Friday, December 31, 2021

Kerry Muhlestein’s Commentary on Proof-Texts in the Book of Isaiah Often Used by Critics of Latter-day Saint Theology

  

Isaiah 8:19-20

 

And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? 20 To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. (Isa 8:19-20)

 

19 Apparently in Isaiah’s day, many people were seeking advice from those who claimed to be able to communicate with the world of the dad or some other realm. In question form, Isaiah reminds them how much better it is to seek counsel from a living God rather than from those who are already dead.

 

20 Isaiah wants his audience to turn to God’s law and the testimony of Him. Instead, Israel seems to be turning to those who do not speak the word of God, and as a result they have no light in them. Literally, this says that there is no drawn for them. (Kerry Muhlestein, Learning to Love Isaiah: A Guide and Commentary [American Fork, Utah: Covenant Communications, Inc., 2021], 77-78)

 

Isa 31:3

 

Now the Egyptians are men, and not God; and their horses flesh, and not spirit, When the Lord stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. (Isa 31:3)

 

Isaiah contrasts the mortal and temporary powers of man with those of God, which never end. Those who claim to be the strong of the world, and those who rely on those who make that claim, will all eventually fail. This contrasts with those who trust in God, who never fails.

 

The imagery presents an irony. In our view, flesh is so much more real and substantial than spirit. Yet in reality, flesh is so fleeting and temporary and impotent when compared with the Spirit. We must teach ourselves to look with eyes that can see things in this way. It is ever our temptation to trust in that which is tangible or has immediate effect rather than to trust in the thing less easily seen and less immediate. Yet it is the things of the Spirit that are more powerful and enduring, and we must learn to see them and recognize them. (Ibid., 265-66)

 

Isa 42:8 and 43:7

 

I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images. (Isa 42:8)

 

8-9 As He has done several times in the preceding chapters, God once again makes it clear that no one should confuse His power with that of false gods. As evidence of the difference, He again points out that they have never correctly prophesied of the future, yet God has done so regularly. (Ibid., 353)

 

Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. (Isa 43:7)

 

Those who will be gathered are those who are called by God’s name, which happens when we make a covenant with Him and take His name upon us. All of this happens in order to increase God’s glory. This idea is best understood when we remember that God’s work and glory is “to bring to pass the immortality and eternal life of man” (Moses 1:39). (Ibid., 359-60)

 

Isa 43:10-11; 44:6-8, 24; 45:6-7

 

10 Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there weas no God formed, neither shall there be after me. 11 I, even I, and the Lord; and beside me there is no Saviour. (Isa 43:10-11)

 

10 Those who will gather when God calls, and who will listen, are His people (servant), for they know His voice and come when He calls. “My sheep hear my voice, and I know them, and they follow me” (John 10:17). He wants His people to understand and to declare that He is truly the on and only true God. Other nations will not understand this, but His people will, and they will be willing to bear witness of Him. God’s servants will bear witness of Him and His greatness (see C[ome]F[follow]M[e]).

 

11 We see here another use of a title for God. God declares boldly what only His people will truly understand and bear witness of (see CFM): He is the only one who can save. Period. (Ibid., 360)

 

6 Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. 7 And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? And the things that are coming, and shall come, let them shew unto them. 8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? Yea, there is no God; I know not any. (Isa 44:6-8)

 

6 In a manner similar to what we have seen in the preceding chapters, as Israel) and we enters into a covenant with God, they declare their names (as just happened in the last verse), and He declares His. In this case, He not only declares His name (a CFM theme) but also does so in a way that says something about Himself (which is really the purpose of the names). This is a return to the notion of describing God’s character and His relationship with us by use of His names and titles. He is the beginning and end, the One who saves us, the One who reigns over us, and the only One who is God. This is the Being with whom we have such a remarkable relationship.

 

7-8 Following a pattern we have seen in preceding chapters, as God declares who He is, He also proves He is the only God by showing that He is the only one who has been able to foretell things before they happened. These verses and those that follow contrast the God who was described so well in the preceding verse with the nonsense of idols. (Ibid., 367-68)

 

Thus saith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; (Isa 44:24)

 

As God has noted frequently in previous chapters, and even in previous verses in this chapter, He is the great Creator. He certainly has the power to redeem us. (Ibid., 370)

 

6 That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. 7 I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. (Isa 45:6-7)

 

6-7 There should be no doubt that God and God alone is responsible for what is happening. While it seems quite clear Cyrus accepts Jehovah as an important deity whom he should appease—and probably even worship—it appears that Cyrus just fit Him into his already existing polytheistic pantheon. Though God is clear that no other gods had brought about Cyrus’s rise, this lesson did not sink in for the Persians. It did, however, for the Jews, who believed firmly that Jehovah alone had brought all this about.

 

The combination of the rising sun with the west indicates that Jehovah is God of the whole earth. The word translated as “evil” is a word that is often used to mean “difficult” or “disastrous” or “calamitous” things. Frequently the scriptures speak of God bringing these conditions about in His efforts to humble His people. (Ibid., 375)