{"id":285,"date":"2018-01-01T15:35:29","date_gmt":"2018-01-01T14:35:29","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=285"},"modified":"2018-01-01T15:35:29","modified_gmt":"2018-01-01T14:35:29","slug":"the-reign-of-immanuel","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/01\/the-reign-of-immanuel\/","title":{"rendered":"The Reign of Immanuel"},"content":{"rendered":"

For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.<\/em><\/span><\/p>\n

Isaiah 9:6<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

Chapters 7\u201312<\/a> form one unit of the Book of Isaiah often called \u201cThe Book of Immanuel.\u201d This study focuses on the reign of Immanuel, a segment of that unit recorded in Isaiah 1<\/span>1:1\u201312:6<\/a>. While the kingship of the Messiah is spoken of throughout the Scriptures of the Old Testament, this is one of the best passages. The key character throughout this section is indeed Immanuel <\/span>in that His name is mentioned three different times in the Hebrew text.<\/p>\n

Chapters 11<\/a> and 12<\/a> deal specifically with the coming rule of Immanuel and are an elaboration of Isaiah 9:6\u20137<\/a>: For unto us a chil<\/em><\/span>d is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government a<\/em><\/span>nd of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this.<\/em><\/span><\/p>\n

Verse 6<\/a> spoke of the Messiah and predicted that He would some day rule from the throne of David in the City of Jerusalem. He would be the One to fulfi<\/span>ll the covenant God made with David. In verse 7<\/a>, Isaiah developed three lines of Messianism: the Messianic Person, the Messianic Program, and the Messianic People.<\/p>\n

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I. The Messianic Person\u2014Isaiah 11:1\u20135<\/a><\/p>\n

The first line of Messianism introduces the Messianic Person, Immanuel, who will some day rule on this earth as King. This section is divided into four units: the<\/span> origin of Immanuel, Immanuel and the Holy Spirit, the results of Immanuel, and the characteristics of Immanuel.<\/p>\n<\/div>\n<\/div>\n

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A. The Origin of Immanuel\u2014Isaiah 11:1<\/a><\/p>\n

And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit.<\/em><\/p>\n

Isaiah makes three statements concerning His origin. First, Isaiah states: there shall come forth a shoot<\/em>. The Hebrew word for shoot<\/em> means \u201ca twig\u201d or \u201ca living sprout.\u201d From what appeared to be a dead stump, a living sprout or twig suddenly shoots forth. The picture is that, at one time, it was a huge tree. The tree had been felled and all that is left now is the stump. For a while, it appeared as though the stump itself was dead, but suddenly, a shoot, a twig, a living thing, sprouted forth.<\/p>\n

In the second statement, this stump is called the stock of Jesse<\/em>. The word stock<\/em> means \u201cthe stump of a felled tree.\u201d Isaiah did not use the name \u201cDavid\u201d; instead, he used the name of Jesse, David\u2019s father. The question is: Why did Isaiah use Jesse? Jesse was not as significant as David was. When one thinks of David, he thinks of a king, a mighty royal house that extended Jewish rule throughout the Middle East. When one thinks of Jesse, he thinks of a poor shepherd living in Bethlehem. Isaiah used the name Jesse instead of David to emphasize that the Messiah will appear only when the royal House of David is reduced to what it was in Jesse\u2019s day. In other words, the Messiah was to come only when the great Davidic Dynasty had lost its power and glory. That is why the picture is that of a stump of a felled tree. Only when the once mighty royal House of David is reduced to what it was in Jesse\u2019s day, only then will the Messiah appear. The very same point is made by Amos 9:11<\/a>, speaking of the tabernacle of David<\/em> that is broken down. This Hebrew word for tabernacle<\/em> has the meaning of \u201ca hut.\u201d According to Amos, when the mighty House of David has been reduced to a broken down hut, only then will the Messiah appear. As long as the royal House of David still ruled in pomp and glory, the Messiah would not appear. And so it was when Yeshua (Jesus) was born. Although both Joseph, the step father of Yeshua, and Mary, the mother of Yeshua, were descendants of the House of David, both houses had been reduced to poverty. This is evident by the fact that, when it came time for the offering of purification, they offered two turtle doves (Lk. 2:22\u201324<\/a>). According to the Mosaic Law, one was allowed to offer turtle doves as a sacrifice only if he could not afford anything better. By the time Jesus came, the House of David was finally reduced to a stump, reduced to what it had been in Jesse\u2019s day; therefore, it was the stump of Jesse. But out of this apparently dead stump, life suddenly sprouted forth.<\/p>\n

The third statement is: a branch out of his roots shall bear fruit<\/em>. The Hebrew word for branch<\/em> is netzer<\/span>, which means \u201ca fresh green shoot.\u201d This fresh green shoot grows out of his roots, meaning it grows low to the ground. However, it will not stop at the lowliness of its origin but will bring forth fruit and become a tree again. The point is that, from these humble beginnings, there is power to grow into great height. The twig is destined to become a tree. At His First Coming, He was a twig; at His Second Coming, He will be a tree.<\/p>\n

The picture of verse 1<\/a> is that the House of David will be reduced to what it was in Jesse\u2019s day; it would be poverty stricken, a poor family with no power or glory whatsoever. The Messiah would grow up in that kind of condition and environment.<\/p>\n

The picture of Isaiah 11:1<\/a> is further developed in Isaiah 53:2<\/a>: For he grew up before him as a tender plant, and as a root out of a dry ground: he had no <\/em>form nor comeliness; and when we see him, there is no beauty that we should desire him.<\/em><\/p>\n

The Messiah would come in a state of humility and grow up in a state of poverty, low to the ground. But eventually, that state of humiliation would be followed by one of exaltation and perfection, because the twig would become a tree. The twig, when it first came, resembled Jesse; but ultimately, it will resemble David.<\/p>\n<\/div>\n<\/div>\n

B. Immanuel and the Holy Spirit\u2014Isaiah 11:2<\/a><\/p>\n

and the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the f<\/em><\/span>ear of Jehovah.<\/em><\/p>\n

The second unit deals with the endowment of the Messiah with the Holy Spirit. The Book of Revelation speaks of the seven spirits of God<\/em> and yet the Bible emphasizes that there is only <\/span>one Holy Spirit. When the Book of Revelation speaks about the seven spirits<\/em>, it emphasizes the seven attributes of the Holy Spirit. The number seven emphasizes the concept of completion or totality. T<\/span>he seven spirits<\/em> emphasize the total fullness of that one Holy Spirit (Rev. 1:4<\/a>). This total fullness of the Holy Spirit is something that belongs only to the Messiah (Rev. 3:1<\/a>; 5:6<\/a>). In John 3:34\u201335<\/a>,<\/span> the statement is made that the fullness of the Holy Spirit is found only in the Messiah because the Spirit was given to Him without measure<\/em>. Every believer receives the Holy Spirit with measure. Some<\/span> need a larger measure than others, not depending on their spirituality, nor on whether God loves this believer more than another, but the degrees of measure in which the Holy Spirit is given are determined by their specific calling. Certain callings require a<\/span> greater measure of the Holy Spirit than others. That is why Paul clearly emphasized in 1 Corinthians 12<\/a> that, while all believers have spir<\/span>itual gifts, not all believers have the same number or kinds of spiritual gifts. No believer will ever get all the gifts, nor is any one gift given to all believers. Every believer receives a measure of the Holy Spirit that is determine<\/span>d by their specific calling; where God has placed them in the Body, and what their particular job is in the building up of the local Body of the Messiah. According to <\/span>John 3:34\u201335<\/a>, only to Yeshua was the Spirit given without measure<\/em>; He alone had that sevenfold fullness of the Holy Spirit.<\/p>\n

Furthermore, the seven spirits<\/em> are also referred to as seven lights<\/em> in Re<\/span>velation 4:5<\/a>. The origin is that of the seven-branched lampstand that was in the Tabernacle and later in the Temple. To this day, the seven-branched lampstand is the coat of arms of the State of Israe<\/span>l and also something found in many Jewish homes. The seven-branched lampstand is composed of a central stem, which forms the middle of the seven lights. Attached to it are three semicircles with each semicircle providing two lights so that the three semicircles provide six lights and the central stem with its light give a total of seven lights. The seven-bra<\/span>nched lampstand not only symbolizes Israel, in the giving forth of light it pictures the Holy Spirit in His light-giving ministry (<\/span>Zech. 4<\/a>). The seven-branched lampstand in Revelation 4\u20135<\/a> is based on Isaiah 11:2<\/a>. Verse 2<\/a> mentions the seven <\/span>attributes and also mentions the word Spirit<\/em> four times. First, the central stem is referred to as the Spirit of Jehovah. The next three uses of the word Spirit<\/em> correspond to the three semicircles and<\/span> the two attributes following each use of the word Spirit<\/em> correspond to the two lights.<\/p>\n

The central stem is the Spirit of Jehovah. The first semicircle is the Spirit of Wisdom and Understanding. The s<\/span>econd semicircle is the Spirit of Counsel and Might. The third semicircle is the Spirit of Knowledge and of the Fear of Jehovah. The three semicircles with these six lights and the central stem make a total of seven lights, emphasizing the sevenfold fullness of the Holy Spirit with which Immanuel is endowed.<\/span><\/p>\n

The Spirit of Jehovah<\/em> is the general designation for the Holy Spirit, which is then follow<\/span>ed by a detailed description. This is symbolized by the central stem from which the semicircles emanate, followed by the attributes and the effects of the Spirit of Jehovah. The central stem gives the title: the Spirit of Jehovah. This is followed by the three semi cir<\/span>cular branches: the Spirit of Wisdom and Understanding, emphasizing intellectual life; the Spirit of Counsel and Might, emphasizing practical life; the Spirit of Knowledge and Fear of the Lord, emphasizing spiritual life. These are symbolized by the six lights of the lampstand.<\/span><\/p>\n

First, the Spirit of Wisdom is the power to discern <\/span>the nature of things, regardless of their appearance. It is the ability to render right decisions at the right time in order to act on them. The Spirit of Wisdom means that the Messiah will have the capacity for comprehensive judgment coupled with the <\/span>ability to put the insight that He possessed to practical use. Yeshua had the Spirit of Wisdom according to Luke 2:52<\/a> and Matthew 13:54<\/a>.<\/p>\n

Secondly, t<\/span>he Spirit of Understanding is the power to discern the differences of things in their appearance. It is the ability to choose from various possibilities and be able to choose the best. It is insight into the tru<\/span>e nature of things. Jesus had the Spirit of Understanding according to Luke 2:47<\/a> and John 2:5<\/a>.<\/p>\n

Thirdly, Spirit of Counsel is the ability to reach right conclusions. It is the ability to dev<\/span>ise adequate plans for any situation with which one is confronted. It is the capacity to plan a comprehensive strategy. Yeshua had the Spirit of Counsel in Matthew 22:15\u201322<\/a>.<\/p>\n

Fourthly, the Spirit of Mi<\/span>ght is the ability to execute the plan that has just been devised by the previous attribute. It is the capacity to carry out those plans with energy. Jesus had the Spirit of Might according to Luke 24<\/span>:19<\/a>.<\/p>\n

The fifth attribute is the Spirit of the Knowledge of Jehovah. This is a knowledge that is founded on a fellowship of love and experience. It is an embracing type of love that takes hold of the o<\/span>ne known; a lover who refuses to let the loved one go. It is knowledge that is closely related to love. In the Old Testament, this is expressed in Hosea 2:20<\/a>; 4:1<\/a>, 6<\/a>; and 6:6<\/a>. Yeshua had the Spirit of<\/span> the Knowledge of Jehovah in Matthew 11:27<\/a>.<\/p>\n

And the sixth attribute is the Spirit of the Fear of Jehovah. Here, the word fear<\/em> is not fear in the sense of being afraid, but fear in the sense of reveren<\/span>ce. It stems from recognizing God\u2019s special holiness. Indeed, Jesus had this special reverence for God as seen in the way He addressed God in John 17<\/a>. He recognized the holiness of God and not only ca<\/span>lled God Father<\/em>, but addressed Him as Holy Father<\/em> as well.<\/p>\n

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C. The Results of Immanuel\u2014Isaiah 11:3\u20134<\/a><\/p>\n

and his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears; but with rig<\/em><\/span>hteousness shall he judge the poor, and decide 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.<\/em><\/p>\n

<\/span>There are five results of the Messiah\u2019s receiving this sevenfold fullness of the Holy Spirit. First, the phrase his delight shall be in the fear of Jehovah<\/em> explains one of the attributes of verse 2<\/a>. T<\/span>he word for fear<\/em> used here is a Hebrew word that means, \u201csmell.\u201d The picture is that the Messiah will have a power of perception expressed by a sense of smell, with the implication that He receives pl<\/span>easure from it. Such reverence is a fear of Jehovah<\/em>; indeed, it becomes sheer delight<\/em>, just like that sweet-smelling savor that was part of the Old Testament sacrificial system. His delight<\/em> will be a <\/span>sweet smelling-savor that shall be in the fear of Jehovah<\/em>. This is a result of having the Spirit of the Fear of Jehovah.<\/p>\n

Secondly, the phrase he shall not judge after the sight of his eyes, neither de<\/em><\/span>cide after the hearing of his ears<\/em> means that He will not judge by outward appearances, because He will have the Spirit of Wisdom and Understanding.<\/p>\n

The third result is that the standard of His judgme<\/span>nt will be absolute righteousness<\/em>. The standard will not be outward appearances, but inward righteousness. He will not judge by means of His senses, but by true spiritual truth. This will be a result <\/span>of having the Spirit of the Knowledge of Jehovah.<\/p>\n

The fourth result is that He will judge the earth, which is His prerogative as the King. This will be a result of having the Spirit of Counsel.<\/p>\n

The fi<\/span>fth result is that He will slay the wicked<\/em>, also a prerogative of kingship. This will be a result of having the Spirit of Might.<\/p>\n

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D. The Characteristics of Immanuel\u2014Isaiah 11:5<\/a><\/p>\n

and righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins.<\/em><\/p>\n

The characteristics of Immanuel will be those of righteousn<\/em><\/span>ess<\/em> and faithfulness<\/em>. The girdle<\/em> was a belt worn by one who was ready to engage in a wrestling match with an opponent. In the ancient way of wrestling, the object was to wrestle the girdle away from o<\/span>ne\u2019s opponent. The picture of the Messiah is that He is girdled, about to face a foe and engage in a struggle; He is fully equipped. He is equipped because of the sevenfold fullness of the Holy Spirit in verse <\/span>2<\/a> with the subsequent results of verses 3\u20134<\/a>. This is the Messianic Person, the One who will be King. When He comes as King, He will no longer appear as a Jesse, but as a David.<\/p>\n<\/div>\n<\/div>\n

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II. The Messianic Program\u2014Isaiah 11:6\u201310<\/a><\/p>\n

In dealing with the second line of Messianism, Isaiah divides the Messianic Program into two units: the animal kingdom and the Gentile nations.<\/p>\n<\/div>\n<\/div>\n

A. The Animal Kingdom\u2014Isaiah 11:6\u20139<\/a><\/p>\n

Isaiah emphasizes that all animals will be living in peace in verses 6\u20138<\/a>: And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and t<\/em><\/span>he calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child sh<\/em><\/span>all put his hand on the adder\u2019s den.<\/em><\/p>\n

The wolf and the lamb<\/em>, the leopard<\/em> and the kid<\/em>, the calf<\/em> and the young li<\/em><\/span>on<\/em> will stay together peacefully. The whole animal kingdom can be safely led by a little child. In the Messianic Kingdom and as part of the Messianic Program, all presently carnivorous animals will be<\/span>come vegetarian. Mankind and the snake are the two oldest enemies. Nevertheless, they shall be able to dwell together because all snakes that are presently poisonous will no longer be dangerous in the Kingdom. There will be peace within the animal kingdom and animals will not be killing each other. The same point is made in <\/span>Isaiah 65:25<\/a>.<\/p>\n

Having stated the truth that all animals will be living at p<\/span>eace with each other in the Messianic Kingdom, Isaiah gives the reason in verse 9<\/a>: They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of Jehovah, as <\/em><\/span>the waters cover the sea.<\/em><\/p>\n

The reign of Immanuel will insure that all the animals will live at peace and God\u2019s holy mountain<\/em> will extend over the entire earth. Whenever the word mountain<\/em> is used symbol<\/span>ically, it symbolizes a king, kingdom, or throne. In this context, it is the Messianic Kingdom. Furthermore, the knowledge of the Lord<\/em> will permeate the entire earth, as the waters cover the sea.<\/em><\/p>\n

B. The Gentile Nations\u2014Isaiah 11:10<\/a><\/p>\n

And it shall come to pass in that day, that the root of Jesse, that stands for an ensign of the peoples, unto him shall the nations seek; and his resting place shal<\/em><\/span>l be glorious.<\/em><\/p>\n

This verse describes how the Messianic Program deals with the peoples<\/em>, the Gentile nations. The timing is: in that day<\/em>. In what day? In that day<\/em> when the Kingdom is established; in that<\/em><\/span> day<\/em> when the animal kingdom is living in peace with each other; in that day<\/em> when the root of Jesse<\/em> will have a different meaning; in that day, when the root of Jesse<\/em> shall stand for an ensign<\/em> or stan<\/span>dard. An ensign<\/em> with waving banners was erected on a high pole at the top of a lofty hill as a sign for people to assemble. Because of its height, it was easily seen and its waving banners would attra<\/span>ct attention. When the people saw the raising of the standard, it would be their signal to start gathering at this place for one reason or another. When the Kingdom is established, the root of Jesse<\/em> w<\/span>ill no longer be insignificant. Instead, the Messiah will become the ensign. The root of Jesse<\/em> that once grew on the ground will now become a mighty tree, lifted high upon a mountain. The purpose of t<\/span>he Messiah\u2019s being an ensign<\/em> is for the gathering of the Gentiles in obedience. When this happens, it will be a fulfillment of the prophecy of Genesis 49:10<\/a> that states: unto him shall the obedience o<\/em><\/span>f the peoples be<\/em>. Furthermore, this verse states: his resting-place shall be glorious<\/em> or more correctly, \u201cHis resting-place shall be glory.\u201d The point is that the Messiah is going to be characterized <\/span>by being the Shechinah Glory. The very brightness of the Shechinah Glory is what will start attracting the Gentiles toward Him, a point Isaiah makes several times throughout the latter part of his book.<\/span><\/p>\n

This is the Messianic Program insofar as Isaiah 11<\/a> is concerned. First, there will be peace in the animal kingdom; secondly, the Messiah will become the center of Gentile attention.<\/p>\n

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III. The Messianic People\u2014Isaiah 11:11\u201312:6<\/a><\/p>\n

The third line of Messianism is the Messianic People. In dealing with the Messianic People, Isaiah makes two main points: first, the regathering of the Mess<\/span>ianic People; and secondly, the song of praise by the Messianic People.<\/p>\n<\/div>\n<\/div>\n

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A. The Regathering of the Messianic People\u2014Isaiah 11:11\u201316<\/a><\/p>\n

In dealing with the regathering, Isaiah makes four points. First, this will be a second world-wide regathering; secondly, the restoration of the nation; thirdly, the restoration accompanied by miracles; and fourthly, the return of the Remnant.<\/p>\n<\/div>\n<\/div>\n

1. The Second World-Wide Regathering\u2014Isaiah 11:11\u201312<\/a><\/p>\n

And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall remai<\/em><\/span>n, 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 will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.<\/em><\/span><\/p>\n

The world-wide regathering spoken of in this context is that final world-wide regathe<\/span>ring for the Messianic Kingdom. Verse 11<\/a> states that this is the second time<\/em> He recovers His people. If this is a second world-wide regathering, when was the first one? It could not be the return from<\/span> Babylon because that was hardly a world-wide regathering, but a return of a group of Jews from one country, Babylon, to another country, Israel. Here, Isaiah speaks of a second world-wide regathering, emphasizing that the first one was also world-wide. The first world-wide regathering is that of the present Jewish State o<\/span>f Israel. This will some day be followed by a second world-wide regathering for the Kingdom. The prophets spoke of two world-wide regatherings of the Jewish people. First, a world-wide regathering in unbelief would come in preparation for judgment, the judgment of the Great Tribulation. The first world-wide regathering has been fulfilled with the present State of Israel. But the present State of Israel will collapse in the middle of the Tribulation and there will be one more dispersion out of the Land that will require<\/span> a second world-wide regathering. The second world-wide regathering will be in faith in preparation for blessing, the blessing of the Messianic Kingdom. It is the second world-wide regathering of which Isaiah is speaking in these verses, the regathering in faith in preparation for blessing. It is for this reason that the Gentiles are gathered in verse <\/span><\/span><\/span><\/span>10<\/a>. The reason the ensign will be placed upon a high mountain for the gathering of the Gentiles is so that the Gentiles can aid in conducting the Jewish people back to the Land. The second world-wid<\/span>e regathering in preparation for the blessings of the Messianic Kingdom will be accomplished with Gentile help. That is the reason the word ensign is used again in verse 12<\/a>: he will set up an ensign f<\/em><\/span>or the nations<\/em>, something he already mentioned in verse 10<\/a>. These nations will assemble the outcasts of Israel<\/em> and will gather together the dispersed of Judah from the four corners of the earth<\/em>.<\/p>\n

2. The Restoration of the Unity of the Nation\u2014Isaiah 11:13\u201314<\/a><\/p>\n

The second point concerning the regathering of the Messianic People makes two statements about the restoration of the unity between Judah <\/span>and Israel.<\/p>\n

First, there will be a restoration of peace between the two kingdoms in verse 13<\/a>: The envy also of Ephraim shall depart, and they that vex Judah shall be cut off: Ephraim shall not envy Ju<\/em><\/span>dah, and Judah shall not vex Ephraim.<\/em><\/p>\n

After the death of Solomon, the Kingdom of Israel split into two kingdoms: Israel became the northern kingdom and Judah became the southern kingdom. They have nev<\/span>er reunited into a single kingdom since then. What was this envy about? The reason for the envy<\/em> is found in Psalm 78:9\u201311<\/a>, where it states that Ephraim turned away from righteousness. Because Ephraim <\/span>turned away from righteousness, God chose Judah over Ephraim in Psalm 78:67\u201368<\/a>. As a result, the Temple remained in Jerusalem and was not transferred to Ephraim in the northern kingdom. The Shechinah <\/span>Glory remained in the Holy of Holies of the Jerusalem Temple. The Shechinah Glory did not move north to Israel\u2019s capital, Samaria. This created an envy on the part of Ephraim toward Judah. Now this envy will be removed and there will be a restoration of peace between the two kingdoms. The same point is made in <\/span>Jeremiah 3:18<\/a> and Ezekiel 37:15\u201323<\/a>. The whole purpose of the unification of the two stic<\/span>ks in Ezekiel\u2019s hand is to teach this unification of the two kingdoms of Judah and Israel.<\/p>\n

Secondly, they will be united in battle against their opponents in verse 14<\/a>: And they shall fly down upon the<\/em><\/span> shoulder of the Philistines on the west; together shall they despoil the children of the east: they shall put forth their hand upon Edom and Moab; and the children of Ammon shall obey them.<\/em><\/p>\n

Whereas i<\/span>n the past they fought against each other, now they will be united together against their opponents: the Philistines<\/em> to the west; Edom, Moab<\/em>, and Ammon<\/em> to the east.<\/p>\n

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3. The Restoration Accompanied by Miracles\u2014Isaiah 11:15<\/a><\/p>\n

And Jehovah will utterly destroy the tongue of the Egyptian sea; and with his scorching wind will he wave his hand over the River, and will smit<\/em><\/span>e it into seven streams, and cause men to march over dryshod.<\/em><\/p>\n

In the third point, Isaiah mentions two nations from which the regathering will occur: Egypt and Assyria. Concerning Egypt, the tongue of <\/em><\/span>the Egyptian sea<\/em> shall be dried up. The tongue of the Egyptian sea<\/em> is the Gulf of Suez. Concerning Assyria, Isaiah states that the Euphrates will be smitten and broken into seven smaller streams to ma<\/span>ke crossing that much easier. The necessity of making the crossing easier is for the Jews now regathering back to the Land. Isaiah 27:12\u201313<\/a> also emphasizes that much of the regathering will be from Eg<\/span>ypt and Assyria.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Return of the Remnant\u2014Isaiah 11:16<\/a><\/p>\n

And there shall be a highway for the remnant of his people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of th<\/em><\/span>e land of Egypt.<\/em><\/p>\n

The fourth point states that, in that final regathering, there will be a highway from Assyria as there once was a highway<\/em> from Egypt at the time of Exodus. Indeed, the final, world-wi<\/span>de regathering is often pictured as a new Exodus in Jeremiah 16:14\u201315<\/a> and 23:7\u20138<\/a>, where Jeremiah points out that, whereas for now, the Exodus is the high point of Jewish history, that will change in t<\/span>he Kingdom. No longer will it be said, \u201cAs Jehovah lives, who brought the seed of Israel out of the land of Egypt,\u201d but, \u201cAs Jehovah lives, who brought the seed of Israel out of the north country and from all the nations whither He had driven them.\u201d So this final world-wide regathering, this final return of the Remnant<\/span>, is pictured as a new Exodus. The concept of a highway<\/em> to accomplish the work o<\/span>f God is a very common concept of Isaiah (Is. 19:23<\/a>; 35:8<\/a>; 40:3<\/a>; 42:16<\/a>; 49:11<\/a>). Here the highway<\/em> accomplishes the return of the Jewish people from the land of Assyria.<\/p>\n<\/div>\n<\/div>\n

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B. The Song of Praise by the Messianic People\u2014Isaiah 12:1\u20136<\/a><\/p>\n

In keeping with the Exodus motif introduced by verses 15\u201316<\/a>, there is a song of praise. After the Exodus under Moses, the Jewish people sang<\/span> a hymn, recorded in Exodus 15:1\u201318<\/a>. After this second and final Exodus, they will also sing a hymn, a song of praise. This song of praise contains two stanzas, each beginning with the expression And <\/em><\/span>in that day.<\/em><\/p>\n

The first stanza is in Isaiah 12:1\u20133<\/a>: And in that day you shall say, I will give thanks unto you, O Jehovah; for though you were angry with me, your anger is turned away, and you comforts<\/em><\/span> me. Behold, God is my salvation; I will trust, and will not be afraid: for Jehovah, even Jehovah, is my strength and song; and he is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation.<\/em><\/span><\/p>\n

In verse 1<\/a>, they give a thanksgiving to God for turning away His anger. Verse 2<\/a> points out that Jehovah is salvation because they have finally found salvation in Jehovah. In v<\/span>erse 3<\/a>, they describe the waters of salvation, a common picture of the Holy Spirit (Jn. 7:37\u201339<\/a>). God is their salvation because they have trusted in Immanuel, the Messianic Person of Isaiah 11:1\u20135<\/a>. B<\/span>ecause they accept Yeshua as the Messianic Person, they therefore have received their salvation from Jehovah. Because they have believed, they have been regenerated by the Holy Spirit and have received t<\/span>he waters of salvation freely.<\/p>\n

In the first stanza, the Jewish nation looked back on God\u2019s previous judgment and are now thankful for the salvation they found in the Person of Immanuel. They are gr<\/span>ateful for the waters of salvation now made available to them by the indwelling ministry of the Holy Spirit.<\/p>\n

The second stanza is in Isaiah 12:4\u20136<\/a>: And in that day shall ye say, Give thanks unto Jehov<\/em><\/span>ah, call upon his name, declare his doings among the peoples, make mention that his name is exalted. Sing unto Jehovah; for he has done excellent things: let this be known in all the earth. Cry aloud and shout, you inhabitant of Zion; for great in the <\/em><\/span>midst of you is the Holy One of Israel.<\/em><\/p>\n

In verse 4<\/a>, they asked the nations to call upon his name<\/em>. Anyone who calls upon the Name of the Lord shall b<\/span>e saved. In verse 5<\/a>, they are asked to Sing unto Jehovah<\/em> about the great things He has done on behalf of Israel, and to let this be known in all the earth<\/em>. The picture is one of spreading the Good New<\/span>s. Finally, in verse 6<\/a>, it is the Jews who will be crying loudly and shouting the Good News to the Gentile nations. They recognize how great the Holy One of Israel is in the midst of them, their King,<\/span> Immanuel, Yeshua of Nazareth.<\/p>\n

Following their salvation, the second stanza is a hymn of praise to let the world know of God\u2019s deeds. Having received salvation, they now tell the peoples<\/em>, the Gentiles<\/span>, about the means of salvation. They now sing a hymn of praise to let the world know that they will be sharing the Good News of Immanuel.<\/p>\n<\/div>\n

<\/div>\n","protected":false},"excerpt":{"rendered":"

For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Isaiah 9:6 Introduction Chapters 7\u201312 form one unit of the Book of Isaiah often called \u201cThe Book of Immanuel.\u201d … <\/p>\n

\u201eThe Reign of Immanuel\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-285","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/285","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=285"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/285\/revisions"}],"predecessor-version":[{"id":286,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/285\/revisions\/286"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=285"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=285"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=285"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}