Article copyright 2016 by Bob Rogers
Barbara Robinson writes in her book, The Best Christmas Pageant Ever, about a Sunday School Christmas pageant. One child heard from Isaiah 9:6 that the Christ child’s name would be “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Wide-eyed, she responded, “He’d never get out of the first grade if he had to write all that.”
Perhaps we need to return to this familiar prophetic title with the same wonder of a child. We will see:
As Wonderful Counselor, Christ takes away our gloom.
As Mighty God, Christ takes away our doom.
As Everlasting Father, Christ adopts us all.
As Prince of Peace, Christ takes down the wall.
In the verses before Isaiah 9:6, we see how meaningful this really is…
I. Wonderful Counselor takes away our gloom
Isaiah 9:1 says “the gloom of the distressed will not be like that of the former times.” In this world, we often live in gloom and sorrow, but Christ takes it away. Our Wonderful Counselor listens with compassion, helps us see matters in a new light, confronts us with the truth, and guides us in the right way.
II. Mighty God takes away our doom
Isaiah 9:2 says, “The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.” Because of our sin, we are living in the land of death, headed to a sinner’s hell. But the Christ child is more than a sweet baby; He is God in flesh, and able to save us from our sins by His sacrifice on the cross. He came to earth, so that we may go to heaven.
III. Everlasting Father adopts us all
Isaiah 9:4 speaks of the oppression and burdens of the people, who have no one to protect them. But God is a good Father, and His Son Jesus has come to adopt us all. When I say, “adopts us all,” I don’t mean to imply universal salvation; I’m speaking poetically of all who trust the blood of Christ, and then are adopted into God’s family, as if we were blood brothers and sisters. “I will not leave you as orphans,” Jesus promised in John 14:18.
IV. Prince of Peace takes down the wall
Isaiah 9:5 speaks of the blood of war, from which Christ came to bring peace. He takes down the wall of sin (Isaiah 59:2), so that nothing separates us from God (Romans 8:38-39). He takes down the wall that separates us from our brothers and sisters in Christ: “For He is our peace, who made both groups one and tore down the dividing wall of hostility” (Ephesians 2:14).
When missionary Don Richardson was trying to explain the gospel to a remote tribe, they could not understand the incarnation of God in flesh or the atonement of Christ upon the cross. But then he learned that when tribes wanted to make peace, they would exchange children to grow up in the other tribe. That was it! He explained that Jesus is our “Peace Child,” the Son of God, born as a Son of Man to make peace through His flesh.
Isaiah prophesied of the Messiah’s birth long ago. As you celebrate His birth, you can also be born again by faith (John 3:3). Have you?
Copyright 2016 by Bob Rogers
(NOTE: This is the fifth blog post in a series on scriptures commonly misinterpreted.)
But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed. – Isaiah 53:5, NKJV
I often meet people praying for the sick who claim Isaiah 53:5 as a promise that God will heal any sickness if they pray for it in faith. Their logic is straightforward: the prophet said that the Messiah would be crucified for our sins, “and by His stripes we are healed.” Thus, they conclude, the verse is saying that Jesus’ cross has two effects: first, Christ paid for our sins, and second, He also heals our diseases, if we pray in faith. After all, they reason, didn’t Jesus say, “Your faith has made you well?” (Mark 5:34).
Is this really what Isaiah 53:5 is teaching? Does it teach a two-part effect of the cross: a healing from both sin and sickness? This interpretation fails to take into consideration the kind of Hebrew poetic writing used here, often called Hebrew parallelism. That is, the Hebrew poet frequently says the same thing twice in slightly different ways, for emphasis. We see this in many psalms, such as, “While I live I will praise the Lord; I will sing praises to my God while I have being” (Psalm 146:2). If this is Hebrew parallelism, then the second part means the same thing as the first part, and the first part says the Messiah was wounded for our transgressions, not our sickness. But what if this is not Hebrew parallelism?
Here is where we need to apply a very important but often neglected principle of Bible interpretation: scripture itself is the best interpreter of other scripture. So what does the rest of the Bible say on this subject?
The New Testament frequently discusses the effect of the cross of Jesus Christ. Romans 3:24-25 speaks of how Jesus’ blood justifies us from sin, redeems us from sin, and presents Jesus as a sacrifice for our sin. Ephesians 1:7 says His blood gives us forgiveness from our sin. Colossians 1:20-22 says Jesus made peace through the blood of His cross, in order to present you “holy and blameless” before God. Many other scriptures talk about how the cross of Christ offers salvation from sin, but nowhere does the New Testament say that the cross of Christ brings healing from sickness.
Is Isaiah 53:5 directly quoted anywhere else in the Bible? Yes, it is, in 1 Peter 2:24. Here it is:
“Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.”
If Isaiah 53:5 was intended to be a prophecy that Jesus’ cross would heal from sickness as well as sin, then when Peter quoted that very same verse, surely Peter would have mentioned the effect of the cross on sickness. Yet it is not there. Read the verse again. It says Jesus “bore our sins in His own body…” It continues, “that we, having died to sins, might live for righteousness.” After making reference to sin twice, Peter then quoted Isaiah 53:5: “by whose stripes you were healed.” There is no question what kind of healing Peter understood Isaiah to mean. He already said it twice: healing from our sins.
Remember this important principle: the best interpreter of scripture is other scripture, not a human preacher or teacher. Should we pray for the sick? Yes, we are commanded to do so (Matthew 10:8; James 5:14). Is God able to heal the sick? Yes, and He often chooses to do so, although not always (Acts 5:16; 2 Corinthians 12:7-10). However, does Isaiah 53:5 teach that the cross of Christ is a promise of physical healing for us to claim in faith? Based on the interpretation of scripture itself, we can only conclude that it is a promise for one type of healing– the greatest kind of all– from our sin.