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'MAKE READY THE WAY OF THE LORD' (MATT 3:3)

by bruno sebrechts
4/21/2021 / Bible Studies

What does it mean to “make ready the way of the Lord”? The initial context in the book of Isaiah can give us more clarity.[1] Isaiah’s contemporaries had complained to God: “My way is hidden from Yahweh, and the justice due to me is passed away from my God” (Isa 40:27). They had turned their backs on God, and for years were faced with the consequences. Why did not God accept their ways? The book of Lamentations ends with the people’s supplication for God not to forget them, and to return to them (Lam 5:20–21). But Isaiah heard a different call in God’s presence: “Make ready the way of the Lord” (Isa 40:3). This cry concerns not a way of escape for the people, but a way of entrance for their Lord (Isa 52:8).

God had not forgotten them. But after decades of exile, they should have had sufficient time to see things from a totally different angle. They should not have been asking: “How can God make a path for us to escape our situation?” But rather: “How can we prepare a way so that he, the deliverer, can enter our arid situation?” Their hearts were like a desert, and the path to their hearts was like an overgrown wilderness. In such a situation, God calls for access to the heart, so he can enter in, and establish his reign.

This was the kind of repentance God wanted: a people who no longer questioned him, but who questioned their own actions instead (Ezek 36:31). If they thus changed their thinking, he would come with power. Isaiah 40:6–8 describes their own helplessness. But Yahweh’s readiness to come—as a deliverer, a warrior, and a shepherd—follows in verses 10–11: “Behold, the Lord Yahweh will come as a mighty one, and his arm will rule for him. Behold, his reward is with him, and his recompense before him. He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.” He will overthrow the nations that held his people captive, conquer the powers of evil, and lead his people back to a land of rest and peace.

The call to prepare the way applied primarily to the Jewish people in Babylon, but it finds further fulfillment in the ministry of John the Baptist concerning Jesus Christ.

Just as Isaiah had announced, the Messiah came as the deliverer.[2] After his time in the wilderness, Jesus performed the mighty works that were foretold. He was the stronger one, who had bound the strong man (see Isa 49:25). He cast out the evil spirits that had held people in bondage, and he restored them. Forgiveness, healing, deliverances, and even resuscitations from the dead, were visible signs of that coming kingdom.

“Every valley shall be exalted, and every mountain and hill shall be made low; and the uneven shall be made level, and the rough places a plain” (Isa 40:4). The process of deliverance of people in bondage could echo Isaiah’s geographical description of the breakthrough of salvation: “every valley shall be exalted”/deep wounds and painful humiliations will be healed; “every mountain and hill shall be made low”/arrogance, pride, or idolatry will depart; “the uneven shall be made level”/life will become clearer and smoother; “the rough places a plain”/circumstances will change for the better.

Conclusion

Just as the Israelites were challenged to change their attitude, from escaping their situation to preparing their hearts, so the primary focus of spiritual deliverance is not on how to help people escape from their situation, but on how to prepare the way for God to enter and reign in their hearts.

Because of this, we will focus on God's ways, and how he wants to reach and restore the hearts of his people, learning his teachings, and responding to his challenges.

The “Spirit of the Lord” was on Jesus to “proclaim freedom to the captives” and announce the “acceptable year of the Lord” (a year of Jubilee).[3] The three main aspects of spiritual deliverance are present from the outset (Luke 4:18-19). “The Spirit” implies the crucial role of the Holy Spirit, while “proclaim” implies the importance of the word of God. Furthermore, the year of the Jubilee, implying the cancellation of all debt, indicates forgiveness and restoration, with the consequences of sin being removed.

[1] “Babylon's power was celebrated in the festivals marking the coming of their deities into the city, but now a far greater One was coming to his people.” Watts, 'Isaiah's New Exodus', 77.

[2] “Mark indicates that Isaiah’s long-awaited new exodus from exile has been inaugurated. Through Jesus’ mighty deeds, especially his casting out of demons through his binding of the strong man (3:27; see Isaiah 49:22–26), Yahweh has come as Warrior Shepherd (6:34) to set captive Israel free (1:14–8:21).” Rikki Watts, 'Return from Exile', “Mark 1:3,” www.wordlive.org/Session/EncounterwithGod/2005-05-06/A-Holiness-that-Murders, on Mark 1:3.

[3] “It is widely agreed that the language of the Jubilee release (Lev 25 and Deut 15:2) is being picked up in Isa 61:1–2.” Nolland, 'Luke 1:1–9:20', 197; “Jesus ... also fulfilled the Jubilee principles on an entirely new level, by releasing people from physical sickness (Luke 7:22), demonic oppression (Luke 4:31–37; 8:1–2) and, above all, the debt of their sins, giving them present peace (Luke 7:36–50; 19:1–10; 24:47) and a future hope that they were members of the family of God (Luke 15:11–32).” Jay Sklar, 'Leviticus', TOTC (Nottingham: IVP, 2008), 'Olive Tree Bible Software', Lev 25:47.

Bruno Sebrechts is a counselor and Bible teacher with over twenty-five years of pastoral experience. He saw God at work, especially in the healing/deliverance of the most damaged believers. His writings are the result of his extensive experience and continuous study. See www.LightInOurDarkness.net

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