemned to death, paradoxically by those for whose crimes and transgressions he fulfills the requirements of justice (Isaiah 43:24-25; 44:22; 63:7-10).
As only Israel’s God—not a man and not an animal—qualifies as an unblemished sacrifice for sin (cf. Exodus 12:5; Leviticus 1:3; 4:3), and as only he can answer to all eternity as a vassal to an emperor under the terms of the Davidic Covenant (cf. Isaiah 37:35; 55:5), the requirements of justice Jehovah discharges on behalf of his people are all-encompassing and infinite for those whom he saves (Isaiah 43:12; 45:17; 51:6, 8). But to apprise his generation—those whom he saves—of this demonstration of divine goodness is another matter, as few in this world comprehend or perceive its profound reality (v 1).
9 He was appointed among the wicked in death,aamong the rich was his burial;byet he had done no violence,and deceit was not in his mouth.
ReplyDeleteWhile the Masoretic Text says, “Among the wicked was his burial, and among the rich his death,” verse 9’s parallel features suggest the opposite. Because violence is typical of the wicked and deceit of the rich, not vice versa, and because a person dies before he is buried, not vice versa, the MT version appears corrupt. That the person is innocent, moreover, reaffirms that he dies on account of others’ guilt, not his own. And as ascent follows descent, Jehovah’s elect’s rising from the dust in Isaiah’s Servant-Tyrant Parallelism (Isaiah 52:1-2) establishes the pattern for Jehovah’s rising from the dust.
10 But Jehovah willed to crush him,causing him suffering,that, if hec made his life an offering for guilt,he might see his offspring and prolong his days,and that the purposes of Jehovahmight prosper in his hand.
ReplyDeleteBoth the deliverance King Hezekiah obtains on a local level (Isaiah 37:35; 38:4-6) and the salvation the King of Zion obtains on a universal level follow the same pattern under the terms of the Davidic Covenant. As noted, under its terms a vassal king performs the spiritual function of a proxy savior on the model of ancient Near Eastern emperor-vassal covenants in which the emperor binds himself to deliver a vassal and his people from a mortal threat when the vassal keeps the law of the emperor and the people keep the law of the vassal. Where that formula breaks down, the emperor has no obligation.
While Hezekiah has such an emperor-vassal relationship with Jehovah, Jehovah has a parallel relationship with the Most High God. Under the terms of such a covenant, the vassal is answerable to the emperor for the disloyalties of his people. But because the emperor-vassal model only partially covers this scenario, Isaiah combines it with that of animal sacrifice. By making his life “an offering for guilt” (’asam)—that is, by suffering his people’s punishments not just on behalf of their temporal salvation but also their spiritual or eternal salvation—Jehovah personifies all salvation (Isaiah 33:2; 62:11).
Once justice is served, the emperor is under obligation to deliver the vassal king and his people from a mortal threat. However, if the vassal willingly goes to his death in order to serve justice, then the only way the emperor can deliver him is to raise him from the dead. By the same token, those who give the vassal king their allegiance (Isaiah 45:23), too, qualify for deliverance from death—the ultimate mortal threat—by being resurrected from the dead. Through his sacrifice, Jehovah, the King of Zion, thus accounts for all aspects of his people’s salvation, temporal and spiritual, past, present, and future.
That Jehovah has literal offspring on the earth fulfills a fundamental covenant blessing (Genesis 1:28; 22:17; Deuteronomy 28:4; Psalm 89:4). Together with a proper burial (v 9)—also a covenant blessing—it again attests that is he is innocent of the crimes for which he is put to death. In the antithetical verses of Isaiah’s Servant-Tyrant Parallelism, for example, the king of Babylon receives no burial and ends up with no offspring (Isaiah 14:20-21)—both covenant curses. A person’s days being “prolonged” or “extended” (ya’arik) (Deuteronomy 6:2) in part denotes his having continuing offspring.
That historically the only person whose life and sufferings match all aspects of Isaiah’s prophecy in verses 1-10 is Jesus of Nazareth makes him the only candidate of a “man” (v 3) who is also Jehovah the God of Israel. That agrees with Jehovah’s appearance to Abraham as one of three “men” (Genesis 18:1-33) and with Jacob’s encounter with a “man” who was also Israel’s God (Genesis 32:24-30). Jesus affirmed he was Jehovah when he answered a question by the Pharisees, stating, “Before Abraham was, I am” (John 8:58; emphasis added), which verb embodies the name Jehovah (cf. Exodus 3:13-14).
ReplyDeleteFor supposedly blaspheming by claiming he was God or the Son of God, Jesus was put to death (Matthew 26:63-66; John 10:31-38). The fact that Isaiah’s synchronous literary structures transform the Book of Isaiah into an allegory of the end-time nevertheless doesn’t locate the historical context of verses 1-10 in the end-time. Twin servant passages that enclose verses 1-10, however (Isaiah 52:13-15; 53:11-12), relate them to the mission of Jehovah’s servant in the end-time, verse 1’s question being whether Jehovah’s people in that day “believe” the revelation of Jehovah’s earthly life and sufferings.
That the purposes of Jehovah might prosper in his hand. A transitional phrase to verses 11-12, this infers that on the foundation of justice and mercy that Jehovah establishes by fulfilling his proxy roles, his “purposes” or “desires” (hepes) may now “prosper” or “succeed” (yislah). Without his laying that spiritual groundwork, humanity would forever continue incurring covenant curses. For those who covenant with Jehovah, on the other hand, their overcoming covenant curses through the foundation of salvation Jehovah has laid enables them to ascend to higher spiritual levels not otherwise possible.
An exemplary instance of such ascent is Jehovah’s servant—his right hand. He follows closely Jehovah’s pattern of a proxy savior under the terms of the Davidic Covenant by his, too, suffering afflictions through a descent phase (Isaiah 49:7; 50:5-6; 52:14) and subsequently rising to glory in his ascent phase (Isaiah 49:7; 52:13; 55:5). The basis of that reversal from curse to blessing, however—for the servant and for all who emulate him—is Jehovah’s earthly mission as his people’s Savior (Isaiah 43:11-13; 45:21-25; 63:8-9), Jehovah’s ultimate purpose and desire being the exaltation of his people.
11 He shall see the toil of his soul and be satisfied;because of his knowledge,and by bearing their iniquities,shall my servant, the righteous one, vindicate many.
ReplyDeleteThe positioning of verses 1-10 between the two servant passages (Isaiah 52:13-15; 53:11-12) suggests a close affinity between their subjects. Jehovah and his servant—both of whom serve as proxy saviors but on different spiritual levels—resemble one another in many aspects of their descent and ascent phases. What is said of one is thus typical also of the other. The spiritual salvation Jehovah obtains by paying the price of his people’s transgressions under God’s law of justice, however, is unique to him, whereas the temporal salvation the servant obtains is obtained by others of Jehovah’s servants as well.
King Hezekiah’s role as a proxy savior in obtaining his people’s temporal salvation under the terms of the Davidic Covenant (Isaiah 37:35-36; 38:4-6) nevertheless serves as a type of both Jehovah and his servant. Although verse 11—in which Jehovah speaks of his “servant” or vassal—specifically addresses the servant’s role of proxy savior, all three—Jehovah, his servant, and Hezekiah, each on his own level—“bear their [people’s] iniquities” when answering for their disloyalties. All three proxy saviors, in other words, take their peoples’ covenant curses upon themselves and suffer on their account.
The “toil of his soul” that characterizes a proxy savior’s descent phase as he bears his people’s iniquities is demonstrated in Hezekiah’s deathly agony at the time Assyria threatens Jerusalem: “My life is cut off like woven fabric; he is severing me from the loom. Can I contain myself until morning, while like a lion he racks my whole frame? [Surely,] as night has followed day, you are bringing on my end! Like a mounting lark I twitter, like a dove I murmur. My eyes are drawn looking heavenward; I am utterly sleepless from bitterness of soul. O Jehovah, I am in straits; be my surety!” (Isaiah 38:12-14).
The servant’s “knowledge”—which term defines an intact covenant relationship—thus consists of the terms of the Davidic Covenant under which he may “vindicate” or “justify” (yasdiq) Jehovah’s people before their God. As he takes upon himself their covenant curses that are a consequence of their iniquities, he knows he will suffer. But he also knows that by serving as their proxy savior Jehovah will spare his people when the end-time Assyrian power attempts to destroy them. Such unselfish acts define Jehovah’s righteousness, which the servant exemplifies (Isaiah 11:4-5; 32:1; 41:2, 10; 46:11-13).
12 I will assign him an inheritance among the great,and he shall divide the spoil with the mighty,because he poured out his soul unto death,and was numbered with criminals—he bore the sins of many,and made intercession for the transgressors.
ReplyDeleteIsaiah draws on many heroes in Israel’s history who serve as types of Jehovah’s end-time servant: Abraham, who came from the east and called on the name of Jehovah (Genesis 12:8; 13:4; Isaiah 41:2, 25); Moses, who led Israel out of bondage in Egypt (Exodus 14:1-31; Isaiah 49:8-12); David, whom Jehovah endowed with his holy Spirit (1 Samuel 16:13; Isaiah 11:2; 42:1; 61:1); Solomon, who became renowned among the nations (1 Kings 10:1; Isaiah 52:13, 15); and Cyrus, who released Israel’s exiles and decreed the rebuilding of Jerusalem and its temple (Ezra 6:3-5; Isaiah 44:26, 28; 45:1, 13).
Verse 12 reveals other such ancient types: Caleb, who received “an inheritance among the great” for his integrity (Joshua 14:14); David, who “divide[d] the spoil with the mighty” when he vanquished the Amalekites (1 Samuel 30:26); Hezekiah, who “poured out his soul unto death” during his illness (Isaiah 38:1-20); David, who was “numbered with criminals” when Saul outlawed him (1 Samuel 22:1-2); Job, who “[bore] the sins of many” upon the lavish lifestyle of his children (Job 1:5); and Moses, who “made intercession for transgressors” when Israel worshiped an idol (Deuteronomy 9:16-29).
A clear distinction thus exists between Jehovah and his servant. While one makes his life “an offering for guilt” and dies like “a lamb” (vv 7-10), the other lives to “divide the spoil” and receive “an inheritance” in the land (v 12). In other words, although one does not experience a reversal of circumstances in his lifetime, the other does when Jehovah heals and empowers him (Isaiah 49:7-8; 51:9; 57:18). As no savior’s descent phase occurs without a corresponding ascent phase, however, Jehovah’s coming in glory to reign as King of Zion constitutes his ascent phase (Isaiah 52:7-8; 59:19-20; 62:11).
http://www.isaiahexplained.com/53#commentary
1 A shoot will spring up from the stock of Jesse
ReplyDeleteand a branch from its graft bear fruit.
While chapter 10 ends with imagery depicting the archtyrant’s hewing down trees, chapter 11 begins with tree imagery infused with hope. The tree that represents Jehovah’s people, however—viably an olive tree (Jeremiah 11:16; Hosea 14:5-6)—doesn’t at first bear fruit, at least not good fruit (cf. Isaiah 5:1-2). The horticultural process Isaiah describes shows that its purpose is to cause the tree again to “bear fruit” (yipreh). While its “stock” or “trunk” (geza‘) is identified with Jesse, the father of King David, the “shoot,” “watersprout,” or “sucker” (hoter) that springs from it is wild by nature.
The third member of Isaiah’s olive tree allegory is the “branch” (neser) that “bears fruit,” representing the final stage of a threefold process. In effect, when an olive tree no longer bears good fruit it can (1) be cut down, or (2) kept growing if one or more limbs show signs of life. In this case, such a limb is the watersprout, the kind of shoot that grows straight up from a tree’s trunk but doesn’t itself bear fruit. For that reason, farmers lop them off in the spring. If the watersprout can keep the tree alive, however, then it may be permitted to grow until it becomes sufficiently strong to support a graft.
Isaiah provides a clue to the identity of the branch in the “sprig,” “root,” or “graft” (sores) of verse 10. When grafted into the shoot or watersprout, the sprig—a tame olive tree variety—may eventually grow into a fruit-bearing branch and become a newly regenerated tree. As does the sprig (v 10) that becomes the branch (v 1), the stock and shoot represent persons instrumental in empowering the tree—Jehovah’s covenant people—to again bear fruit. Because of the principle of “the one and the many,” each individual additionally represents the people associated with his particular phase of the process.
A shoot will spring up from the stock of Jesse. The wild nature of the shoot or watersprout suggests a connection with the Gentiles who interact with Israel’s ethnic lineages (cf. Romans 11). Certain kings and queens of the Gentiles, for example, play a key role in the end-time restoration of Jehovah’s people: “Thus says my Lord Jehovah: ‘I will lift up my hand to the Gentiles, raise my ensign to the peoples; and they will bring your sons in their bosoms and carry your daughters on their shoulders. Kings shall be your foster fathers, queens your nursing mothers’” (Isaiah 49:22-23; emphasis added).
The assimilation of many Israelites into the Gentile nations following Israel’s ancient exile has led to two kinds of end-time lineages of Jehovah’s people: (1) ethnic; and (2) assimilated. The wild nature of the shoot suggests an identity with Israel’s assimilated lineages. While these keep the tree alive, in the end they bear no fruit and are mostly cut off so that the sprig may be grafted in. In that case, the assimilated lineages who are cut off represent Jehovah’s people who are destroyed in his Day of Judgment, while the assimilated lineages who sustain the graft are the kings and queens of the Gentiles.
The identity of the shoot, stock, and branch appears from clues in Isaiah’s olive tree allegory. The words “of Jesse” (vv 1, 10) yield a Davidic and messianic identity for all three individuals. The sprig that is grafted into the shoot—which becomes the fruit-bearing branch—is Jehovah’s end-time servant who represents Israel’s ethnic lineages (vv 10-12; Isaiah 4:2). The shoot into which the sprig is grafted—that does not, in the end, bear fruit—is a servant of Jehovah who represents Israel’s assimilated lineages. The stock is Jehovah, who represents his people Israel as a whole (cf. Isaiah 53:2).
2 The Spirit of Jehovah will rest upon him—the spirit of wisdom and of understanding,the spirit of counsel and of valor,the spirit of knowledgeand of the fear of Jehovah.
ReplyDeleteAlthough all three messianic individuals in Isaiah’s olive tree allegory evidence the divine attributes here listed, grammatically they apply to the last one mentioned—the branch—Jehovah’s end-time servant. Word links confirm that identity: “My servant whom I sustain, my chosen one in whom I delight, him I have endowed with my Spirit; he will dispense justice to the nations” (Isaiah 42:1); “He will be called Wonderful Counsellor, One Mighty in Valor” (Isaiah 9:6); “Because of his knowledge, and by bearing their iniquities, shall my servant, the righteous one, vindicate many” (Isaiah 53:11).
Based on the principle of “the one and the many,” moreover, those to whom Jehovah’s servant ministers, who emulate him (cf. Isaiah 8:16), come to demonstrate the same divine attributes: “My Spirit which is upon you and my words which I have placed in your mouth shall not depart from your mouth” (Isaiah 59:21); “I have charged my holy ones, called out my valiant ones: my anger is not upon those who take pride in me” (Isaiah 13:3); “Your faithfulness in time [of trial] shall prove to be a strength, your wisdom and knowledge your salvation; your fear of Jehovah shall be your riches” (Isaiah 33:6).
3 His intuition will be guidedby the fear of Jehovah;he will not judge by what his eyes see,nor establish proof by what his ears hear. 4 He will judge the poor with righteousness,and with equity arbitrate for the lowly in the land;he will smite the earth with the rod of his mouthand with the breath of his lips slay the wicked. 5 Righteousness will be as a band about his waist,faithfulness a girdle round his loins.
ReplyDeleteAlthough Jehovah’s servant is still the subject of the passage, in the context of Jehovah’s millennial reign of peace (vv 2-9) several candidates exist for those who “judge.” First is Israel’s God: “Jehovah is our Judge, and Jehovah our Lawgiver” (Isaiah 33:22). Second is Jehovah’s servant: “In loving kindness shall a throne be set up in the abode of David, and in faithfulness a judge sit on it who will maintain justice and expedite righteousness” (Isaiah 16:5). And third are Jehovah’s millennial judges: “I will restore your judges as at the first, and your counselors as in the beginning” (Isaiah 1:26).
Because the servant is a forerunner to Jehovah’s coming to reign on the earth, the roles of Jehovah and his servant are closely intertwined. Their judging the nations is therefore likewise intertwined. Isaiah compares them to two arms—righteousness and salvation—who judge the peoples: “My righteousness shall be at hand and my salvation proceed; my arms shall judge the peoples” (Isaiah 51:5; emphasis added). In short, Jehovah’s arm of righteousness—his servant (Isaiah 41:2; 46:11-13)—prepares the way before the arm of salvation, who is Jehovah (Isaiah 33:2; 40:10-11; 46:13; 62:10-11).
He will judge. Because of many parallel roles of Jehovah and his servant, the subject of the above passage may switch back and forth between the two. On one level, for example, the servant—unlike the reprobate judges of Jehovah’s people—judges the people “with righteousness” or “righteously” (besedeq). On another level, Jehovah judges the people “with righteousness” (besedeq)—that is, through his servant who personifies “righteousness” (Isaiah 41:2; 46:11-13). As the servant emulates Jehovah in ministering justice, moreover (Isaiah 9:6-7; 42:1-4), so others who judge emulate the servant.
He will smite. Multiple applications of the above passage similarly apply to the terms “rod,” “mouth,” “breath,” and “lips.” On the one hand, Jehovah’s servant—his rod, mouth, breath, and lips (Isaiah 48:3; 49:2; 51:16; 57:18-19; 62:1-2)—is its subject. On the other, Jehovah is its subject in the sense that he appoints the servant as his instrument of punishment and deliverance. On a third, possible level, the king of Assyria/Babylon—Jehovah’s rod, mouth, breath, and lips (Isaiah 9:4, 12; 10:5, 15; 30:27-28; 33:11-12; 59:3)—is its subject when Jehovah appoints him as his instrument of punishment.
His intuition will be [guided] by the fear of Jehovah. Like Israel’s God, his exemplar, Jehovah’s servant knows intuitively the justice or injustice of the cases he judges. Imbued with Jehovah’s Spirit and the fear of Jehovah (v 2)—having followed his counsel to “sanctify Jehovah of Hosts, making him your fear, him your awe” (Isaiah 8:13)—he is equal to the task. As Moses judged Jehovah’s people, but also appointed additional judges to judge them (Exodus 18:19-26), so the servant and other judges arbitrate equitably for the poor and lowly in the land (Isaiah 16:4-5; 28:5-6; 32:1; 42:1-4; 60:17-18).
6 Then shall the wolf dwell among lambsand the leopard lie down with young goats;calves and young lions awill feeda together,and a youngster will lead them to pasture. 7 When a cow and bear browse,their young will rest together;the lion will eat straw like the ox. 8 A suckling infant will play near the adder’s den,and the toddler reach his handover the viper’s nest.
ReplyDeleteIn contrast to the trees (people) whom the archtyrant hews down (Isaiah 10:15, 33-34)—who identify with the part of the shoot or watersprout that is cut off (v 1)—those who are grafted in, or who remain with the olive tree to sustain the graft, enjoy the millennial peace that ensues when Jehovah commences his reign on the earth. Now bringing forth good fruit, Jehovah’s millennial people enjoy an abundance of covenant blessings that spread abroad and touch all creation. With justice and righteousness established throughout the earth, there exists no more cause for enmity among God’s creatures.
Ritually clean animals, ones that divide the hoof and chew the cud (Leviticus 11:3)—“lambs,” “goats,” “calves,” “cows,” and “oxen”—live in harmony with the unclean: “wolves,” “leopards,” “lions,” “bears,” “adders,” and “vipers” (Isaiah 65:25). Symbolizing the disharmony that existed on the earth between the natural and assimilated lineages of Jehovah’s people and the nations, enmity in the animal kingdom disappears as all creatures become tame. The “youngster” who “leads” them symbolizes Jehovah’s servant who leads his people in the new exodus (Isaiah 40:11; 42:16; 58:8; 63:11-14).
9 There shall be no harm or injury donethroughout my holy mountain,for the earth shall be filledwith the knowledge of Jehovahas the oceans are overspread with waters.
Where “harm and injury” were wrought—among Jehovah’s people themselves and by their enemies—now only peace prevails. The parallel incidence of Jehovah’s “holy mountain” and “the earth” signifies that the nation or kingdom of his sanctified people ultimately spreads throughout the earth. The “knowledge” of Jehovah implies a personal knowledge that results from covenant keeping, not just a knowledge of his attributes. As the sea once epitomized the destructive power that was the archtyrant (v 15; Isaiah 5:30; 10:24-26; 51:15; 57:20), so in the millennial age its waters are subdued.
10 In that day the sprig of Jesse,who stands for an ensign to the peoples,shall be sought by the nations,and his rest shall be glorious.
ReplyDeleteThe appearance of the millennial passage (vv 2-9) between twin predictions of a descendant of Jesse (vv 1, 10) infers that he is instrumental in preparing the way for Jehovah’s millennial peace. The “sprig,” “root,” or “graft” (sores) of Jesse—which represents the early or grafting phase of the branch that bears fruit (v 1)—serves as Jehovah’s “ensign” (nes) to the “peoples” or “nations” (‘ammim) in rallying the “nations” or “Gentiles” (goyim) to Jehovah’s standard. For the branch to bear fruit and the millennial peace to begin, a righteous people of God must first be born (Isaiah 55:3-5; 66:7-12).
While the sprig of Jesse—Jehovah’s servant and son—inherits a “throne of David” on the model of King Hezekiah (Isaiah 9:6-7; 16:4-5), he does so only after restoring Jehovah’s people. The restorative events in which he is instrumental—their release from bondage, new exodus to Zion, wandering in the wilderness, and conquest, inheritance, and rebuilding of promised lands—typify all prophecies that deal with Jehovah’s servant (Isaiah 7:14-15, 21-22; 9:1-7; 11:10-16; 41:2-20, 25-27; 42:1-7; 43:2-8; 44:26-28; 45:1-4, 13; 46:11-13; 48:13-16; 49:1-26; 50:4-11; 51:9-11; 52:7-15; 55:3-5, 12).
His rest shall be glorious. Upon fulfilling his mission as Jehovah’s ensign to the nations—rallying the scattered remnants of Jehovah’s people to repent of transgression and return from dispersion—the servant receives as an inheritance a glorious “rest.” That rest is Jehovah’s rest (Deuteronomy 12:9-11), the place where Jehovah dwells (Isaiah 66:1)—Mount Zion (Psalm 132:13-14; Isaiah 8:18; 24:23). While the wicked of Jehovah’s people refuse to enter into his rest (Isaiah 28:12; 57:20-21; Hebrews 3:11, 18), those whom the servant gathers to Zion do enter into his rest (Isaiah 12:6; 32:16-20).
11 In that day my Lord will again braiseb his handto reclaim the remnant of his people—those who shall be left out of Assyria,Egypt, Pathros, Cush, Elam, Shinar, Hamath,and the islands of the sea. 12 He will raise the ensign to the nationsand assemble the exiled of Israel;he will gather the scattered of Judahfrom the four directions of the earth.
ReplyDeleteParallel verses identify Jehovah’s “ensign” (nes) who rallies his people to return from exile (v 12) with Jehovah’s “hand” (yad) that reclaims them (v 11). The same synonymous parallelism occurs elsewhere: “I will lift up my hand to the nations, raise my ensign to the peoples” (Isaiah 49:22; emphasis added). A remnant of Jehovah’s people, of both Israel and Judah, returns from throughout the earth (Isaiah 43:5-6; 49:12) when Jehovah raises up his servant—his hand and ensign—to form a new nation of his people “in that day” (vv 10-11)—Jehovah’s Day of Judgment (Isaiah 55:3-5; 66:7-8).
13 Ephraim’s jealousy shall pass awayand the hostile ones of Judah be cut off;Ephraim will not envy Judah,nor Judah resent Ephraim. 14 But they will swoop on the Philistine flanktoward the west,and together plunder those to the east;they will take Edom and Moab at hand’s reach,and the Ammonites will obey them.
As a result of the end-time ministry of Jehovah’s servant, the long-standing enmity between Ephraim, the birthright tribe, and Judah, the ruling tribe (Genesis 48:11-19; 49:8-12; 1 Chronicles 5:2), dissipates. As David united the northern and southern tribes of Israel (2 Samuel 5:1-5), so does Jehovah’s servant. Growing into one nation in Jehovah’s hand, they exist no more as a divided people (Ezekiel 37:15-28). When empowered by Jehovah’s hand of deliverance, they conquer their enemies who surround them (Isaiah 41:10-16; 49:17) as Israel did anciently under David (2 Samuel 8:11-14).
15 Jehovah will dry up the tongueof the Egyptian Sea cby his mighty wind;che will extend his hand over the Riverand smite it into seven streamsto provide a way on foot. 16 And there shall be a pathway out of Assyriafor the remnant of his people who shall be left,as there was for Israelwhen it came up from the land of Egypt.
After the archtyrant—the Sea and River (Isaiah 5:30; 8:7)—has served Jehovah’s purpose of punishing the wicked, Jehovah empowers his hand (vv 11, 14)—his mighty wind—over him. As Moses had power over Pharaoh to lead Israel out of Egypt (Isaiah 63:11-14), so the servant leads a remnant of Jehovah’s people in an exodus out of Assyria and out of all countries where they were scattered (vv 11-12; Isaiah 10:21-22; 43:16-17; Ezekiel 34:11-24). As Jehovah dried up the tongue of the Red Sea to let Israel pass over (Exodus 14:21-22; Isaiah 51:9-11), so he dries up the Assyrian tongue (Isaiah 54:16-17).
Isaiah 11
http://www.isaiahexplained.com/11#commentary