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Home , Isaiah 1, Isaiah 10, Isaiah 11, Isaiah 12, Isaiah 2, Isaiah 21

Outline of the Book of

Introduction:

“The vision of Isaiah the son of , which he saw concerning and , in the days of , Jotham, , and , .” :1

Isaiah 1:1 gives us a time frame of the book. Uzziah reigned in Judah from 790 BC to BC 740. The last king in the list, Hezekiah, reigned from 727 B. C. to B. C. 699. These kings spanned a time of approximately 90 years from II Kings 15 through II Kings 21. It is generally agreed that Isaiah grew up during the days of Uzziah. Isaiah was called to the office of at the end of Uzziah’s reign (740 BC) and extended his work throughout the reign of Hezekiah (6:1 {700 BC}). His time as a prophet covered a span of approximately forty years (Cf. Charts on kings of and Judah pg. 2). During the above-mentioned dates, and Hosea prophesied in Israel, and Isaiah and Micah prophesied to Judah. Israel and Judah had experienced prosperity unlike any other time save the days of Solomon.

Israel

Idolatry was openly practiced. Jeroboam I, the first king of Israel, had introduced worship to Jehovah through golden calves in Bethel and Dan (931 B C). King Ahab came on the scene B C 874 and introduced Baal worship at the coercion of his wife Jezebel (I Kings 16:29ff). King after king in Israel followed the sins of Jeroboam I. God sent to warn Israel, yet Israel ignored them. Amos and Hosea were God’s messengers during the time of Isaiah. Israel lived in luxury. Amos denounced the people’s lives and called for repentance. Amos said, “Behold, the eyes of the Lord Jehovah are upon the sinful kingdom, and I will destroy it from off the face of the earth..." (Amos 8:8). Hosea compared the people of Israel to harlots. “They have set up kings, but not by me; they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off” (Hosea 8:4). Again Hosea stated, “Hear the word of Jehovah, ye children of Israel; for Jehovah hath a controversy with the inhabitants of the land, because there is no truth, nor goodness, nor knowledge of God in the land… my people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…” (4:1,6). “ is like a silly dove, without understanding:” (7:11).

Judah

Micah told of the depraved state of Judah saying, “the godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net...The best of them is as a briar; the most upright is worse than a thorn hedge: the day of thy watchmen, even thy visitation, is come; now shall be their perplexity” (Micah 7:2-4). Isaiah told of the moral decay in Judah throughout his book (Cf. Isa. 10:5-6).

1 God’s solution:

To cause Israel and Judah to repent, the Lord used the Assyrian army as a rod of correction in his hand. Amos said, “an adversary there shall be, even round about the land” (3:11). Hosea said, “They (Israel) shall eat unclean food in ” (9:3). Isaiah remarked, “Ho Assyrian, the rod of mine anger, the staff in whose hand is mine indignation!” (10:5). The Assyrian Army had gained worldwide notoriety for their excessive cruelty to their enemies. The very word “Assyria” struck terror in the hearts of world. Israel’s history touched the Assyrians during the reign of Tiglath-pileser III (Pul) who reigned from 745 to 727 BC.

Date King of Israel King of Judah King of Assyria

790 Uzziah

753 Zechariah

752 Shallum

751 Menahem Tiglath-pileser III

742 Pekahiah

740 Jotham

743 Ahaz

732 Hoshea

726 Hezekiah Shalmaneser V

721 Sargon II

705

Israel first came in contact with Assyria during the reign of Menahem. Tiglath-pileser had marched on Israel, and Menahem taxed his people to pay off the Assyrians. Tiglath- pileser accepted the money and left (750 B. C.). Five years later Tiglath-pileser marched again on Israel, and the tribes of , Gad, Reuben and Manasseh were carried away as captives during the days of Pekah, king of Israel (II Kings 15:29). After this successful campaign against Israel, Assyria became weakened and preoccupied by the rising power of . Israel regained its strength. Pekah formed an alliance with , king of Syria, to attack its brother nation Judah. Ahaz foolishly offered Tiglath-pileser all the treasures of the temple of Jehovah for help (II Kings 16:10). Tiglath-pileser agreed and defeated Israel and Syria at Damascus.

2 Hoshea conspired against Pekah, murdering him and taking the throne (II Kings 15:30). Eight years were spent in power struggles as Hoshea held office in Israel. During this time Shalmaneser V, the successor of Tiglath-pileser, came up against Israel and utterly defeated them, making them tributary. One last effort was made by Israel to maintain their independence through an alliance with ; however, it failed. 727 BC effectively ended the kingdom of Israel for good. God’s rod of correction had run its full course. Judah alone was left as God’s faithful people, yet they too were sinful and subject to God’s wrath. Hezekiah replaced Ahaz as king of Judah in 727 BC. The author of II Kings stated that Hezekiah “did that which was right in the eyes of Jehovah, according to all that his father had done” (18:3). Sennacherib came up against Hezekiah in II Kings 19. Hezekiah prayed unto the Lord, and Judah was delivered from the Assyrians. God killed 185,000 Assyrians and gave Judah peace from their enemy. It was during these days of war with Assyria and luxurious living that Isaiah came on the scene to warn God’s people of their ungodly works and motivate them to repent.

Themes in Isaiah:

An overriding theme in Isaiah is the plea for God’s people to “wait upon Jehovah” (Cf. Isa. 40:31). Those who would remain obedient would not be disappointed. The Lord’s servant, the branch of David (), was surely to come! Another theme is that the creation and God’s revelation prove Him to be the one true God (Cf. 45:18-19, 22; 46:9-10).

3 Chapter 1

Chapter 1 is a summary of all the things we shall examine in the . When it was written is not revealed.

I. God called Israel to give account of their actions (1:1-4): A. Time frame: 1. Isaiah prophesied from the days of Uzziah (790 BC to 740 BC) to Hezekiah (727 BC to 699 BC). 2. Isaiah was called to the office of prophet “in the year that Uzziah died” (Isa. 6:1). 3. Uzziah died in the year 740 BC, which would make Isaiah a prophet for 40 years (to the end of Hezekiah’s reign). B. Isaiah called the heavens and earth to witness against Judah much like did in Deuteronomy 32:1. 1. The Lord had nourished and brought up children (Judah) “and they rebelled against me” (1:2). a. A sinful nation (1:4) b. A people laden with iniquity (1:4). c. A seed of evil doers (1:4). d. Children that deal corruptly (1:4). e. They forsake Jehovah (1:4). f. They have despised the Holy One of Israel (1:4). g. They are estranged and gone backward (1:4). 2. Isaiah mentioned that even the most ignorant animals such as the ox and ass knew that the hand that nourished them was to be treated with affection and respect “but Israel doth not know, my people doth not consider” (1:3). II. The true condition of Judah (1:5-9): A. From the head to the foot “there is no soundness in it” (1:6). Their spiritual health had left them just as good physical health is replaced by cancerous growths on the body. 1. The whole head was sick (1:5). 2. The unhealthy wounds of rebellion against the word of God were metaphorically characterized by wounds that were not healed (1:6b). B. The land of Judah suffered the consequences of rebellion against God’s word as well. 1. The country was desolate (1:7). 2. Cities were burned up with fire (1:7). 3. Strangers possessed and devoured the land (1:7). 4. The citizens of Judah were as temporary residents (1:8). 5. If the Lord had not found a remnant in Judah, He would have utterly destroyed it as He did (1:9). 6. Judah was seeing the consequences of God’s warnings from the days of Moses (Lev. 26 and Deut. 28). Those who followed God’s laws would experience blessings, yet those who rebelled would experience God’s wrath, a curse upon the people and the land. III. God identified the sin of Judah (1:10-15): A. Their sacrificing and burnt offerings were sickening (1:13b) and an “abomination” to God (1:13). God said, “I have had enough of the burnt offerings of rams…” (1:11).

4 B. God said, “my soul hateth” the three annual feasts (, Pentecost and the Feast of Tabernacles) “they are a trouble to me” (1:14). 1. God had commanded these offerings and the set days of national assembly (Cf. Lev. 23). 2. Jehovah’s rejection was not of His laws but of the disposition of the heart of the worshippers. Their hearts were not right! They performed the outward acts of worship, but their inward man cared not for the laws of God. 1. God has always cared more for the attitude of the worshiper than the outward actions (Cf. I Sam. 15:22ff). 2. Today God desires that man’s worship be performed in “spirit and truth” (Jn. 4:24). 3. Until the heart is right, one may as well not worship at all. Worship to God that is mere habit is loathsome to God. The worshipper may as well not do it at all (Matt. 5:23-24). God will not even hear their prayers (1:15; Jn. 9:31). IV. A call to repentance (1:16-20): A. Jehovah called upon Judah to “wash, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well…” (1:16-17). 1. The idea of cleanness being associated with lawful living and defilement of the flesh with unlawful living was a well-established concept to the people of God (Cf. Deut. 18:24 and in NT II Cor. 7:1). a. To defile is to “stain, sully; to defile, contaminate morally, pollute” (Moulton 272). b. No unclean person will be in heaven (Rev. 21:27). 2. Notice that becoming clean and undefiled is a “learned” process. God’s people were to learn the Laws of Jehovah in the OT (Cf. Deut. 5:1) and in the NT (Jn. 6:44-45). B. God called Judah to “reason together” with him (1:18), to know the consequences of their actions and to know that the Lord desired to bless them with forgiveness. 1. The Lord’s intentions were ever to forgive his people and provide fellowship between Him and them (Cf. Gen. 12:1-4; Lev. 1:1-4; Gal. 3:16; Heb. 10:1ff etc.). 2. That which stood in the way of fellowship was sin (Isa. 59:1-2). 3. Through the blood of Christ, the Lord would ultimately put away sins from man even though the sins were deep seated (1:18). a. The color of scarlet is blood red. A deep red indicated the deep-seated nature of Judah’s sin. b. Though the people were deeply seated in sin, God was willing to make them clean and white as wool (1:18). c. Here we see the divine nature of God. He is no respecter of persons (Acts 10:34) but desires that all men would come to repentance (II Pet. 3:9). He is longsuffering and kind, not willing that any should perish! C. Conditional forgiveness: 1. If Judah would be obedient to the laws of Jehovah and repent, He would forgive them and bless them (1:19a). 2. If Judah rebelled and refused repentance, Jehovah would allow them to be devoured with the sword (1:19b). 3. The ultimate outcome was their being devoured (II Kings 25:8ff).

5 V. A look at the current condition of Jerusalem (1:21-23): A. Jerusalem compared to a “harlot” (1:21). a. As Hosea compared Israel to an unfaithful wife (Hosea 9:1), as Moses foretold of Israel’s departure from God in the form of harlotry (Deut. 31:16), even so Isaiah portrayed Jerusalem as a harlot. b. She once belonged to Jehovah but had now turned away as a foolish and unfaithful wife would do to a loving husband. B. “Thy silver is become dross” (1:22). 1. “Silver is here a figurative representation of the princes and lords, with special reference to the nobility of character naturally associated with nobility of birth and rank; for silver, refined silver, is an image of all that is noble and pure, light in all its purity being reflected by it.”1 2. This pure metal which was representative of Judah’s leaders was now seen as the dross, the impurities that were burned off and cast away (Cf. Prov. 25:4; 26:23). 3. The evidence of this is given in 1:23; they loved money and judged injustice for bribes. The fatherless and widows offered them no bribes and therefore they were neglected. VI. The wrath of God outpoured upon the wicked people of Judah (1:24 A. God determined to purge Judah of its wicked men as the metal worker would purge the alloy metals from the pure precious metals (1:24-25). Those who refused to repent would be as the dross and cast away (1:28b). B. The righteous would return to their righteous acts of justice, and the city of Jerusalem would once again be referred to as a “faithful town” (1:26). Salvation would ultimately come through the Messiah and His church (Isaiah further elaborates upon this in chapter 2:1-3). C. Those who refused repentance would be consumed (1:28). 1. Shame would fill them for their worshipping idols made from the oak trees and set in the gardens of Jerusalem (1:29). 2. The Lord compared these idolaters to trees that had died and gardens that lacked water and dried up. 3. The dead trees and dead gardens of un-repenting people would be burned up, and the spark that would set them on fire would be the ungodly strong man who refused repentance. 4. Likewise God calls upon man to repent today (Acts 17:30; I Jn. 5:14-17).

1 Keil and Delitzsch. Commentary on the ; Isaiah pg. 67 6 Chapter 2

Synopsis:

Isaiah said that the people of God were sick “from the sole of the foot even unto the head” (1:5-6). The sins were enumerated and a call for repentance was sounded in the chapter. The consequences of rebellion and obedience were set before the people. God’s judgment would be sure. Chapter 2 points to the future day when the glorious kingdom of God, the church, would be established and all nations would flow into it. Contrasted with the current state of degradation, the future kingdom would be a place of order and cleanness. This new kingdom would be ruled by the “branch of Jehovah” (4:2).

I. The “latter days” would bring forth the establishment of God’s eternal kingdom (2:1-5): A. The latter days (2:2) were spoken of in Daniel 2:28 approximately 150 years after Isaiah. What are the “latter days?” 1. Nebuchadnezzar, king of Babylon, had a dream in Daniel 2. A giant image was composed of four parts representing four world empires. The Chronology is given in Daniel 2 and Daniel 7. Babylon, Medo-Persian, Grecian and Roman Empires were represented by the image. Daniel said that it would be during the days of the Roman Empire (Dan. 2:44/ latter days of 2:28) that Jehovah God would establish this kingdom. 2. The apostle Peter quoted from Joel 2:28 to indicate that the events on the day of Pentecost (Acts 2) were the fulfillment of this prophecy. 3. Furthermore, Peter said, “Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days” (Acts 3:24). B. The mountain of Jehovah’s house would be established (2:2): 1. The prophet Zechariah reveals to us what the “mountain of Jehovah’s house” is. He stated, “Thus saith Jehovah: I am returned unto , and will dwell in the midst of Jerusalem: and Jerusalem shall be called the city of truth; and the mountain of Jehovah of hosts, the holy mountain” (Zech. 8:3). 2. Zion was the sight of David’s residence and was earlier known as “the city of David” (II Sam. 5:7). 3. “Eventually the term ‘Zion’ was extended to include the entire city (Jerusalem), but this synecdoche usually occurs in poetic passages.”2 4. “The word Zion came to be used in prophecy to refer to the spiritual Zion to come, that is, the dwelling place of God among His redeemed people where they find security and peace.”3 5. The author of Hebrews gave us the NT meaning by saying that Zion was the “general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect…” (Heb. 12:22-23). Isaiah had the kingdom of God, the church, in mind here (Cf. Heb.12:28). C. “All nations shall flow unto it” (2:2): 1. The kingdom of God would be a place of salvation and peace for all peoples and nations (Gen. 12:1ff; Gal. 3:26-28).

2 Robinson, E. The International Standard Encyclopedia; Vol. 4, pg. 1198 3 Hailey, H. A Commentary on Isaiah; pg. 47 7 2. That which would draw all nations to the kingdom of God would be his “teaching” (2:3). Jesus stated this same fact in John 6:44-45. The apostle Paul stated that “faith comes of hearing and hearing by the word of God” (Rom. 10:17). Citizens of the kingdom of God would be admitted as they subject themselves to the message, which is the teaching of Jesus (II Jn. 9-11). 3. This “teaching” was referred to as “the law” (2:3). The gospel message is the law (Gal. 6:1-2). This law went forth from Pentecost (Acts 2:38). The place was Jerusalem (2:3; :44; Acts 2:1ff). D. The standard by which men would be judged (2:4): 1. Jesus spoke of this judgment in Jn. 12:48. 2. The gospel message (law) was to be a message of peace (4:4, Eph. 2:17). 3. A message of “light” (2:5). Christians today are called upon to “Walk in the light as He (God) is in light” (Jn. 8:12; Eph. 5:8; I Jn. 1:7). II. Isaiah addressed Jehovah God (2:6-9): A. God had forsaken the house of because: 1. They were filled with the customs of the east. 2. They were soothsayers like the . 3. They stuck hands with foreigners. 4. There was no end of their treasures. 5. They had war-horses and chariots. 6. The land was full of idols that they worshipped. B. Because of the self-sufficient attitude of God’s people, Isaiah said, “forgive them not” (2:9). III. The “day of Jehovah of hosts” (2:10-22): A. “The ‘day of Jehovah’ is a day in which Jehovah manifests Himself in the overthrow of His enemies.”4 B. The enemies of were His own people. The judgment was sure against the people and thus Isaiah warned, “Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty” (2:10). C. The pride of Judah had come before Jehovah God, and He would not tolerate it (2:11-12). D. God’s judgment against Judah would be manifest in nature, cities and the sea (in all of which Judah placed their confidence; Cf. 2:13-16). E. The exalted state that man had foolishly placed upon himself would be negated and heaped upon the Lord where it belonged (2:17). 1. Jehovah would do away with all idols (2:18). 2. The people would hide from Jehovah’s fierce wrath (2:19). 3. Out of their shame and fear, people would cast their idols of worship into the holes of moles and caves of bats (2:20). F. Isaiah exhorted, “You should stop trusting in people to save you. People are only human. They aren’t able to help you” (NCV). “Under these conditions, and with this liability to perish in a moment, the worth of man as a ground of confidence is really nothing.”5

4 Haily, H. A Commentary on the Minor Prophets, pg. 36. 5 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); Vol. 7, pg. 83. 8 Chapter 3

I. The source of Judah’s confidence would be taken away (3:1-7): A. God would take away food and water (3:1). B. God would take away the mighty man (3:2). C. God would take away the man of war (3:2). D. God would take away the judge (3:2). E. God would take away the prophet (3:2). F. God would take away the diviner (3:2). G. God would take away the elder (3:2). H. God would take away the captain of fifty (3:3). I. God would take away the honorable man (3:3). J. God would take away the counselor (3:3). K. God would take away the expert charmer (3:3). L. God would take away the skillful enchanter (3:3). M. All of the abovementioned people in whom Judah put their trust would be removed by Jehovah God. N. In their place, God would give children and babes to rule over Judah (3:4-5). “They would be governed by lawless and bloodstained caprice, of the most despotic character and varied forms. And the people would resemble their rulers: their passions would be let loose and all restraints of modesty and decorum be snapped asunder.”6 O. These would be desperate times, times when one who was clothed in decency would be asked to be ruler of the land yet would he reject the offer (3:6-7). II. The divine verdict for Judah (3:8-15): A. Jerusalem was ruined “because their tongue and their doings are against Jehovah, to provoke the eyes of his glory” (3:8). Their rebellion would be tolerated no more! B. As in the days of Sodom (Gen. 19), Judah openly and unashamedly committed sin. The conduct and consequences were brought upon themselves by their own actions (3:9). Isaiah compared the spiritual state of Judah to Sodom and Gomorrah here and previously in 1:10. C. Isaiah laid down a divine principle that is found throughout the Bible (3:10-11): the blessings of righteousness and the curses of disobedience, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Gal. 6:7). D. Whose fault was their current state? Isaiah put the blame upon the rulers of the land; however, each man would give account for his own actions. “It is stated here with regard to the prophets, that they swallow up the road appointed by Jehovah, as the one in which His people were to walk, just as a criminal swallows a piece of paper which bears witness against him, and so hides it in his own stomach. Thus the way of salvation pointed out by the law was no longer to be either heard of or seen. The prophets, who ought to have preached it, said mum, mum, and kept it swallowed. It had completely perished, as it were, in the erroneous preaching of the false prophets.”7 E. Such leadership of nations and even the Lord’s church today will end in ruin (cf. 3:12).

6 Ibid. Pg. 86-87 7 Ibid. Pg. 91 9 F. These leaders would give an account for causing people’s souls to be lost (3:13- 15). III. Divine judgment against the women of Judah (3:16-4:1): A. Because of the “filthy” (4:4) conduct of the women of Judah, they would reap what they sowed: 1. The women were haughty. 2. The women walked with outstretched necks. 3. The women had wanton eyes. 4. The women minced as they walk along. 5. The women placed their hearts in the treasures with which they adorned themselves (3:18-23). The women of Judah sought after lewd, lascivious and perverse attention. Their minds were corrupt, and their dress, walk and looks exposed their heart. B. Since they put their heart into their appearance, God would take these things away from them. 1. Instead of sweet smells, there would be a stink of rottenness (3:24). 2. Instead of a well-set head of hair, there would be baldness (3:24). 3. Instead of a girdle to hold in their fat, there would be a rope around their waist leading them into captivity (3:24). 4. Instead of beautiful clothing, there would be the sackcloth of affliction (3:24). 5. Instead of beautiful skin, they would be branded with a hot iron as slaves (3:24). C. “Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts” (3:17). “Jehovah would uncover their nakedness, by giving them up to violation and abuse at the hands of coarse and barbarous foes, the greatest possible disgrace in the eyes of a woman, who covers herself as carefully as she can in the presence of any stranger (47:3; Nahum 3:5; Jer. 13:22; Ezek. 16:37).”8 D. So thoroughly would the Lord recompense these lascivious women that their men would be taken from them in war, to the point of seven women, desiring to avoid the shame of being single, would beg one man to allow her to wear his name (4:1).

8 Ibid. Pg. 93-94. 10 Chapter 4

Synopsis:

Isaiah brought us in a full circle from chapter 2 to chapter 4. Chapter 2:1-5 revealed the coming kingdom and all its glory. Chapter 2:6 – chapter 3 revealed the depraved state of Judah. Chapter 4 once again brings us back to God’s mercy. “In that day shall the branch of Jehovah be beautiful and glorious…” (4:2).

I. “In that day” (4:2-6): A. The day spoken of here was the same day that the prophet spoke of in 2:2. B. The “branch of Jehovah shall be beautiful” (4:2). 1. As a root grows into a shoot and produces branches and eventually fruit, so the branch here represented the Messiah (Jesus) (Cf. Isa. 9:14; 11:1; 14:19; 17:9; 19:15; 60:21), the king of the kingdom of God (Jer. 23:5). 2. Isaiah will develop this thought further as indicated in the verses above. Chapter 11:1 depicted this shoot coming from the house of , David’s father, and thus fulfilling God’s promise made to David in II Sam. 7:12-16. C. The promise made by God from the beginning (Gen. 3:15) which was to come through the seed of (Gen. 12:1-4) and David was not to be forgotten. D. Those who escaped the judgment of God would reap the rewards of eternal blessings through the branch. They would be called “holy” (4:3). E. 97:3 stated, “a fire goes before Him (God), and burns up his adversaries round about.” Those not burned up are the holy ones. They shall have the protection and comfort of Jehovah God (4:5-6). The church of Jesus Christ will be a glorious kingdom (spoken of in future tense here but already in existence being created on Pentecost).

11 Chapter 5

I. The vineyard Song (5:1-7): A. The vineyard represented the people of Judah (Cf. 5:7). B. Isaiah sang the song about his “wellbeloved,” (Jehovah). C. The Lord had chosen a fertile site (), weeded it, tilled the ground and removed the rocks. D. Furthermore, the Lord planted “the choicest vine” (5:2). “Sorek, i.e., the finest kind of eastern vine, bearing small grapes of a bluish-red, with pips hardly perceptible to the tongue.”9 E. The Lord then placed a tower in the midst of the vineyard to protect it from wild beast. F. The expectation of the Lord was that the vineyard produced a bountiful goodly crop of grapes. What the Lord expected and what he received were two different things. Judah was a nation of wild grapes that disappointed the Lord greatly (5:3-4). G. “The fat mountain-horn was Canaan, flowing with milk and honey (Ex. 15:17); the digging of the vineyard, and clearing it of stones, was the clearing of Canaan from its former heathen inhabitants (Ps. 54:3); the sorek-vines were the holy priests and prophets and kings of Israel of the earlier and better times (Jer. 2:21); the defensive and ornamental tower in the midst of the vineyard was Jerusalem as the royal city, with Zion the royal fortress (Mic. 4:8); the winepress trough was the temple, where, according to Ps. 36:9, the wine of heavenly pleasures flowed in streams, and form which, according to Ps. 42 and many other passages, the thirst of the soul might all be quenched.”10 H. The Lord now said he would abandon the disappointing effort. He would no longer hoe the ground, pull the weeds and send rain for good crops. His disappointment led to the vineyards' destruction (5:5-7)! II. Six woes pronounced on Judah for their gross error (5:8-23): A. Woe to landowners of greed (5:8-10): 1. The rich got richer and the poor got poorer. The rich bought up all the land from the poor and moved them into cities where they dwelled in houses stacked side by side for lack of space (Cf. Micah. 2:2). 2. The rich, however, lived in the spacious plots of land in the country. 3. The consequence of this greed would be a failure of the land to produce and depopulation of the land (5:9-10). B. Woe to revelers (5:11-17): 1. The inhabitants of Judah arose early to drink “strong drink” (5:11). a. The words “strong drink” is shekar in Hebrew meaning, “an inebriating drink, whether the wine prepared or distilled is from barley, honey, or dates, yayin referring more particularly to wine made from grapes. Sehkar is usually rendered ‘strong drink.’”11 b. “The phrase ‘wine and strong drink’ is usually found in contexts warning against or forbidding the use of alcoholic beverages.”12

9 Ibid. Pg. 105 10 Ibid. Pg. 107 11 Unger, M. F. The New Unger’s Bible dictionary pg. 1367 12 Bandstra, B. L. The International Standard Bible Encyclopedia; Vol. 4, Pg. 1069 12 2. These drinkers mingled socially together listening to music of harp, lute, tabret and pipe, forgetting about reality. They were partygoers who enjoyed pleasure rather than the law of God! 3. “They regard not the work of Jehovah, neither have they considered the operation of his hands” (5:12). Misdirected interest led to misdirected zeal! Judah’s zeal was for pleasure rather than for God’s laws. They had ignored and were ignorant of his laws, as were their brethren in Israel (5:13; Cf. Hos. 4:6). 4. Drinking alcohol for pleasure had ever been condemned and forbidden in scripture (Lev. 10:8ff; Numb. 6:1ff; Prov. 23:31; Hab. 2:15-16; I Thess. 5:6; II Tim. 4:5; I Pet. 1:13, 4:7, 5:8). 5. The consequence of such debauchery was captivity (5:13). “The captivity is so certain that the prophet can speak of it as if it has already taken place.”13 6. Sheol, the place of the dead, opened wide its mouth and swallowed up the ignorant (5:14-15). C. Woe to the free thinkers of the day (5:18-19): 1. Such minded men were slaves to sin. They pulled their sin along with them as though they were bound with cords, which carried loads of sins (5:18). 2. They were a people proud of their disbelief. They challenged the Lord to bring the judgment mentioned by Isaiah (5:19). 3. These remind us of individuals today who deny the deity of Christ, who confuse doctrine with matters of opinion, who claim that not all may understand truth alike and who pervert the word of God with their own thinking. The authority of God and the fear of the Lord are not in their mind! 4. Their false doctrine was sounded abroad, and they were proud of their rebellion. D. Woe to those who distort the law of God (5:20): 1. “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (5:20). 2. “Drinking is equated with a good time; as in pagan cultures adultery and fornication are considered simply the gratification of a natural or normal urge; rebellion against constituted authority is looked upon as a normal phase through which one passes.”14 E. Woe to the deluded ones (5:21): 1. Job said, “Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:28). 2. “Be not wise in thine own eyes” is a fundamental rule of wisdom (Prov. 3:7). 3. Wisdom is the application of knowledge that is from the Lord. How can man claim wisdom apart from the law of Jehovah? Such a claim is surely self- delusion! F. Woe to those who pervert political justice (5:22-23): 1. It is possible that these “mighty men of strength” were the judicial judges who drank heavily and perverted justice (Haily), and it may be that these mighty men of strength were so due to their abilities to drink large qualities of intoxicants and continue to function in society (Cf. Barnes, Keil and Delitzsch and the PPC).

13 Haily, H. A Commentary on Isaiah, Pg. 67 14 Ibid. Pg. 69 13 2. “Drinkers in the present verse do not succumb to their liquor, or remain at the banquet all day, but proceed t the business of their lives, attend courts and judge cases, but with the brain obfuscated (obscure, to confuse) and moral vision bedimmed, so that they are easily induced to pervert justice on receipt of a bribe.”15 3. The society was corrupt, and its judges were corrupt. The wealthier had the capability of bribing judges to give favorable judgments against the poor and thereby take advantage of them. Notice that intoxicants were the source of this corruption. The poisonous fluid (Cf. Prov. 23) seduces the mind. II. Judgment against the self deluded seduced minds of Judah (5:24-30): A. The anger of Jehovah was described as a devouring fire consuming all in its path and a devastating earthquake which left dead bodies strewn in the streets of Jerusalem (5:24-25). Yet he was not finished with Judah! Keil and Delitzsch seem to think that this fire and earthquake judgment occurred in II Chron. 28:5- 6 (The Syro-Ephraimitish war). B. Jehovah would raise a flag over Judah, which was a signal for nations afar to come feast on Jerusalem for their debauchery. Isaiah depicted Jehovah as “hissing” (5:26) or whistling to the nation of Assyria (7:17). 1. The Assyrian army would have a heart of war. 2. They would not be weary but would march onward as those who had an insatiable appetite for war and blood of enemies. 3. Their weapons, horses and chariots were readied for war. 4. They were like a lion whose “roars when eager for prey…the roar is succeeded by a low growl when a lion is preparing to fall upon its prey. And so the prophet hears a low and ominous murmur in the army, which is now ready for battle.”16 5. Judah was depicted as a landmass overtaken by the sea. Darkness and gloom prevailed as both nature and populous were destroyed (5:30). 6. Because of the good work of Isaiah and Micah, Judah escaped this judgment. God turned the mighty Assyrian army into a “sea of the dead” (Isa. 37:36- 38). Hezekiah had prayed to Jehovah and the Lord smote the Assyrians (II Kings 19:35).

15 Rawlinson, G. The Pulpit Commentary, Vol. X; pg. 81 16 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); Vol. 7, pg. 119. 14 Chapter 6

Brief Synopsis:

Isaiah chapters 1-5 depicted the moral condition of Judah. Judah was “sick from the sole of the foot even unto the head” (1:5-6). God called them to reason with him and repent, promising them forgiveness and restoration (1:18). There would be an everlasting Kingdom ruled by the King of glory. All had the opportunity of being a part of this glorious church. Yet Judah rebelled. They were guilty of oppressing the poor, drinking intoxicants and partying, showing a lack of respect for the laws of God and having a lack of knowledge. They were proud of their current state, being self-deluded and thinking that God’s favor was with them since they had all their wealth. The final judgment against Judah was destruction (5:24-30). God hated their worship and sacrifices and proclaimed, “I have had enough” (1:11). Chapter six reveals the calling of Isaiah to the office of prophet. The Chronology of the first six chapters of Isaiah is completely appropriate. Chapters one through five illustrated the overall condition and guilt of Judah. They were worthy of punishment. Chapter six presents God’s intentions to carry out this judgment through the preaching of Isaiah the prophet. The people were evil minded. Isaiah was to preach a message of doom and repentance that would only serve to harden the people more (6:10ff). The whole of the book of Isaiah is therefore summed up in these six chapters. Chapters 7-66 will reveal the unfolding of the hardness of Judah’s heart with its consequences.

I. Isaiah saw the glory of Jehovah (6:1-8): A. Isaiah called to be the prophet of God: 1. The year was ~ 740 B C. 2. Isaiah saw Jehovah God sitting upon His throne with a train that filled the temple. 3. Above Jehovah were the Seraphim: a. :2 is the only place in the Bible that the Seraphim are named. b. Each of these angelic beings had six wings. c. The word “Seraphim” is to “set on fire or burn up” (Keil and Delitzsch 127). d. These Seraphim took fire from the altar of incense and cleansed Isaiah’s sins (6:7). e. “Now, if the fact that a absolved the seer by means of this fire of love is to be taken as an illustrative example of the historical calling of the seraphim, they were the vehicles and media of the fire of divine love, just as the cherubim in Ezekiel are vehicles and media of the fire of divine wrath. For just as, in the case before us, a seraph takes the fire of love from the altar; so there, in Ezek. 10:6-7, a cherub takes the fire of wrath form the throne-chariot. Consequently the cherubim appear as the vehicles and media of the wrath which destroys sinners, or rather of the divine doxa, with its fiery side turned towards the world; and the seraphim as the vehicles and media of the love which destroys sin, or of the same divine doxa with its light side towards the world.”17 f. The seraphim cried, “holy, holy, is Jehovah of hosts: the whole earth is full of his glory” (6:3).

17 Ibid. Pg. 128-129 15 g. “The design of all the work of God is that His holiness should become universally manifest, or, what is the same thing, that His glory should become the fullness of the whole earth (Isa. 11:9; Numb. 14:21; Hab. 2:14).”18 h. Indeed we see purpose manifest in the design and purpose of the kingdom of God (Church) coming into the world (Cf. Eph. 3:10)! B. When the seraphim cried this about Jehovah, the “house was filled with smoke” (6:4). 1. “Smoke is sometimes the mere sign of the presence of God, as in ch. Iv. 5; but more often it indicates his presence in anger or judgment (see Exod. 19:18; 20:18; Rev. 15:8).”19 2. Upon realizing he was in the presence of Jehovah God, hearing the seraphim making the proclamation of Jehovah being holy, holy, holy and seeing the smoke of Jehovah’s anger against sin, Isaiah trembling in fear stated, “Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts” (6:5). a. Isaiah confessed his sins and realized the state of danger posed to him by being in the presence of God in a state of sin. b. God is a consuming fire against those who do sin. “The sinners in Zion are afraid; trembling hath seized the godless ones: who among us can dwell with the devouring fire? Who among us can dwell with everlasting burnings?” (Isa. 33:14). c. “God is light and in him is no darkness at all. If we say that we have fellowship with him and walk in darkness, we lie, and do not the truth:” (I Jn. 1:5-6). C. Isaiah was forgiven of his sins. 1. One of the seraphim took an ember off the altar of burnt offering with tongs and touched the mouth of Isaiah with it, thus cleansing his mouth of its sins (6:7). 2. The sins of Isaiah were said to be “taken away” (6:7). “True, no sacrifice is indicated or referred to; but inasmuch as John recognized the Christ in this scene of divine glory (Jn. 12:41), it is not beyond reason to conclude that it is through Him and His future sacrifice that Isaiah’s sins were forgiven.”20 3. Now cleansed from his sins, Jehovah could communicate with him. D. One of the most powerful arguments for the deity of Jesus Christ is seen in this section. Isaiah said that he had seen “the King, Jehovah of hosts” (6:5). :36-43) told us that Isaiah saw Jesus in his glory! E. The Lord asked Isaiah who He should send in light of the people’s sins and their defiance against the Lord. F. Isaiah quickly responded, “Here am I, send me” (6:8). G. Apparently the Lord agreed to Isaiah’s response due to the instructions in 6:9. III. The work of Isaiah (6:9-13): A. Notice how the Lord referred to Judah as “this people” (6:9). :6 told us that God had rejected His people because they had rejected Him and knowledge of God’s laws.

18 Ibid. Pg. 125 19 Rawlinson, G. The Pulpit Commentary, Vol. X; pg. 107 20 Haily, H. A Commentary on Isaiah, Pg. 77 16 B. Isaiah was to “make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed” (6:10). 1. No other OT passage is quoted as many times as this verse in the NT (Matt. 13:14-15; Mk. 4:12; Lk. 8:10; Jn. 12:40; Acts 28:26-27; Rom. 11:8). 2. The hardness of heart would come through preaching. C. Consider this study from Rom. 9:6-24 in relation to hardening on the part of God: 1. A proper perspective of the true Israel verses Israel of the flesh: a. Herein is a delicate issue among the of Paul’s time. They were born into the relationship enumerated in verses 1-6. Now Paul pointed out that many of them were not saved, even though they were born into this physical relationship. b. This did not mean that the word of God had failed! The word of God came through the prophets and was now being fulfilled. 2. Paul gave the reason by looking to the facts: 3. “They (Jews) are not all Israel, which are of Israel” (vs. 6): a. The true Israel are those who have always been the ones who shall receive the promise (Gal. 6:16). b. Therefore, not all physical descendants of Jacob (Israel) are the true Israel! c. “Neither, because they are Abraham’s seed, are they all children” (vs. 7). 1. Abraham had sons and daughters through many wives (i.e., Hagar, Sarah and Ketura). 2. However, the only children of promise were the ones that descended from Isaac (Gen. 21:12). The Messiah would come through Isaac, not Ishmael or any other son of Abraham’s. 3. God made the choice of Isaac, it was His decision. 4. Abraham’s many children were “children of the flesh” (vs. 8). These were not born of the promise (through Isaac, which would make them children of God) (vs. 8). 5. The point with these facts is that “it is not merely being the physical descendant of Abraham that was the ground to be reckoned in the seed.”21 6. The promise identified (vs. 9): a. God had promised Abraham that Sarah would have a son (Gen. 18:10-14). b. Abraham was old (100) and was Sarah (90). c. Isaac was born by miraculous help from God as He promised! 7. Not only did Sarah have a son by promise, but also Rebecca had a son of promise by Isaac who was a son of promise (vs. 10). a. Rebecca had both Jacob and Esau in her womb (twins). b. Who would continue the promise (the seed of the Messiah)? c. God told us that He made the choice of Jacob (vs. 11). This choice was made before the two (Jacob and Esau) were out of their mother’s womb, before they did good or evil, before they did any works! The point is, God made the choice, which indicates His

21 Hamilton, Clinton D. Truth Commentaries, The Book of Romans pg. 548 17 control and sovereignty! Esau, the older, would serve the younger (Jacob) (vs. 12). This is a quote from Gen. 25:23. d. Keep in mind here that God’s choosing Isaac over Ishmael and Jacob over Esau was not a matter of their individual salvation! Paul was simply indicating that God has the right to make choices as to whom His Son (Jesus) would ultimately come! e. Furthermore, God as creator has the right to love and hate those whom he chooses. He chose to love Jacob and hate Esau; however, this had nothing to do with the salvation of each. Again, the promise of the coming Messiah is under view. A choice had to be made as to whom, and God made it! 1. The word hate as used in :13 is miseo or emisesa 2. Thayer defines the word as, “the signification to love less, to postpone in love or esteem, to slight, through oversight of the circumstance that the Orientals, in accordance with their greater excitability, are wont both to feel and to profess love and hate where we Occidentals, with our cooler temperament, feel and express nothing more than interest in, or disregard and indifference to a thing” (Thayer 415). 3. Evidently, God postponed his love for Esau by choosing Jacob over him. God chose to have interest in Jacob over Esau, it was His choice! 4. Paul answered objections to the above argument that God chose Isaac over Ishmael and Jacob over Esau and this decision was not based on their individual goodness or evil: a. “Is there unrighteousness with God” because He made the above choice based not on merit but on His sovereignty? b. The word “unrighteousness with God” means “injustice of a judge” (Thayer 12). c. Paul answers: “God forbid;” certainly not! 5. Paul explained the just and omnipotence of God by looking at historical examples: a. The Jews, being very respectful toward Moses, would have been very receptive to a statement made by God to Moses regarding His sovereignty or right to make certain decisions. b. Paul, therefore, quoted from Exodus 33:19 stating, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (9:15). 1. Again, this indicated that receiving God’s mercy and compassion was not something that someone can earn or work for! 2. God made the choice as to who would receive this mercy and compassion! 3. The NT is clear on those whom shall receive this mercy and compassion of God. God, by His sovereignty, has chosen to give His mercy and compassion to those who hear and obey the gospel (II Thess. 2:14). 4. God shall reject Jew and alike if they do not obey His words (cf. Rom. 4:16; Gal. 3:7-8; 4:28). 6. God’s principle of His choosing whom He may was now put into application (vs.16).

18 a. One cannot will or purpose God’s grace, mercy or compassion on himself! b. One cannot run as to earn this mercy, grace or compassion. c. Again, this is not talking about individual who may or may not receive God’s salvation by his choice. Paul is discussing God’s choices over giving mercy and compassion at His own choosing. d. God’s choice is to offer His grace (salvation) to those who will submit to Him (cf. I Cor. 9:24)! In this light we must run to attain! 7. is another example for all times which indicates God’s sovereignty (vs. 17): a. Paul quoted from Ex. 9:16 regarding God using Pharaoh to indicate His severity. God may have mercy and compassion at His choosing, and He may exercise severity on those whom He chooses as well! b. God providentially caused Pharaoh to rise to power in Egypt to accomplish His purpose. 1. God raised Assyria up in the same manner (Isa. 10:5-7). By God’s providence they rose to power and were used as a “rod of mine anger” against those of the Northern Kingdom. God did not make the Assyrians evil; He only used them to accomplish His purpose. Once His purpose was served, He punished them for those same evil acts (Cf. Nahum et. all). 2. God raised up the Neo-Babylonian Empire for the same cause (Jer. 25:9ff; :6; Zeph. 1:12-18). 3. What was God’s purpose in raising Pharaoh? a. God demonstrated His great and awesome power to the world through Pharaoh (this occurred through the plagues and the collapsing of the Red Sea upon Pharaoh’s army). b. Secondly, God declared His name throughout the whole earth through Pharaoh (cf. Ex. 15:14-15; Josh. 2:9-10). c. Therefore God has mercy on whom He wills and He hardens whom He wills (vs. 18). 8. How did God “harden Pharaoh’s heart?” a. We may ask the same questions regarding the nation of Assyria and Babylon. b. What does it mean to be “hardened?” 1. “to render obstinate, stubborn” (Thayer 579). 2. “harden” (AG 756). 3. “to harden – metaph. To harden the heart, N.T.” (LS 734). c. One must remember when studying this thought that God causes no man to sin (James 1:13-15). Man sins because he chooses to do so! d. Secondly, one must remember the apostle Peter’s admonition in II Peter 3:9; “The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.” e. God, therefore, hardened Pharaoh’s heart in the sense that He used this obstinate and stubborn disposition of the king to accomplish His ends just as He did with the Assyrians and the Babylonians! f. God raised up the Assyrians in this fashion (Isa. 10:5-7). g. God raised up Babylon in the same fashion (Hab. 1:6).

19 h. God raised up Pharaoh of Egypt the same way (Ex. 9:16 and Rom. 9:17). 9. A rhetorical question regarding God making sovereign choices between individuals and nations (vs. 19-29): a. Paul addressed a question that was sure to be on the Jew’s mind: “if God raised these individuals up (hardened them), why does he find fault with them?” (Paraphrased). b. Such a question displayed a lack of spiritual thinking on the part of the Jews. It is not God’s will that any be lost (II Peter 3:9). c. God providentially used the evil character of these nations and men to accomplish his ends. He did not cause them to be this way; they chose to be this way. God put obstacles and opportunities before these individuals knowing what course they would take, and He in this fashion used them! d. Secondly, Paul responded to this foolish question with strong words of rebuke saying: 1. “who art thou that repliest against God? Shall the thing formed say to him that formed it, why didst thou make me thus?” (vs. 20). 2. Again, “Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?” (vs. 21). a. This power of the Potter is His freedom to choose what He will from the lump of clay. b. Therefore, God has the power to choose the seed of Abraham and Isaac to honor. God, too, has the power of choice to “raise up” Assyria, Babylon and Pharaoh of Egypt to be vessels of dishonor to accomplish His will! c. This has nothing to do with whether or not one obeys the gospel message to salvation; it is a statement of God’s eternal sovereignty and his right to make superior choices. He is God! Our ultimate king in whom we are subject! d. Notice! God now has the choice to bring the gospel message to the if He so chooses that they may be offered salvation (His mercy and compassion). e. Verses 22-24 form a long sentence of logic: If God so chooses to: f. Show His wrath and make His power known through the vessels of wrath (those obstinate and stubborn peoples and nations), He also can be longsuffering toward these individuals; this is all God’s choosing. Who are we to question God? g. The vessels of wrath are “fitted unto destruction” (vs. 22). Who does the “fitting”? Evidently the people themselves. “Having prepared themselves for destruction” (AG 418). h. What if God so chooses to “make known the riches of his glory upon the vessels of mercy, which he afore prepared unto glory: Both Jew and Gentile!” i. Vessels of wrath and vessels of mercy are not specific individuals but classes of people who either do God’s will or not. Those vessels of wrath are obstinate; however, God desires

20 through his longsuffering that they repent so that they may fit the mold of the vessel of mercy. j. Notice that the vessels of mercy include both Jew and Gentile (vs. 24)! 1. Paul has effectively argued that God has the right and power to make choices in the history of man. 2. Those choices have always had the obedient and the disobedient in mind. 3. God made a promise through Abraham that all nations would be blessed through his seed! 4. Whether Jew or Gentile, the one who submits to His will shall be fitted with God’s mercy rather than His wrath! k. This is the thesis of the entire chapter! The Jew had no right to fuss over the Gentiles being accepted into God’s kingdom. God has always had the Gentile in mind. Any Jew who rejected the Gentiles was willfully ignorant of their own prophet’s words! l. Paul now turns to the Prophets to prove his point! 1. Hosea 2:23 (Rom. 9:25). 2. :10 (Rom. 9:26). 3. :22 (Rom. 9:27). Notice that not every Jew would be saved but only a remnant (a part of the whole). 4. Isaiah 10:23 (Rom. 9:28). 5. Isaiah 1:9 (Rom. 9:29). m. Israel was simply going through the motions and God had had enough of their meaningless sacrifices (Isa. 1:11). D. Isaiah asked the Lord how long should he preach a message that caused the masses to be hardened. (6:11) E. The Lord replied to Isaiah saying that he was to preach until utter destruction took place in Judah and the “holy seed” (6:13) be preserved. 1. There would be a remnant survive the hewing down of Jehovah. 2. The and oak trees were selected as illustrations here to indicate the root was still alive. These trees may be felled to the stump, yet their roots remain alive and sprout new life. Likewise, Judah would have a remnant that would survive the fiery judgment of God because of their holiness and willingness to submit to the Lord (Cf. Rom. 11:5ff).

21 Chapter 7

Synopsis:

To understand chapter 7 we must consider the historical events occurring. Ahaz was the twelfth king of Judah from 742 BC to 727 BC. During the reign of Ahaz, Pekah was reigning in Israel (The Northern Kingdom). Pekah’s reign overlapped Ahaz’s father Jotham. Jotham, son of Uzziah, reigned in his father’s place for 16 years. He did that which was right, yet the high places of idolatry remained (II Kings 15:34-35). Jotham was responsible for fortifying even further the city of Jerusalem and keeping the Ammonites in check (II Chron. 27:3ff). It was during the days of Jotham that the Syrians had recovered from the earlier defeats from Jeroboam II (II Kings 14:28) and the Assyrian army under the leadership of Pul. Assyria had engaged in trouble with the Babylonians and were somewhat weakened at this point, which gave Syria a chance to recuperate. With the alliance of Israel, the two nations (Syria and Israel) marched on Judah (II Kings 15:37). Ahaz, son of Jotham, reigned in Judah after his father for 16 years. Rezin, King of Syria and Pekah, King of Israel continued their attacked on Ahaz. Ahaz called for help from Tiglath-pileser (II Kings 16:10). Ahaz offered the king of Assyria all the treasures from the temple of Jehovah for help, and Tiglath-pileser agreed. The King of Assyria attacked Damascus, the capital of Syria and killed Rezin, King of Syria. Ahaz had Urijah, the high priest, fashion a god after the pattern of the Syrians (II Kings 16:10-16). He afterwards worshipped the Syrian god. He sacrificed his children in fire to other gods and even closed the doors of the temple of Jehovah (II Chron. 28:24). It was during these days that Isaiah the prophet came to Ahaz and offerred help from Jehovah against the alliance of Syria and Israel. Ahaz rejected Jehovah’s offer and sealed the fate of Judah.

I. Syria and Israel went up to war against Judah (740 BC): A. Rezin of Syria and Pekah of Israel marched unsuccessfully against Judah. B. The attacks on Judah were separate attempts up to this point. Apparently, the two joined forces or formed a “confederacy” (7:2). A confederacy “denotes the arrival of one army to the support of another.”22 C. When Ahaz gained intelligence of this move, he and all Judah were terrified (7:2). II. The time of terror brought Isaiah the prophet to Ahaz (7:3-9): A. Isaiah was instructed by God to go to Ahaz with his son Shearjashup (a remnant shall return) (7:3). B. Isaiah’s message to Ahaz was, “take heed, be quiet; fear not, neither let thy heart be faint” (7:4). The reason: 1. “These two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah (Pekah)” (7:4). 2. The Lord stated clearly that the confederacy of Syria and Israel “shall not stand, neither shall it come to pass” (7:7). 3. Jehovah stated that Rezin had no more dominion intended for him than Damascus and Pekah had no more dominion intended than Ephraim (Israel). C. The Lord told Isaiah to comfort Ahaz in that Israel would be destroyed in 65 years (7:8).

22 Keil and Delitzsch. Commentary on the Book of Isaiah; Vol. 7, pg. 135 22 1. Sixty-five years after the current date (~ 740 BC) would place history at the days of Esar-haddon, King of Assyria from 681 to 668 BC. Esar-haddon had brought foreigners into the land of Israel and thus it was destroyed (II Kings 17:24; Ezra 4:2). 2. Manasseh ruled Judah at the end of 65 years. D. Isaiah warned Ahaz, “if ye will not believe, surely ye shall not be established” (7:9b). 1. Whether or not Ahaz had made contact with the Assyrian king Tiglath-pileser is unknown. Apparently he had already considered it. 2. Ahaz’s faith in Jehovah God was non-existent as was indicated by his response to Isaiah’s warning. III. Jehovah to send a sign for Judah (7:10-16): A. Jehovah offerred Ahaz a sign that he may believe the words of the prophet (7:10). The magnitude of the sign had no limits. God gave Ahaz the opportunity to ask for anything that his mind could conjure up, yet Ahaz rejected the offer. B. Ahaz said, “I will not ask, neither will I tempt Jehovah” (7:12). 1. Apparently Ahaz had already made up his mind to hire and use the Assyrians for help. 2. Ahaz then used the word of God as a ploy. Truly Ahaz had no respect for the laws of Jehovah and only used the law to have his own way. “What a pious sound this has! And yet his self-hardening reached its culminating point in these well-sounding words. He hid himself hypocritically under the mask of Deut. 6:16, to avoid being disturbed in his Assyrian policy, and was infatuated enough to designate the acceptance of what Jehovah Himself had offered as tempting God.”23 3. The entire event reminds us of Korah’s mishandling the word of God to achieve his own desires (Numbers 16:3). Again, it reminds us of the Pharisees’ mishandling of truth (Matt. 12:1ff; 15:1ff). C. The reply of Ahaz grieved all of Judah because of its consequences, and it grieved God (7:13). D. Isaiah gave Ahaz a sign of hope even though what he would pronounce next would be terrifying judgment on Judah (7:14): 1. “Behold, a virgin shall conceive, and bear a son, and shall call his name .” 2. The virgin would be Mary (Matt. 1:18). 3. The Son would be Jesus (Matt. 1:21). 4. The name Immanuel indicated His deity; it means “God with us” (Matt. 1:23). 5. The terror of the Assyrians was only the beginnings of Judah’s folly. Through the Neo-Babylonian Empire, the Grecian Empire and the Roman Empire, God’s people would experience the full affect of Ahaz’s rejection of Jehovah. 6. These effects were seen in the fact that Jesus, as a young boy, would eat only butter and honey (food for the poor). E. Though calamity was coming, the remnant of faith would experience victory and freedom from sin (Jn. 8). IV. The judgment of Jehovah on Judah for their rejection of Him (7:17-25): A. God, as was indicated in 5:26, would whistle for the king of Assyria and Egypt to come as a destroyer.

23 Ibid. Pg. 140 23 B. The nations would shame Judah for their unfaithfulness as a man who has had his entire body shaved (7:20). C. The land would be laid to waste and made desolate and fit only for wild beast (7:21ff). D. Butter and honey would be eaten due to the destruction of vineyards. E. Interestingly, Ahaz sought for help in the very nation that would be responsible for Judah’s destruction.

24 Chapter 8

I. Jehovah’s address to the people of Judah through Isaiah (8:1-4): A. The great tablet (8:1). 1. Isaiah was to write upon the tablet “For Mahershalalhashbaz” (8:1). 2. Mahershalalhashbaz means, “The spoil speedeth, the prey hastens” (Margin of ASV). B. Witnesses were to be used to prove that Isaiah wrote this prophecy long before the events came to pass (8:2). Those witnesses were: 1. Uriah the priest. Uriah was the one who would latter gratify the heathen desires of Ahaz by fashioning an idol of the Syrian god (II Kings 16:10ff). 2. Zechariah the son of Jeberechiah. C. In addition to the “great tablet” bearing the words “For Mahershalalhashbaz,” Isaiah was to go to his wife and have a son whom they were to name “Mahershalalhashbaz” (8:3). Written and living proof that God would perform the terrible prophecies of chapter seven. D. Furthermore, Isaiah was to give a time frame. Israel and Syria would be defeated by Assyria before Mahershalalhashbaz knew how to say “My father, and, my mother” (8:4). 1. Such abilities in infants occur usually after two to three years. 2. History reveals that Pekah was defeated and Israel carried into captivity by Tiglath-pileser and then Damascus was besieged and taken in the year 732 BC (II Kings 15:29). II. The consequences of Judah’s rejection of Jehovah’s warning (8:5-10): A. Judah had refused the waters of Shiloah (8:6). 1. “The clear little brook – a pleasant sight to the eye as it issues from the ravine which run between the south-western slope of Moriah and the south-eastern slope of Mount Zion – is used here as a symbol of the Davidic monarchy enthroned upon Zion, which had the promise of God, who was enthroned upon Moriah, in contrast with the imperial or world kingdom, which is compared to the overflowing waters of the .”24 2. “This stream, ever so clear and pure, representing Jehovah’s presence, purity, and power, did not compare in size with the great river Euphrates; hence, the people disdained it.”25 3. Moriah was “separated from Mount Zion by the Tyropoeon valley.”26 B. Judah would experience short-lived joy in the Assyrians defeating Rezin and Pekah (8:6). C. The overflowing of the Euphrates River that would overwhelm Ephraim completely and flood Judah represented Assyria (8:7-8). D. Though God would call the nations of the world to destroy Israel and Judah, they were to take heed as well. God would break them in pieces (8:9-10). III. Give no heed to the people of Judah nor their evil ways (8:11-15): A. Isaiah was encouraged not to conduct himself as the evil people of Judah who put their trust in Assyria (8:11).

24 Ibid. Pg. 151 25 Haily, H. A Commentary on Isaiah; pg. 94 26 Smith, W. Smith’s Bible Dictionary; pg. 417 25 B. Secondly, Jehovah told Isaiah not to fear their cries of conspiracy. Isaiah would suffer the same derision as Amos as he spoke out against Israel (Amos 7:10). Jeremiah suffered the same derision (Jer. 18:18-23). C. God’s people today need to keep warning in the face of opposition (Acts 20:28- 31). D. The fear of God’s people is to rest in Jehovah alone (8:13)! Job said, “Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding” (28:28). “Throughout the history of the church, those who have sought to call the church back to her God-given mission and away from her man-made ‘programs’ have been treated as troublemakers.”27 E. Let us not allow popular opinion to sway our actions; let us preach the unsearchable riches of Jesus Christ in season and out of season! F. For those who follow the law of God, the Lord shall be a sanctuary of comfort (8:14; Psalms 27:5; 31:21). G. Those who reject God’s laws for their own ideas, shall “stumble, fall, and be broken, and be snared, and be taken” (8:15). The hearts of Israel and Judah were hard (Cf. 6:9ff). IV. Isaiah’s prayer for the obedient (8:16-22): A. First, Isaiah prayed that the laws of God would be bound and sealed in the hearts of the faithful, and that they would patiently await the promise of Jehovah’s anointed (8:16-17). B. Isaiah prayed that the faithful would reject the council of wizards or those who claimed to call up the dead for council. Isaiah said, “should not a people seek unto their God? On behalf of the living should they seek unto the dead? To the law and to the testimony! If they speak not according to this word, surely there is no morning for them” (8:19b-20). 1. Who else shall we turn to than Jehovah God (Jn. 6:68)? 2. Let us proclaim the battle cry for answers to questions of life, “to the law and to the testimony!” (Cf. Judges 7:18). 3. Without such disposition, man faces trials and tribulations alone. Assyria would roll through Judah and distress the people. Judah would go hungry and curse their king and God rather than seek His comfort (8:21). 4. Everywhere they would turn would be blackness and destruction and anguish (8:22).

27 Haily, H. A Commentary on Isaiah; pg. 96 26 Chapter 9

I. Though darkness loomed; hope, too, was on the horizon (9:1-5): A. Isaiah spoke as though the gloom of darkness brought on by the Assyrians, Babylonians, Grecians and Romans had already taken place, and Jesus, the light of men (Jn. 1:4), was currently here to comfort. B. Isaiah often used this type of language and explained it by saying through God, “I am God, and there is none like me; declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure…” (Isa. 46:9-10). C. and Naphtali, being located in the North section of Israel, would be the first to feel the oppression and destruction of the Assyrians (9:1). Later this land would produce the wonderful counselor, mighty God of 9:6. Zebulun and Naphtali would later be known as the upper and lower Galilee from which Jesus would do much work. D. The Messiah would cause great joy not only among the Jewish remnant that remains faithful but also to the “nation” or “Gentiles” (9:3). E. The immediate yoke was the Assyrian army. The yoke of all mankind was sin in which man was in bondage. Jesus Christ freed man from this bondage (Jn. 8:31- 36). F. As Christ would give freedom from the bondage of sin, the citizens would be part of a powerful everlasting kingdom. This kingdom needed no carnal weapons, for it was a spiritual kingdom (9:5; Eph. 6:10-20). II. A cause of joy over the release of gloom, doom and slavery (9:6-7): A. Isaiah continued to speak in the present tense as though the promised child had already been born of a virgin (9:6, Cf. 7:14). B. In the Messiah all authority or government would rest on his shoulders (9:6). C. Five descriptive titles that tell us who and what the hoped for Messiah would be: 1. Wonderful: Jesus would be a “wonder” due to his nature as the “God-man.” Isaiah has already established the deity of Jesus (Cf. 6:1-6 comp. with Jn. 12:36ff). The teachings of Jesus would cause a wonder and astonishment to those who heard it (Matt. 7:28). Jesus’ doings caused wonderment as well (Matt. 25:1). 2. Counselor: The proverb writer states of God, “Counsel is mine, and sound knowledge: I am understanding; I have might” (Prov. 8:14; Cf. Col. 2:3). As priest and king, Jesus administers counsel (Zech. 6:13). 3. Mighty God: Again, deity is depicted in the Messiah. Jeremiah said, “he shall be called: Jehovah our righteousness” (Jer. 23:5-6). 4. Everlasting Father: If the reveals Jesus to be the Mighty God, he then is of necessity the Everlasting Father (Cf. Jn. 1:1)! 5. Prince of Peace: Since sin separates man from God (Isa. 59:1-2) and the work of Jesus is reconciling man back to God through his sacrifice (Col. 1:20) he is therefore called the prince of peace (Cf. Eph. 2:17). D. Another cause of joy will be that his kingdom or “dominion shall be from sea to sea, and from the River to the ends of the earth” (Zech. 9:10). E. The kingdom of God will have no boundaries. Those who hear and obey the gospel message will be welcome no matter what race or gender (Cf. 2:2; 42:6; Gal. 3:26ff). F. The Lord promises that these things will come to pass (9:7). God will set up the throne of David for an everlasting kingdom (9:7a; II Sam. 7:12-17; Lk. 3:1-3).

27 III. Four reasons for judgment against those who have not placed their hope in the throne of David (9:8-10:4): A. Though the Lord placed upon Ephraim and Judah judgment of terror and destruction, they said within themselves that they would build the destroyed areas even stronger than before (9:8-10). 1. They did not and would not learn the lessons from the Lord, even though the words regarding the calamity were given on tablets and life signs (Cf. 8:1-3). 2. Their hearts were hard, and they were not going to change (6:9). 3. “For all this his (God’s) anger is not turned away, but his hand is stretched out still” (9:12b). We are reminded of Jehovah’s statement to the people “For Mahershalalhashbaz” (8:1) (the spoil speedeth, the prey hastens). B. The people refused to repent and turn from their evil ways (9:13) even though the Lord had smote them. The consequences: 1. The Lord would destroy the elder and honorable men (9:15). 2. The Lord would destroy the prophet who taught lies (9:15). 3. “For they that lead this people cause them to err; and they that are led of them are destroyed” (9:16). 4. The Lord would not rejoice over the young men of war neither would he “have compassion on their fatherless and widows” (9:17). a. The Lord had ever provided in his laws statutes by which these individuals were to be cared for (Cf. Deut. 10:18). b. Apparently the truth is revealed: those who reject the Lord, He rejects (Psalms 119:118; Hos. 4:6). 5. “For all this his anger is not turned away, but his hand is stretched out still” (9:17). C. Those who rejected the Lord would be consumed by His burning wrath (9:18ff). 1. That man or woman who walked in hardness of heart unwilling to change was to be consumed by the fire of Jehovah (Cf. Deut. 29:19-20 for the exact meaning!). 2. The Psalmist said, “There went up a smoke out of his nostrils, and fire out of his mouth devoured: Coals were kindled by it” (18:8; 97:3). The fuel for the devouring fire of God would be the hardhearted people (9:19). 3. Not only would God send the nations of Assyria, Egypt and Philistia to torment the hardhearted rebellious, but their own people would turn against each other (9:20-21). 4. “For all this his anger is not turned away, but his hand is stretched out still” (9:21).

28 Chapter 10

D. The fourth reason for judgment against those who do not put their trust in the throne of David is given at the beginning of chapter 10: 1. Judges wrote decrees that favored themselves and oppressed the poor. Isaiah referred to such writings as “perverseness” (10:1). 2. The wicked judges of Judah robbed the poor of righteous justice, took what little the helpless widows had and made the fatherless their prey (10:2-3). 3. They took advantage of the weak and made merchandise out of them. 4. Isaiah posed three questions to these un-repenting judges: a. What will you do in the day of visitation and destruction (10:3)? b. To whom shall you flee for help (10:3)? Indeed they were hopeless! c. Where will you leave your glory (10:3)? There would be no comfort to be found! I. Jehovah’s sovereignty seen in his use of Assyria as His rod of correction (10:5-11): A. By the power of Jehovah God Assyria would come up against a “profane nation” (10:6). 1. Assyria would be the “rod of mine (Jehovah’s) anger” (10:5). 2. Later God would rise up Babylon for the same purpose (Hab. 1:5-11). 3. Again, God would raise of the against Babylon (Isa. 13:17; 44:28- 45:7; Jer. 51:11, 28). 4. Against the Medes and Persians, the Lord would bring Alexander the great and the Grecian Empire to work out His will (Dan. 8). 5. Finally, the Lord raised up the Roman Empire before His spiritual kingdom was established to accomplish His purpose and fulfill His promise to bless all nations (Dan. 2; Eph. 3:10-11). B. Assyria would tread down the inhabitants of Judah “like the mire of the streets” (10:6). As soil and clay are mashed beneath men’s feet, so would the people of Judah suffer at the hand of Assyria. C. The intention of the Assyrians and Jehovah were two different stories (10:7): 1. God was empowering Assyria for the purpose of serving justice against a nation who would not repent. 2. The Assyrians were set on world conquest. a. The Assyrians were boastful, arrogant and proud. They gave credit to their own power and multitude of princes and kings for their success (10:8). b. The heart of Assyria looked to their accomplishments in battle to prove their point: 1. Calno, Carchemish, Hamath, Arpad, and Damascus. 2. The Assyrians compared the gods of others nations they had conquered to the God of Jerusalem (10:10-11). “Oriental monarchs looked upon their victories or defeats as expressions of the strength or weakness of the nation’s gods.”28 3. Apparently these were blasphemous words directed at the greatness of Jehovah God and secondly a sad attestation to the state of idolatry Israel and Judah had attained to.

28 Ibid. pg. 114 29 a. Isaiah had already stated that Judah’s land was “full of idols; they worship the work of their own hands, that which their own fingers have made” (Isa. 2:8). b. Israel had established the worship of golden calves, Baal and Asherah, and set up images and groves in every high place (II Kings 17:10; II Chron. 28:2). The brazen serpent of Moses was set up as an idol in Judah and was not destroyed until the days of Hezekiah (II Chron. 31:1). II. Jehovah’s judgment of Assyria (10:12-19): A. Upon the completion of God’s wrath being outpoured upon the unrepenting at the hands of the Assyrians, He would turn his attention to the proud nation of Assyria. 1. The heart of Assyria was “stout” (10:12). 2. They considered their conquest a matter of their own power (10:13). 3. They attributed their success to their own wisdom and understanding (10:13). 4. The Assyrians boasted of their effortless conquest, comparing it to taking eggs from a nest. There had been no significant resistance! B. Jehovah had some questions for Assyria (10:15): 1. Does the axe use the hewer or the hewer the axe? 2. Does the saw use the one sawing or the one sawing the saw? 3. Does the rod use its operator or the operator the rod? 4. “It was prettily devised of Aesop; the fly sat upon the axle tree of the chariot wheel, and said, ‘what a dust do I raise!’ So there are some vain persons, that whatsoever goeth alone or moveth upon greater means, if they have ever so little hand in it, they think it is they that carry it.”29 C. Jehovah pores his wrath out upon Assyria (10:16-19). III. A remnant would be saved (words of hope) (10:20-27): A. Ahaz looked to Assyria for salvation and strength, but they gave him none (II Chron. 28:16,20). B. A small number of God’s people would survive and faithfully serve him (10:22). The same is true today. A remnant will always remain faithful to Jehovah (Rom. 9:27; Matt. 7:14). C. First, however, God’s purpose must be completed (10:23)! D. Words of consolation (10:24-27) 1. Fear not the Assyrians, even though they smite Judah as the Egyptians of old did the Hebrews (10:24). 2. The Lord said that this time of calamity was a “little while, and the indignation against thee shall be accomplished, and mine anger shall be directed to his destruction” (10:25). a. Tiglath-pileser began the campaign of destruction against Israel and Judah, and it ended with Sennachirib. b. Thirty years of Assyria’s conquest were to be endured by the remnant. 1. At the completion of God’s purpose with Assyria, they would be defeated as Gideon defeated the Midianites (10:26; Judges 7) and as the Lord defeated the Egyptians by closing the sea upon them (10:26). 2. After Jehovah’s purpose was served, the burden of Assyria would be lifted (10:27).

29 Johnson, E. The Pulpit Commentary; Vol. X, pg. 193 30 IV. The Assyrians were coming (10:28-34): A. Twelve cities are named in these verses depicting the horror that is coming! B. The Levitical City of Nob was the closest to Jerusalem. Nob was located approximately 2 miles from Jerusalem. C. Assyria “shaketh his hand at the mount of the daughter of Zion, the hill of Jerusalem” (10:32). D. The Lord; however, will hew down the proud Assyrian (10:33-34).

31 Chapter 11

Synopsis:

While the destruction of the hardhearted people of God along with the Assyrians was under view, hope existed for the faithful. Assyria was depicted as a denuded forest that had been clear-cut and burned (10:33-34). The “indignation” of Jehovah had burned against the unfaithful of Judah (10:25). There remained the stump from which the shoot of Jesse would proceed (1:9; 4:2; 11:1). The branch was the coming Messiah, Jesus (Jer. 23:5; 33:15-16; Zech. 3:8; 6:12).

I. The hope of Judah rested in the branch of Jesse (11:1-5): A. The branch out of Jesse (David’s father) was Jesus (II Sam. 7:12ff). 1. The “Spirit of Jehovah shall rest upon him” (11:2). 2. The spirit of wisdom would rest upon (11:2). 3. The spirit of understanding would rest upon him (11:2). 4. The spirit of counsel would rest upon him (11:2). 5. The spirit of might would rest upon him (11:2). 6. The spirit of knowledge would rest upon him (11:2). 7. The fear of Jehovah would rest upon him (11:2). B. The branch would judge in righteousness the poor and meek (11:3-4). This type of judgment was put in juxtaposition to the unjust judges of Isaiah’s day. C. The branch would “smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked” (11:4). 1. The earth is a reference to the non-spiritually minded people; they were of the world and not of God. 2. Jesus was depicted in the NT of doing this very work (Rev. 1:16; 2:16; 19:15). D. The branch would be clothed in righteousness and faithfulness (11:5). The branch would serve Jehovah with purpose! II. What would come to pass during the days that Jehovah’s holy mountain is established (11:6-16): A. Verse 9 of this chapter firmly placed the time that Isaiah had in mind for the peace described in verses 6-16. 1. The days of the “holy mountain” (11:9). 2. This mountain was none other than the mountain of 2:2, 66:20; Dan. 2:35, 44; Zech. 8:3; Heb. 12:22-23, 28). The mountain was the church! The kingdom of God! B. There would be great peace in this kingdom mountain (11:6-8). These illustrations are no more to be taken literally than the sword or rod from the mouth of the branch slaying the wicked is to be taken literal (11:4).

32 C. The following picture is taken from “Knowledge That Leads to Everlasting Life” pg. 5, a Watchtower Bible tract. The Jehovah’s Witnesses believe this will be literal; however, the context clearly indicates that we are currently living in the days of the established kingdom of God, and Jesus is now ruling as king! Animals continue to kill each other and us if we let them. This is figurative language representing the peaceful nature of God’s kingdom, the church!

D. Individuals in the kingdom of God have a mind that has been transformed and seek peace among brethren (Col. 1:13). Indeed NT Christians are new creatures (II Cor. 5:17). E. Further proof of this prophecy referring to the church, the kingdom of God, was given in 11:10ff. 1. When this wonderful peace would come, all nations would seek him (11:10). The apostle Paul quoted this verse in :12 to indicate the fact that Gentiles would find salvation in Jesus the Messiah as well as Jews. 2. Note that the phrase “that day” of :10 was fulfilled during the days of Jesus because Paul quoted from this verse in Romans! Obviously the branch was Jesus and the holy mountain was the kingdom of God, the church! F. More events of hope to transpire in the “days” of the branch of Jehovah (11:11ff): 1. During the OT days, there were three groups of returnees from , those led by the following: a. Zerubbabel, b. Ezra, c. Nehemiah.

33 2. The Lord would lead a second return. These returnees were returning from captivity of sin to freedom in Christ from the “four corners of the earth” (11:12). a. God promised Abraham that through his seed all nations of the earth would be blessed (Gen. 4:3; Gal. 3:16). b. The Gentiles were a part of that “all nations” (Gal. 3:14). c. Both Jew and Gentile would represent the remnant of God (Rom. 11:5).

34 Chapter 12

Synopsis:

Like an NT doxology, Isaiah sang forth a song of praise and thanksgiving to Jehovah God. The prophet had depicted the deplorable state of Judah and Israel. Judgment loomed in the future for Judah. He had revealed the fact that a remnant would remain faithful. The branch of Jesse would provide hope for this remnant - such glorious hope that Isaiah burst out in praise (Chapter 12).

I. In the day of the branch, the anger of Jehovah is satisfied: A. Though Isaiah pointed out four reasons for Jehovah’s anger not being satisfied (9:8 – 10:4), he now spoke of a day, “that day,” when the Lord would forgive their iniquities and remember them no more. B. Such wonderful blessings from the Lord were to cause great joy (12:3). The Christian today is intended to worship and live in joy for we have been forgiven of our trespasses. The apostle Paul said, “rejoice in the Lord always: again I will say rejoice” (Phil. 4:4). C. The remnant was called upon to do six things (12:4-6): 1. Give thanks unto Jehovah. 2. Call upon the name of Jehovah. 3. Declare His doings among the people. 4. Tell others of the exalted name of Jehovah. 5. Sing unto Jehovah. 6. Let all his doings be known throughout the earth. D. :6 gave the reason for these actions of joy and proclamation, “for great in the midst of thee is the Holy One of Israel.”

35 Chapter 13

Synopsis:

Like Jeremiah chapters 46-51 and Ezekiel 25-32, Isaiah chapters 13-23 reveal “oracles” against the Gentile nations. The word oracle is defined as, “the verdict of God, and generally, perhaps always, the judicial sentence.”30 These eleven chapters reveal the future for ten nations including Judah. It seems fitting that Isaiah would place these oracles here since he has reviewed the shame of Judah, told the consequences of their sin, revealed the rod of Jehovah’s anger and spoken of the hope of the coming Messiah. Chapter 10 revealed words of comfort to the remnant of Judah and words of woe for Assyria. The Lord would use the Babylonians to punish the Assyrians (Hab. 1:5-11). Chapter 13 reveals the future that awaits the cruel Babylonians at the hands of God as He uses the Medes as another rod in his hand (Cf. Jer. 51:11-24). The severity of God is clearly seen in his dealing with the ungodly (Cf. Rom. 11:22).

I. The oracle (verdict) concerning Babylon (13:1-5): A. As God called for an ensign or banner by whistling to the Gentile nations to come up against Judah (5:26), even so he now summons by way of banner, voice and waving of hands the nations to assemble against Babylon (13:1-2). B. God had consecrated an army to accomplish his purpose against Babylon (13:3). This army was later identified as the Medes (13:17). C. Jehovah God “musters” the Medes up for war and the noise of their coming was great and terrible (13:4-5). D. Babylon will suffer the fate of Assyria. God used them in their wickedness and then cast them away in punishment. Indeed we serve the all-sovereign God! II. The day of Jehovah was at hand for the Babylonians (13:6-16): A. The day of Jehovah was a day of terror and destruction for those whom His wrath is directed: 1. A day of wailing (13:6). 2. A day of destruction (13:6). 3. A day of the heart of men melting within himself (13:7). 4. A day of amazement, pains, sorrows and dismay (13:8). 5. A day of fierce cruelty (13:9). 6. A day of wrath and fierce anger (13:9). 7. A day in which the land would be made desolate (13:9). 8. A day sinners were destroyed (13:9). 9. A day of dark gloom (13:10). 10. A day that God would punish the world for their evil (13:11). B. In the day of Jehovah against Babylon, men would be rarer to find than gold for they would have been slaughtered in war (13:12). C. The day of Jehovah was a day of God outpouring His fierce wrath, making the earth quake and causing the heavens to tremble (13:13). D. Men and women would flee in all directions trying to no avail to avert calamity (13:14). E. Those fleeing would be thrust through with swords, their children would be murdered before the parents’ eyes, their houses would be destroyed and their wives would be carried away and raped (13:16).

30 Keil and Delitzsch. Commentary on the Old Testament; Vol. 7, pg. 191 (Isaiah). 36 III. The rod of God’s anger against Babylon named (13:17-22): A. The Medes were named as the nation God mustered up against Babylon (13:17). 1. The date of these prophecies was given in 14:28; “in the year that king Ahaz died was this burden.” 2. Ahaz died in 715 BC. 3. Cyrus, a Persian military leader, defeated the Medes and brought the Medo- Persian Empire together in 549 BC. 4. Cyrus took the city of Babylon in 539 – 536 BC. Isaiah went as far as even naming Cyrus in 44:28 (~ 200 years before he was even born!). 5. Babylon was said to have walls around the city 300 feet high and 85 feet thick. Surely the Babylonians had a false sense of security in this structure. 6. :2 stated the purpose of both the Medes and Persians; they were to go up and destroy Babylon by order of Jehovah! B. The Medes and Persians would not take bribes of money nor tributary; their thirst and hunger was for war (13:17). C. The Medes and Persians would dash the young men of Babylon in pieces with their bows (13:18). D. The Medes and Persians would spare no one, not even the unborn children in a woman’s womb (13:18). E. Babylon would be overthrown, beautiful walls and all (13:19). F. Not only would Babylon be overthrown, but the city was to never be inhabited again (13:20). G. Wild beasts were to occupy the ancient ruins for all times (13:20-22). H. These prophecies regarding Babylon were uttered approximately 170 years before taking place. Clearly, Jehovah is God. Isaiah recorded, “I am God, and there is none like me; declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure;” (Isa. 46:9-10).

37 Chapter 14

I. Jehovah’s promise to have his people return to Jerusalem after their captivity (14:1-2): A. 50,000 returned from Babylon with Zerubbabel under King Cyrus in 536 BC to rebuild the temple. B. Artaxerxes I allowed approximately 1,800 people returned with Ezra to re- establish Jehovah worship in 458 BC. C. Later, Artaxerxes allowed Nehemiah to return to Jerusalem to rebuild the walls (444 BC). II. A song (parable) against Babylon (14:3-11): A. The nation that at one time oppressed the world had now ceased (14:4). B. Jehovah God had taken away all authority and power of Babylon (14:5). C. Because of Babylon’s defeat, the whole world had peace (14:7). D. The forest was depicted as rejoicing over their overthrow as well (14:8). The destruction of Babylon included axing down forests to eliminate stocks of wood of their enemies. E. In contrast to the peace that existed on the earth because of Babylon’s downfall, the hadean world (Sheol) was stirred up (14:9- 1. Sheol = “A Hebrew proper noun without clear etymology and with relatively wide range of meanings (mainly ‘death,’ ‘the grave,’ ‘hell,’ ‘the next world,’ ‘the nether world’) making it difficult to determine which of its meanings is in view in any given OT passage. The term occurs sixty-six times in the OT (Gk. Hades)… Nowhere in the OT is Sheol described as a place of torment or punishment for the wicked. At most it is a place of confinement away from the land of the living.”31 2. There seems to be surprise and astonishment in the voices of those already in Sheol at the prospect of the Babylonians joining them in the realm of the dead (14:10). 3. No more were the Babylonians walking in the splendor of their capital. These once arrogant people who seemed invincible were now brought just as low as any other person among the dead (14:11). III. Death was the equalizer as Babylon fell (14:12-20)! A. The of the Bible improperly translates the Hebrew word helel as “Lucifer.” The idea is taken from a similar passage found in Luke 10:18. B. This “day-star” is not the devil but the Babylonian kings in their lofty state of supremacy in the earth. C. This world supremacy that gave them their arrogance led to their demise. They had been “cut down to the ground” by the Lord (14:12). D. The Babylonians’ quest for power led them to view themselves as deity, and they desired that all else do so (14:13-14; Dan. 3:1ff). E. Isaiah brings our minds back to the realm of the dead in 14:15. Though the king of Babylon had these lofty ambitions, he was to end up like all people that die: they go to the realm of the dead (Sheol). 1. Again the inhabitants of Sheol expressed their surprise at the one considered so mighty and now so low (14:16ff).

31 Stuart, D. K. The International Standard Bible Encyclopedia; Volume IV; pg. 472. 38 2. They would say, “is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness, and overthrew the cities thereof; that let not loose his prisoners to their home?” (14:16-17). 3. Solomon wisely said, “all things come alike to all…death” (Eccles. 9:2-10). 4. No matter how wealthy, strong, good looking or wise one may currently be in relation to others, death is the great equalizer! IV. Jehovah’s call to the Medo-Persian Empire (14:21-27): A. The slaughter of Babylon would be a total sweep (14:21). B. Father and son would be wiped from the earth so that no remnant would remain (14:22). C. The land will be fit for wild beast alone (14:23). D. As sure as Babylon demolished Assyria, even so the Medo-Persian Empire (14:24) would destroy Babylon. This was Jehovah God’s purpose (14:25-27). V. An oracle against Philistia (14:28-32): A. The Philistines had long been a thorn in the side for Israel. B. Jeremiah said that the Philistines would “drink the cup of Jehovah’s wrath” (Jer. 25:15). C. Zephaniah said “there shall be no inhabitant” remaining (Zeph. 2:5). D. The cause for this oracle against Philistia was clearly portrayed by Ezekiel. Ezekiel said, “the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy with perpetual enmity” (Ezek. 25:15). E. The Philistines were not to rejoice in the downfall of Judah nor the Assyrians at the hands of the Babylonians (14:29). The woe to them would be fulfilled in the “flying serpent” (14:29). F. The same destruction prescribed to Babylon would be the fate of Philistia (14:30- 31). G. The only thing left standing when Jehovah’s purpose had been met out would be the spiritual kingdom of Zion, the church of Jesus Christ (14:32).

39 Chapter 15

I. The burden (oracle) of : A. Moab was the territory due east of the Dead Sea. B. The people of Moab were descendants of Lot by one of his own daughters (Gen. 19:30-38). C. Moab was not a favored nation. God referred to them as the pot in which one washes feet (Psalms 60:8). D. The oracles concerning Moab were enumerated in both chapters 15 and 16. The fulfillment of these prophecies was to come to pass in three years from the statements (16:14). E. Apparently the destruction of the Moabites, their cities and land was to be complete with only a small remnant remaining (16:14). Approximately 100 years after the prophecies of Isaiah, Jeremiah said, “Woe unto thee, O Moab! The people of Chemosh is undone; for thy sons are taken away captive, and thy daughters into captivity” (48:46). F. There are 23 Moabite cities listed in Isaiah chapters 15 and 16. These chief cities would be destroyed along with the land. G. The people of Moab would wear sackcloth for their sadness coupled with the cutting of their beards (15:2). H. The people would wail and cry for the heavy burden of Jehovah (15:3). I. So awful was the sorrow and destruction of Moab that Isaiah said, “my heart cries out for Moab” in pity (15:5). J. The day of war was terrifying; the rivers being filled with blood (15:9) depicted loss of life. K. The time frame of these events is difficult to assess. Clearly, one of the Assyrian kings was doing God’s will in Moab’s destruction; however, which Assyrian king remains unknown.

40 Chapter 16

I. The burden (oracle) of Moab continued: A. There was hope for Moab (16:1-5): 1. Moab was instructed to send a gift to Jehovah God from Selah, the Edomite capital (16:1). 2. Isaiah advised Moab to plead and beg for mercy from Jehovah God (16:3-4). 3. If Moab would heed to Isaiah’s advice, the remnant would experience the blessings of God through the seed of David (16:5). Clearly this is a Messianic passage indicating the hope of the Gentiles (Gen. 12:3; Amos 9:11-12). B. Apparently Moab rejected Isaiah’s advice, and the prophet gave the reason in 16:6-12: 1. Moab was proud, arrogant and filled with wrath (16:6). 2. For this disposition of heart, God would take away their fruit trees and grapevines (16:7-12). 3. Again the inhabitants are depicted as wailing and suffering in anguish. 4. Again, Isaiah showed his pity for the Moabites saying, “wherefore my heart soundeth like a harp for Moab” (16:11). C. It seems that sometime early during Isaiah’s 40 – 50 years of prophecy, God had made this oracle against Moab yet the events were now to come to pass (Cf. 16:13-14).

41 Chapter 17

I. The burden of Damascus and Ephraim (Israel): A. Israel had formed a coalition against Judah with Damascus (Syria) (II Kings 15- 16). B. For their traitorous dealings with Judah, the Assyrians would bring down both Syria’s and Israel’s glory (17:2-3, 12-14). C. The inhabitants of Israel would be frail, weak and thin as a sickly man (17:4). D. The land would be destitute of food sources (17:5-6). E. Such devastation would cause the people to realize the futility in worshipping the sun gods and the Asherim, and the remnant would turn to Jehovah (17:7-8). F. Not only was the land barren of fruit, but the cities lay in waste (17:9). G. The cause of these sorrows and devastation is given in 17:10, “for thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength.” II. God’s rod of correction was coming as a roaring of many peoples or the roaring of the seas (17:12). A. The Assyrians had previously been compared to a sweeping flood that overflowed the banks of a river (8:5-8) and to the rod of God’s anger (10:5ff). B. Now, as a raging sea, Assyria was depicted as a great destroyer (17:12). C. When God had accomplished His purpose with the nation of Assyria, He would then rebuke them and cause them to flee (17:13). D. The Assyrians’ terror would be seen in the evening, and Jehovah God would bring them low before the morning (17:14). This is an apparent allusion to II Kings 19:32-37 where the Lord destroyed 185,000 Assyrian soldiers in the night. E. Again the sovereignty of God is seen in his use of the nations to accomplish His will!

42 Chapter 18

I. Prophecy concerning : A. Ethiopia is located south of Egypt. B. This chapter is filled with difficulty in interpretation. C. Apparently, Ethiopia was subject to God’s wrath as the previous nations mentioned. D. This judgment against Ethiopia would take time. 1. Isaiah is depicted as watching the nation of Ethiopia and comparing it to crops in the field that are matured by the clear heat and humidity. Eventually the time of harvest was come. 2. It seems that this is a picture of the Assyrian army continuing their world conquest (cf. 18:3 and 20:3-4). There was hope for the Ethiopians. Though the Assyrians had brought them low and were ready to harvest them, the Lord would not allow them to. He would destroy them to the point of wild animals feeding on their carcasses throughout the winter (18:6). E. As the Ethiopians experienced the woe of Jehovah’s judgment, they sent gifts to Him signifying their acceptance of Him as the one true God (18:7).

43 Chapter 19

I. The burden of Egypt (19:1-18): A. Jehovah is depicted as riding the clouds entering Egypt to exercise judgment upon them (19:1; Cf. Psalms 104:3). B. The idols of Egypt trembled in fear at the sight of Jehovah coming on the clouds (19:1b). C. The Lord would turn the Egyptians against each other that they may conduct a civil war (19:2). D. The calamity would cause Egypt to seek counsel from their charmers, familiar spirits and wizards, but they would fail in foolishness (19:3). E. History reveals many cruel leaders over Egypt as a result of their being conquered (Assyrians, Babylonians, Medes and Persians and Romans). F. The waters of the would be dry and stink. Fishermen would have no way of casting rod or net for sustenance (19:5ff). G. The whole of Egypt will be affected economically by the judgment of Jehovah (19:9-10). H. Not only would their charmers and wizards fail in counsel, but their wise men would fail as well (19:11-15). I. The spirit of the Egyptians would melt and they would conduct themselves as women for softness and timidity (19:16)! The source of this fear was Jehovah (19:17). J. The cause for the destruction and judgment against Egypt was the fact that it citizens “speak the language of Canaan” (19:18). 1. “Isaiah has in view Jews or Egyptians who swear to or by Jehovah but retain the language of Canaan, the idolatrous merchant people; it is a mongrel speech, the expression of a mixed or impure religion.”32 2. The only language God demanded was a “thus saith Jehovah” (I Pet. 4:11). II. The hope of Egypt (19:19-25): A. Though the “language of Canaan” would be spoken by many, true worship to Jehovah God would exist in that day. B. Again, here was proof that the promises made to Abraham were to include the Gentiles (19:20; Cf. 2:2-4). C. The fulfillment of this promise was realized in Jesus (Gal. 3:8, 16). D. The highway by which Egypt and Assyria would come together and worship Jehovah was Israel (19:23). 1. Later Isaiah referred to this highway as “the way of holiness” (35:8). 2. Herein is righteousness attained and unity among all believers among the Jews and Gentiles! E. The Assyrians and Egyptians who would worship the Lord together in faith would be called the people of God (19:25).

32 Haily, H. A Commentary on Isaiah; pg. 166 44 Chapter 20

I. A continuation of the oracles of Egypt and Ethiopia: A. The prophecy of chapter 20 apparently occurred in the year 713 BC. B. Tartan, an Assyrian military commander in chief, was sent to in 713 BC due to a revolt by Sargon the king of Assyria (20:1). C. Jehovah commanded Isaiah to perform an act for three years that would represent the fate of Egypt and Ethiopia in the next three years (20:3). 1. God told Isaiah to take the sackcloth off his loins and remove his shoes. 2. For three years Isaiah walked around naked and barefoot as a sign against Egypt and Ethiopia. D. The point of this short chapter seems to be that God’s people should see the futility in turning to Egypt or Ethiopia for help against the Assyrians.

45 Chapter 21

I. The oracle concerning Babylon (21:1-4): A. As Jerusalem was referred to as “Ariel” (lion of God) (Isa. 29:1), Babylon was referred to as “the wilderness of the sea” (21:1). 1. Jeremiah said of Babylon, “O thou that dwellest upon many waters…” (51:13). 2. The meaning is that Babylon was apparently judged to be a place of desolation. B. Babylon was viewed as a treacherous man and destroyer (21:2). C. The demise of Babylon would come at the hands of and Media (21:2). D. The “grievous vision” of Babylon caused Isaiah to tremble in fear and to be filled with anguish for the sure loss of life (21:3-4). II. Babylon’s siege was coming (21:5-10): A. Babylon continued on with life as though no trouble were present. They rose, ate and continued on (21:5). B. It may very well be that Isaiah had in mind the demise of the entire Babylonian Empire over a period of time rather than one particular siege. The one siege that does fit this lethargic disposition against Babylon is the one mentioned in Daniel 5:1ff, 30). C. Whether one particular siege or the comprehensive demise of Babylon, Isaiah was to announce the surety of the event! D. Secondly, Isaiah was to set a watchman to watch for the coming of Elam and Media (21:6): 1. So sure is the event that Isaiah is pictured as a watchman upon the walls of the city awaiting the arrival of the enemy. 2. They would come in silence with a massive military movement. 3. So powerful was the silent movement that upon seeing the army the prophet announced the demise of Babylon. The language is “prophetic perfect.” It is spoken as though it has already occurred (Isa. 46:10). E. Isaiah now gave words of relief to the thrashed people of Judah. Babylon had captured them, deported them and destroyed their temple (the thrashing of Judah). The Lord’s purpose was accomplished in that He used Babylon as a rod of correction as He did Assyria. Now, Babylon would be rewarded for their evil as was Assyria and Judah. III. The burden of (21:11-12): A. Seir was the “mountainous country east of Arabah chiefly inhabited by ; Gen. 32:3; 36:9; Deut. 2:5; 33:2; Judges 5:4.”33 B. Apparently this prophecy was concerning Edom and was referred to as “Duman” (the Hebrew word for silence). “Dumah is deep, utter silence, and therefore the land of the dead (Ps. 94:17; 115:17).”34 C. The people of Edom are depicted as calling out to the watchman (Isaiah) and asking, “Watchman, what of the night? Watchman, what of the night?” (21:11) in hopes of gaining information regarding the end of their troubles by the current world powers.

33 May, H. G. The Oxford Bible Atlas; pg. 139 34 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 250. 46 D. “Just as a sick man longs for a sleepless night to come to an end, and is constantly asking what time it is, so do they inquire of the prophet out of Edom, whether the night of tribulation will not be soon over.”35 E. There were, however, no comforting words for the sick Edom. When morning came (indicative of the end of troubles), it was as though it was night again (21:12). F. When the Assyrian world rule ended, the Babylonian Empire ruled; when Babylon fell, the Medo-Persian Empire rose, and then the Grecian and then the Roman Empire. G. Edom’s fate would continue to spiral down unto oblivion (Cf. Obad. 10). H. Their only escape was repentance (21:12)! IV. The burden of Arabia (21:13-17): A. Arabia is the land lying east of Palestine and the Dead Sea. B. Just as night came with no sign of the morning present on Edom, so it was with Arabia. C. The world conquest of the Assyrians had reached Arabia. “The period of the fulfillment of the prophecy keeps us still within the Assyrian era. In Herodotus (2, 141), Sennacherib is actually called ‘king of the Arabians and Assyrians’ (compare Josephus, Ant. X. 1,4); and both Sargon and Sennacherib, in their annalistic inscriptions, take credit to themselves for the subjugation of Arabian tribes.”36 D. The war was so fierce that the Dedanites (a mixed tribe of Cushites and Abrahamites dwelling in the neighborhood of the Edomites {Gen. 10:7; 25:3}) took refuge as far southeast as Tema. E. The inhabitants of Tema took care of the fleeing caravan of Dedanites as they hid from their enemy (21:14). F. Isaiah predicted that within a year of this prophecy “all the glory of Kedar shall fail” (21:16). “The name kedar is here the collective name of the Arabic tribes generally.”37 G. Within one year the military might and wealth of Arabia would be brought down! “The God of Israel, hath spoken it” (21:17).

35 Ibid. Pg. 250 36 Ibid. Pg. 253 37 Ibid. Pg. 253 47 Chapter 22

I. Jerusalem: The valley of vision and the city of David: A. Jeremiah called Jerusalem the “inhabitant of the valley” (Jer. 21:13). “The epithet is intended to be something more than geographical. A valley is a deep, still solitary place, but shut off and shut in by mountains. Thus Jerusalem was an enclosed place, hidden and shut off from the world which Jehovah had chosen as the place in which to show to this prophet the mysteries of His government of the world.”38 B. The city of David (22:9) = Jerusalem (Cf. II Sam. 5:9). C. A spirit of careless confidence is portrayed in the inhabitants of Jerusalem going to the housetops and watching fearlessly as the Assyrian Army approached the city (22:1-2). D. Jerusalem had deceived themselves into thinking all was well! E. The siege had come (prophetic perfect) and the rulers and judges were captured and carried away captive (22:3). F. Isaiah was filled with sorrow as he announced the impending prophecy (22:4). G. As Jerusalem was besieged, the captors would tear down their walls, discomfort the people and tread the inhabitants down, and the people would cry out to the mountains for help rather than Jehovah God (22:5). H. The people of Elam (known for their abilities as archers {Ezek. 32:24; Jer. 49:35}) and the people of Kir (Syrians {Amos 9:7}) made up the Assyrian army that would march on Jerusalem. I. Isaiah spoke as though the event had already happened once again in 22:7; i.e., the chariots had filled the valleys in pursuit of war with Jerusalem. The way for the enemy was clear; the Lord had removed his protection from Jerusalem (22:8). J. Instead of turning to the Lord in repentance and asking for His help, the people began repairing the breaches in the wall from the siege using people’s homes and flooding the area around the city wall to make a mote of protection (22:9- 11). K. In this hour of trial and desperation, the Lord called upon His people to repent, yet they refused. Instead of sorrow and sackcloth, there was joy and gladness; the people said, “Let us eat and drink, for tomorrow we shall die” (22:13). “This does not imply that they feel any pleasure in the thought of death, but indicates a love of life which scoffs at death.”39 L. “Scoffing which defies the chastening and plea of God will not be forgiven; it brings death.”40 II. A scathing rebuke to the treasurer (22:15-25): A. The office of treasurer or the one “over the house” “was the name given to an office of state of great importance… in fact the highest of all office… one standing nearest to the king. Shebna had helped to support that proud spirit of self- security and self-indulgent forgetfulness of God, for which the people of Jerusalem had in the foregoing oracle been threatened with death”41

38 Ibid. Pg. 254 39 Ibid. Pg. 258 40 Haily, H. A Commentary on Isaiah; pg. 184 – 185 41 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 260. 48 B. Shebna was a man that thought so highly of himself that he decided to erect a future tomb among the kings of Israel and Judah (Cf. II Chron. 32:33). Secondly, Shebna drove his beautiful chariots around the city to be seen as someone of importance (22:18). C. Isaiah revealed Shebna’s foolishness by saying he was wasting his time because God was going to hurl him in his wrath far from this place (22:17-18). Isaiah warned Shebna that Jehovah God would “thrust thee from thine office” (22:19). D. Jehovah God would replace the proud and arrogant Shebna with a man named Eliakim, one who was a servant of God in his heart and conduct (22:20). E. Eliakim would assume all the power with this office. He would be established firmly as a well-driven nail in wood (22:23). F. 22:25 indicates a future fall of Eliakim; however, no information is given regarding the details. The point being that both unjust and just rulers will fail Jerusalem.

49 Chapter 23

I. The burden of Tyre: A. The city of Tyre was located about 35 miles to the north of . B. Tyre had long been known for their commerce and trade. C. The ships of Tyre traveled the Mediterranean in trade. Kittim (the island of Cyprus) issued the news of the downfall of Tyre. Isaiah told the traveling ships to “howl.” (23:1). Whether the downfall of Tyre came at the hands of the Assyrians or Babylonians is of little consequence. The fact is, Tyre fell. D. The fall of Tyre and its commerce affects the whole of the coast from Sidon to Egypt (23:2-7). E. Jehovah had purposed this event though the world saw Tyre as “honorable” (23:8). F. Tyre’s sin is revealed as “pride” (23:9), and there would be no escape (23:10- 12). Tyre had been before untouched, like a virgin; yet now was depicted as a virgin woman who had been sexually abused and defiled (23:12). G. Tyre would lie dormant for the period of seventy years, or the period of one world power such as Babylon. H. Tyre would then be restored but go right back to prostituting herself out like a harlot (23:17). Though rebellious, Tyre would play a part in achieving God’s purpose; “for her merchandise shall be for them that dwell before Jehovah, to eat sufficiently, and for durable clothing” (23:18). This statement appears to be referring to the time after the seventy years of captivity in Babylon when God’s people were permitted to go back to Jerusalem and rebuild the temple by the help of Tyre (Ez. 3:7).

50 Chapter 24

Synopsis:

Chapters 13-23 have discussed judgments (burdens or oracles) against every nation, including Judah, for its evil behavior. Chapters 24-27 depict God’s universal judgment upon mankind for their rejection of His laws (24:5). This prophecy in context is not referring to the end of times when Jesus will come and the final judgment will begin (I Thess. 4:16). Rather, the prophecies of this chapter look to a day of the coming kingdom (Isa. 2:2; 27:13). Satan will be defeated. God will give the remnant to His Son, Jesus, for the remission of sins!

I. The first contrast between the earth and the divine kingdom of Jehovah’s: A. Here is a fitting end to the prophecies of the previous 11 chapters. The whole earth faced the judgment of God. 1. No distinction between people would be made. The small, great, religious, irreligious, slaves and free all would be subject to the judgment of God. 2. Commerce would fail in the world, and the consequences would be utter waste (24:3). B. The reason for this universal judgment upon the world is given in 24:5; “because they have transgressed the laws, violated the statutes, broken the everlasting .” 1. Interestingly, the Lord revealed that the Gentile nations had violated “laws, statutes, broken the everlasting covenant.” 2. The question naturally arises: When did God give the Gentile nations laws or statutes that are deemed, “the everlasting covenant?” a. Though no written revelation is revealed regarding laws given to man before the Mosaic Law, they apparently existed. b. Furthermore, the Mosaic Law was given to the Jews and not the Gentiles (Deut. 5:1-3). c. The everlasting covenant was, therefore, a revealed law of which we have no record, else the following passages would have no meaning: 1. Gen. 4:3-5; this everlasting covenant revealed to Cain and Able acceptable and unacceptable sacrifices (I Jn. 3:12). 2. How would Enoch know how to walk with God (Gen. 5:24) without some type of revelation? 3. walked with God (Gen. 6:8-9). 4. Abraham built altars to Jehovah (Gen. 12:6-7). 5. God commanded Abraham to walk before Him in a perfect manner (Gen. 17:1). To walk perfect indicates a standard! 6. How did Melchizedek know of the priestly duties of God (Gen. 14:17- 20)? 7. The prophet Amos charged the heathen nations of Damascus (Syria), Gaza (Philistia), and Tyre (Phoenicia) with violations of God’s laws (Amos 2:4-8). When did God give them this law? 3. It seems apparent that the Lord had delivered law from the beginnings to all peoples. No one class of individuals was without excuse for their rejection of the Lord! 4. The consequences of their disobedience was the fire of God’s wrath (24:6, Deut. 4:24, 32:22, Ps. 97:3; Heb. 12:29).

51 C. Blessings of the land would cease (24:7-13) 1. Produce of the land such as corn, oil and wine are depicted in the Bible as blessings from Jehovah (Cf. Deut. 7:12-14, 18:4 etc.). 2. The consequence of the world’s rejection of Jehovah is His withdrawal of the blessings of the land (24:7-13). II. A “few men left” (24:6, 13-23): A. A remnant of peoples would be spared and would “lift up their vioce, they shall shout; for the majesty of Jehovah” (24:14). B. Apparently, these individuals that had been spared the wrath of God recognized the severity of their survival, praised God for His mercy upon them and gave “glory to the righteous” (24:16). C. In the midst of this joy over being spared, the prophet Isaiah broke out in sorrow stating, “I pine away, I pine away, woe is me!” (24:16b). 1. Though there had been a few spared, many have minds set upon rebellion. 2. With this idea before us (the treacherous), Isaiah resumed the woes of judgment which seemed to come to an end yet in all reality they continued upon the ungodly! 3. As the windows of heaven were opened upon the ungodly during the days of Noah (Gen. 7:11), even so the “windows on high are opened” now upon the ungodly (24:18). D. The judgment of the world came to a climax with its being shaken and utterly broken (24:19-20): 1. God’s mercy and forbearance had come to an end with the wicked of the world. The transgressions of the inhabitants were “heavy” (24:20). 2. Is this the end of the world? No, the context will not support it. a. The apostle John said in the Revelation account that the devil and his angels would be cast down from their lofty place in heaven to the earth (Rev. 12:7ff). b. At the coming of Jesus (his death, burial, resurrection and ascension) the devil was defeated of his power over spiritual death and was cast into a pit with his angels who restricted his power over man (24:22; Rev. 17:14; 19:19-21). c. At this time, the establishment of the kingdom of God, the church, the Lord Jehovah God will “reign in mount Zion, and in Jerusalem; and before the elders shall be glory” (24:23). E. This is all an apparent allusion to the coming kingdom of God, the church, in which the eternal purpose of God would be made fully known and mankind have the opportunity of salvation!

52 Chapter 25

I. Again the prophet “declares the end before the beginning” (46:10); a song of praise to the mighty God (25:1-5): A. Isaiah looked to the day when the Messiah would come into the world and give himself for the sins of man. He would reign as king in the everlasting kingdom, and God would reign supreme in Mount Zion. B. With this in view, Isaiah broke out in praise to Jehovah God (25:1-5). II. A song of praise for the feast of Jehovah provided in mount Zion for all nations (25:6-8): A. A spiritual feast would be provided by Jehovah, God in the “mountain” (25:6). B. The veil of ignorance would be destroyed which currently existed over all (25:7). This veil seems to be ignorance of God and His plan of salvation through Jesus Christ. 1. Isaiah spoke of a day when nations would enjoy the light of Jehovah in :2-3. 2. Paul spoke of the ignorance of the Gentiles relating it to darkness in Ephesians 4:18. 3. Paul told the Jews who would turn to the knowledge of Jesus Christ that their minds would have “the veil taken away” (II Cor. 3:14-16). C. God’s purpose of enlightening the world regarding his message of truth (II Tim. 1:9-10) would be brought about through Jesus Christ. Jesus would gain victory over death and thereby give us confidence that we, too, shall overcome death one day (I Cor. 15:54). D. The seal of these events is given in :8b; “for Jehovah hath spoken it.” III. A song of praise for Jehovah’s salvation (25:9): A. Isaiah said, “I will place salvation in Zion for Israel my glory” (46:13). B. Here, the prophet spoke for the redeemed who would know of their salvation in the mountain and would rejoice (25:9-10; Ps. 118:23-24). IV. Moab: representative of the character of pride and arrogance (25:10-12): A. Before any one man of any nation can rejoice in the salvation of Jehovah, he must rid himself of the pride and arrogance that was so characteristic of Moab (Cf. Prov. 16:18).

53 Chapter 26

I. A fourth song in praise of the “strong city” (26:1-10): A. Those who had “waited” (25:9) on the hope of Jehovah would enter into the “strong city” (26:1). B. The gates of the strong city were once closed, but now were opened unto those who patiently waited and who were faithful (26:2). C. Complete peace of mind and happiness would belong to the one who entered into the strong city by faith and complete trust in Jehovah (26:3). D. The prophet, therefore, admonished all to trust in Jehovah who is an “everlasting rock” (26:5). 1. As a shelter in the time of storm, a fortress and the rock of our salvation, Jehovah was the shield and protector! 2. Those filled with pride and arrogance would have no such protection (26:6)! 3. The righteous knew that through God’s judgments came knowledge of his mercy (26:8-9). 4. Unfortunately, as prosperity continued, so did the hard heart (26:10). II. The mind of the world was deceived by idolatry (26:11-15): A. Isaiah examined times past in shame as he contemplated the idolatry existing in their serving “other lords” (26:13). B. These lords were lifeless, and thus the Lord God destroyed them causing “all remembrance of them to perish” (26:14). C. The consequences of serving the dead idols are given: death and destruction to all! The consequence of serving the one true Lord is increase and growth (26:15). III. The obstinate disposition of the ungodly (26:16-19): A. These men “poured out prayer when thy chastening was upon them” (26:16). Yet when the Lord provided relief through repentance, they rejected and scoffed at the Lord (Cf. 22:12-13). B. In contrast with the sinful peoples who refused to repent was the remnant who were “waiting” (25:9; 26:8). They were as a mother who with child is in pain. All seemed quiet and dreary as they patiently waited. Yet in the end of their wait was life. C. “Thy dead shall live; my dead bodies shall arise. Awake and sing, ye that dwell in the dust…” (26:19): 1. This is a reference to either one of two things: a. The day when the dead in Christ shall arise. b. The day when enlightenment through the gospel would give life and illumination to those who were spiritually dead. 2. It seems apparent that the reference is to a day when individuals would hear the gospel message and be “translated” (Col. 1:13) and made to be alive spiritually (Eph. 2:1-6). IV. A call to endurance (26:20-21): A. In view of the coming life-giving gospel message, the faithful were encouraged to continue their patient wait and endure the pain. B. The illustration of a chamber is given by Isaiah in 26:20 to indicate an area of protection against the fierce wrath of God against the ungodly sinners who refuse to repent.

54 Chapter 27

I. Jehovah overthrew the rule of evil that His kingdom may rein supreme (27:1): A. Jehovah is depicted with a hard, great and strong sword that He would use against “ the swift serpent, and leviathan the crooked serpent; and he will slay the monster that is in the sea” (27:1). B. These three monsters seem to represent all the evil efforts that had been depicted previously in this prophecy that do not have God in their mind. C. The vineyard of Jehovah would flourish when the sword of Jehovah God punished these three monsters. II. The new vineyard versus the old: A. The old vineyard discussed in 5:1-7 was representative of the nation of Judah. B. The new vineyard of :2-6 represents the spiritual people who waited and put their faith in Jehovah. 1. Jehovah would be the spiritual vineyard’s keeper (27:3). 2. Jehovah would water it every moment (27:3). 3. Jehovah would protect it from harm (27:3). a. Briars or thorns that threatened the vineyard would be severely punished with the fire of God (27:4). b. The enemy’s alternative to destruction was to repent and join the ranks of God (27:5). C. The consequence of God’s care and watering of the spiritual vineyard would be that it takes root and bears much fruit (27:6). The kingdom of God would soon be filled with individuals who would spread the gospel message and make more disciples (Matt. 28:18). D. Verses 7-8 seem to depict the wrath of God upon the nation of Israel and Judah, yet it was not as severe as with the heathen nations. E. Verse 9 indicates the reason: Through Judah would the seed of Abraham come, which is Christ. Jesus would provide the “iniquity of Jacob to be forgiven” (27:9). F. Yet before this forgiveness was to be offered, the people of God were to be punished for their iniquities. The prophet represents the ungodly in Judah as dead branches on a tree that women gather together to burn (27:11). G. Truly only those who wait in faithfulness on the Lord would be the only ones to enjoy the forgiveness of sins spoken of in 27:9. Those who exercised a lack of understanding in the God’s words through the prophet and failed to repent would suffer at the wrath of God who would show neither mercy nor compassion to them (27:11b). H. The end of their hope would one day be realized as men and women are depicted as coming together from all nations to worship Jehovah God in the “holy mountain at Jerusalem” (27:13).

55 Chapter 28

Synopsis:

Isaiah 1:1 gave us a time frame of these prophesies; i.e., from the days of Uzziah to Hezekiah. Isaiah is not a book that follows chronology. Apparently chapters 7 – 12 dealt with events of King Ahaz’s rule while chapters 28 – 35 deal with the reign of Hezekiah (728 –695 BC). The events of – 35 are most likely in the early days of Hezekiah’s reign due to the fact that Samaria had not yet been destroyed by the Assyrians which occurred in 721 BC (Isa. 28:1-6). Sennacherib had invaded Judah and was about to besiege Jerusalem (II Kings 18). He sent a delegate party to speak to the inhabitants of Jerusalem in order to intimidate them to the point of surrender. Rabshakeh of Assyria delivered a defiant speech to Hezekiah’s delegates that indicated Judah’s alliance with Egypt (II Kings 18:19-35). This section of Isaiah deals with these events and condemns Judah for their reliance upon Egypt rather than trusting in Jehovah God (Cf. 30:1-3; 31:1 etc.). As Ahaz had relied on Tiglath-pileser for protection against Israel and Syria, even so it appears that in some way, the good king Hezekiah was involved or party to an alliance with Egypt for help against Assyria. This gives us good reason to say that the theme of Isaiah is “trust in Jehovah.”

I. Woe to Samaria for their obstinate and drunken disposition (28:1-6): A. Ephraim’s (Israel) flower was no doubt Samaria. “Samaria stood upon a beautiful swelling hill, which commanded the whole country round in a most regal way (Amos 4:1; 6:1)… The situation was commanding; the hill terraced up to the very top; and the surrounding country splendid and fruitful.”42 B. Isaiah once again described Jehovah’s “mighty and strong one” (28:2), which is no doubt the Assyrians. They are described as (28:2): 1. “Tempest of hail” 2. “A destroying storm” 3. “A tempest of mighty waters overflowing” C. With the force of the Assyrians, Jehovah would “cast down to earth with his hand” the rebellious people of Israel (28:2b; Cf. 10:5). 1. Israel would be trodden under the foot of the Assyrians (28:3). 2. Israel would be as the first rip fig that is devoured (28:4). D. Hope yet remained for the “residue” or remnant (28:5), those who loved justice and judgment rather than debauchery and drunkenness (28:6). II. Woe to Judah for their obstinate and drunken disposition (28:7-13): A. “Even these” marks a transition from Ephraim to Judah (28:7). B. Isaiah exposed the evil disposition of the priest and prophets of Judah: 1. Their sin was in their partaking in intoxicants (Cf. Lev. 10:8-11). 2. The alcohol (28:7) impaired their vision and judgment. 3. Their “tables are full of vomit and filthiness” (28:8). C. Verse 9 – 10 appear to be sarcastic statements directed at Isaiah from the drunk priest (paraphrased): 1. “Who is Isaiah to teach us knowledge” (28:9). 2. “Isaiah treats us like babies who cannot understand truth for ourselves” (28:9b).

42 Ibid. Pg. 302 56 3. Isaiah is somewhat depicted as a child’s tutor who reveals tidbits of information to a young mind who can only handle so much (28:10). 4. These priest and prophets viewed Isaiah as did the philosophers of Acts 17:18 when they referred to Paul as a “babbler” or “seed picker” (one who deals in little trifling worthless tidbits of information. D. Isaiah’s stinging response (28:11-13): 1. The prophet revealed the fulfillment of Moses’ statement in Deut. 28:49-50 saying, “Nay, but by men of strange lips and with another tongue will he speak to this people” (28:11). 2. Moses had pronounced the woe of destruction from a nation (the Assyrians) of a strange tongue when Israel violated God’s covenants! 3. Rest and refreshment awaited the faithful (28:12; Deut. 28:1-14), yet Judah rejected the Lord’s commandments (“yet they would not hear” (28:12b)). “The word of Jehovah, which they regarded as an endless series of trivial commands, would be turned in their case into an endless series of painful sufferings.”43 4. Learning by the way of the “University of Hard Knocks!” a. Because the prophets sneered at Jehovah’s revelation of precept by precept, the Lord would bring upon them destruction piece by piece until some would come to an understanding of the chastening sovereign hand of Jehovah God! b. “The school of experience is a hard one, but it is God’s only alternative when ears are closed to His message in word.”44 III. Jehovah divided the remnant from the worthless by His foundation stone in Zion (28:14-22): A. Both the current status and future status of Judah’s wellbeing rest in the hands of each individual! B. The ruling scoffers of Judah had made of covenant with death and Sheol (28:15). C. They scoffed at death and trusted in their own abilities to defeat Assyria by trusting in Egypt (30:1-3). D. These proud and arrogant people would be separated from the remnant in that Jehovah’s foundation stone out of Zion would separate them (Jesus, Cf. I Pet. 2:3-8): 1. The architectural standard used to separate the two dispositions would be the line of justice (28:17). 2. Secondly would be the “plummet of righteousness” (28:17). 3. Those who did not measure up to these standards would be “swept away as refuge and their hiding places shall be overflowed with water” (28:17). 4. Their lack of fear of death would be annulled and the Assyrians would wash them away (28:18). 5. Isaiah had previously said that the overflowing power of Assyria would “reach even to the neck” of Judah (8:8). reveals that all would be taken of Judah except the city of Jerusalem. II Kings 18:13 stated, “in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them.” E. Isaiah’s proverbial lesson (28:20-22):

43 Ibid. Pg. 305 44 Haily, H. A Commentary on Isaiah pg. 231. 57 1. As one who tried in vain to gain comfort on a small bed or one who tried to gain warmth from a small sheet, so the rulers of Judah would find that their alliance with Egypt and their comfort in their own dealings to all be in vain (28:20-21). 2. God’s judgment upon Judah is referred to as a “strange work” (28:21): a. In times past Jehovah’s wrath was released upon the enemies of God’s people. Two examples are given: God destroyed (broke) the enemies of David at Baal-perazim (II Sam. 5:20; I Chron. 14:11). b. God destroyed the Philistines at Gibeon (II Sam. 5:25; I Chron. 14:16). c. Now God would act against His own people who had become His enemies. F. A final warning (28:22). 1. Isaiah warned Judah of its scoffing spirit and told them to rid themselves of this attitude. 2. The reason is that Isaiah has heard the terrible judgment of God made upon the whole earth and there was no one who would escape (Cf. 24 – 27). IV. A final parable that depicts the purpose of Jehovah’s judgments (29:23-29): A. A farmer who tills the ground understands the ready point. He does not continue to till and till and till. B. The farmer then plants the seed with understanding of their outcomes (i.e., proper spacing and rows). C. In all of the farmer’s work, he uses common knowledge of farming to accomplish the desired end! D. The wheat is threshed, but not to the point of being pulverized and useless! E. Likewise Jehovah God has plowed, planted and threshed His people with divine purpose. God’ desire is that all would come to repentance!

58 Chapter 29

I. Woe unto Ariel, the city of David (Jerusalem) (29:1-4): A. Jerusalem must be brought low to cleanse it of the filthy dross of ungodliness. B. God would do this by the world powers of Assyria and Babylon (10:5; Hab. 1:5- 11). C. In their state of near annihilation, Ariel would “whisper with a ghostlike softness, like a dying man”45 for help from God (29:4). II. Jehovah would not allow His people to be exterminated; He would once again fight for Ariel (29:5-8): A. Jehovah would strike with suddenness the enemies of Jerusalem. B. II Kings 19:35-37 stands as an example of the awesome and terrible suddenness in which Jehovah God strikes. An angel of God smote one hundred and eighty- five thousand Assyrians in one night! C. Therefore Jehovah would “visit” the enemies of Judah with “thunder, earthquake, a great noise with whirlwind and tempest, and the flame of a devouring fire” (29:6). D. Those nations that fight against Ariel would be self-deluded thinking of victory as one starving dreams of food or one thirsty dreams of drink, yet awakens and has nothing (29:7-8). III. Ariel’s response to Jehovah’s revealed judgments (29:9-14): A. Here Jehovah’s instructions to Isaiah in 6:10ff is revealed in action! B. Isaiah instructed the people to continue to hear with a dull ear, continue to seek pleasure and continue to be blind and spiritually drunk with no discernment (29:9). C. The reason for their attitude of rejection: “For Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered” (29:10). 1. “This means that when we reject God and His truth, God has no alternative but to give us up to error and evil.”46 a. It is spiritual blindness when men, who instead of seeking God’s word, willfully close their eyes to it. b. They are of those that Jesus said, “love darkness rather than light” (Jn. 3:19). Men who are “reprobate” in their thinking (II Tim. 3:8). 2. The apostle Paul, speaking of the Gentiles, said, “and even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting” (Rom. 1:28). 3. Those who refused the authority of Jesus Christ are said to have been sent “a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness” (II Thess. 2:10-12). a. God’s revelation designed to move Ariel to repentance actually worked in reverse, strange indeed! b. The people would be like one whom had a book but could not read the contents of the book because it was sealed (29:11). c. Again, as one who is unlearned in letters, Ariel would not be able to perceive the impending judgments.

45 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 311 46 Haily, H. A Commentary on Isaiah pg. 243 59 d. These people chose this route of ignorance through their hardhearted disposition! 1. They honored God with outward emotions and statements, yet inwardly their hearts were sour against God (29:13). 2. The people continued to sacrifice, yet their hearts were far from the Lord (1:11). 3. Likewise, men had brought themselves to this state during the days of Jesus and, therefore, our Lord applied :13 to the Jews of his day (Matt. 15:9). Their hearts did not belong to the Lord! D. The consequence of this flagrant rejection of Jehovah is given in 29:14: 1. All so-called understanding of the wise and prudent men would vanish and all would see them for what they are! 2. The apostle Paul quoted this in the after saying, “for the word of the cross is to them that perish foolishness; but unto us who are saved it is the power of God” (I Cor. 1:18). 3. The words of Isaiah should have saved them, yet they considered Isaiah as a foolish one who was not qualified to teach them anything! IV. Woe to those who secretly worked and concealed their plans from God (29:15-24): A. The rulers sought out the protection of the Egyptians rather than God. B. The rulers treated God as though He was not able to deliver them, and, therefore, they would not even consult Him. C. They hid their ideas from Isaiah and, therefore, from God! As individuals today who would sidestep the elders to handle problems in the church, so Judah was against their God! D. Had they forgotten that God created them? Who were these men to leave God out of their lives? God was the one that formed them, and now they concluded that the maker could not help them in this difficult situation (29:16). E. There came a day when the threshing of Jehovah God (28:28) would bear fruit. Those who were hard of hearing and blind would hear and see (29:17-18). F. Joy would be once again found in Ariel because all the evil ones that scoffed and sought to hide council from God would be “cut off” (29:20-21). G. “Just as Abraham was separated from the human race that was sunk in heathenism, to become the ancestor of a nation of Jehovah, so would a remnant be separated from the great mass of Israel that was sunk in apostasy from Jehovah; and this remnant would be the foundation of a holy community well pleasing to God.”47

47 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 316 60 Chapter 30

Synopsis:

Apparently as Isaiah was writing these words, there was an embassy of princes traveling to Egypt with riches and treasures to seek their protection (cf. 30:5-6). Whether or not Hezekiah was involved in this event is not said. Being king of Judah would lead us to believe that he indeed had a part in this wicked plan. The next three chapters (30-32) reveal the uselessness of forming such alliances and the consequences of such action. Chapter 31 calls for repentance, and chapter 32 illustrates the beauty of the new kingdom under its new king (Jesus). A true blessing awaits those who will wait on Jehovah (30:18).

I. The consequences of an alliance with Egypt rather than with God (30:1- A. The political leaders of Judah who sought counsel with Egypt rather than God are said to be “rebellious” and those who “add sin to sin” (30:1). 1. Isaiah had already revealed the end of Egypt in chapters 18-20. They would ultimately fall. 2. Secondly, Isaiah warned Judah against seeking refuge and support from anyone other than Jehovah God (28:14-22). 3. Rather than depending on the Lord for counsel (Numb. 27:21), Judah had traveled to Egypt to gain favor and counsel against Assyria (30:2). 4. Instead of taking refuge in the shadow of Jehovah (Psalms 91:1), they sought their protection and comfort in the shadow of Egypt (30:2). B. The consequences of such action: 1. Shame and confusion (30:3). 2. Judah was willing to travel through dangerous territory to reach Egypt (cf. 30:6). 3. Yet all their troubles would be in vain for Egypt is called “Rahab” (30:7). The name Rahab means “storm or arrogance.” C. God commanded Isaiah to write these words of prophecy in a book so that all Judah would one day realize their folly in seeking counsel and protection from Egypt instead of Jehovah God (30:8). D. The character of Judah (30:9-11): 1. Rebellious (30:9). 2. Liars (30:9). 3. Children that would not hear the law of Jehovah (30:9). 4. Children that desired a positive non-offensive approach by the prophets and seers (30:10). a. The idea is that the rebellious people did not want to feel uncomfortable in their sinful state. They wanted someone to tell them all was well when all was not well. b. The apostle Paul pronounced the same woe upon the rebellious people of his generation and the generations to come in II Tim. 4:3. The people would not hear sound words but would desire teachers who would teach them things that were pleasant rather than exposing their sin! 5. The rebellious people did not want to be deterred from their course of action (30:11). In other words, they said, “stop trying to make us feel guilty about our decisions.” E. Jehovah responded to the people’s rebellion (30:12-17):

61 1. They had rejected the word of Jehovah God, and, therefore, would fall like a wall built upon a faulty foundation. 2. The people’s foundation should have been in the hope of Zion and Jehovah (28:15-16); however, they put their trust in their own devices. 3. Apparently Isaiah had pleaded with the people before going to Egypt yet they would not listen (30:15). 4. They considered the power of Egypt with their swift horses (30:16). 5. The Lord reveals the reality of the moment. It would not be Egypt or Judah chasing down Assyria with war-horses, but Assyria doing the chasing! 6. God’s people would be doing the fleeing (30:17). a. 1000 of the people of Judah would flee at the threat of one Assyrian. b. All the people of God would flee at the threat of five Assyrians (30:18). c. Interestingly, Jehovah had comforted his people of faith in Leviticus 26:1- 8 saying, “five of you shall chase a hundred, and a hundred of you shall chase ten thousand.” d. The tables were now turned due to their rebellion and rejection of the law of Jehovah! II. Blessings and mercy upon the people who wait upon Jehovah God (30:18-26): A. The picture painted by the prophet up to this point was bleak. Seeking the help of Egypt in times of national calamity would only result in more calamities. B. Beginning here in verse 18, Isaiah revealed a message of hope for those who would renounce the alliance with Egypt and seek the help of God. C. Isaiah stated the nature of God; He is a God of mercy and justice (30:18). Indeed all those who wait upon the Lord are called blessed (30:18b). D. Though the Lord would give his people the “bread of adversity and the water of affliction,” the righteous would hear, understand and do the laws of Jehovah God! E. Through this new clarity of sight, the people would see “the way, and walk in it” (30:21). F. The faithful people would see with clear vision the folly of their idols and cast them away with knowledge of the defilement they caused (30:22). Their new attitude toward idolatry would be, “get thee hence” (30:22c). G. Verse 23-26 appears to be speaking of a time after the seventy years of captivity in Babylon when the Lord would fully bless the returning remnant. III. Jehovah’s fierce anger against Assyria (30:27-33): A. The Lord seems to have left Judah to itself, and in verse 27 He is pictured as storming upon the scene with vengeance against the enemy. B. The flood of Assyrian wrath had reached up to the neck of Judah (8:8), and now the wrath of Jehovah God is pictured as a flood reaching the neck of the enemy (30:28). C. The defeat of Assyria would cause the people of God great joy, and they would sing joyous songs of praise (30:29). D. “For through the voice of Jehovah shall the Assyrian be dismayed; with his rod will he smite him” (30:31). 1. Isaiah revealed the sovereignty of Jehovah God in 10:5. The Lord would use Assyria as a rod of correction against His own people. 2. The Lord now would use another rod of correction in the form of the Babylonians against the wicked Assyrians (10:25, 30:31, Hab. 1:5-11). 3. Joy would be experienced by all as the Lord struck Assyria (30:32). “There is rejoicing not because nations are being destroyed and people are suffering,

62 but because idolatry, wickedness, and cruelty are being judged and the righteous delivered (Cf. Rev. 19:1-2).”48 E. In conjunction with the judgment against Assyria, Isaiah reveals God’s appointed place for the ungodly kingdom (30:33): a. A “Topheth” (30:33). The word “topheth” means “a place of burning” (PPC 494). b. Topheth is the place within the “valley of the children of Hinnom” (II Kings 23:11). “A deep narrow valley immediately South of Jerusalem, marking the boundary between Judah and Benjamin (Josh. 15:8; 18:16).”49 It was here that Ahaz (II Chron. 28:3) and Manasseh (II Chron. 33:6) offered their own children as fire sacrifices to Molech. c. The NT refers to the Valley of Hinnom as Gehenna, the “hell of fire” (Matt. 5:22). d. Isaiah pictured Jehovah God kindling the fires of Topheth that Assyria may be burned up in it.

48 Haily, H. A Commentary on Isaiah pg. 262 49 Wieand, D. J. The International Standard Bible Encyclopedia. Volume 2, pg. 717 63 Chapter 31

I. Woe pronounced upon the people who sought protection from Egypt (31:1-5): A. The people were looking to the physical help of chariots, horses and armed forces (31:1) instead of confiding in Jehovah God. 1. The facts were clear: The “Egyptians are men, and not God; and their horses flesh, and not spirit” (31:3). 2. It may very well be that some of the people of Judah considered the deity of the Egyptian . B. The Lord spoke to Isaiah regarding the future state of Judah (31:4-5): 1. The Lord depicted Himself as a lion that had captured prey (Jerusalem) and stood over it growling (31:4). 2. There was nothing the politicians of Judah or Egypt could do to avert the attack of the Lord’s. 3. Those who had sought after His ways and laws through the fiery trials would be protected as a hovering bird over her nest (31:5). II. A call for repentance (31:6-7): A. The people had “deeply revolted” in their rebellion against the Lord and His word, and, therefore, the prophet called upon them to “turn to him (Jehovah)” (31:6). B. When they did repent and turn to the Lord, they would cast away their idols recognizing them as vain and useless as the arm of flesh in trusting in Egypt. III. The destruction of Assyria (31:8-9): A. “Assyria shall fall by the sword” (31:8). B. Babylon would be the rod of God to destroy the perverse nation of Assyria (Cf. Nah. 3:5-6; Ezek. 30:24-25). C. Finally, the “rock” of Assyria would “pass away by reason of terror” (31:9). The rock of Assyria may be her deities, her army or the kings. In any case, Assyria will be brought down!

64 Chapter 32

I. The kingdom under the righteous king (32:1-2): A. It appears to this writer that the “king shall reign in righteousness” of 32:1 is the Messiah (Compare Isa. 9:7; 11:1-5). B. Who is the “man” of vs. 2? Again, it appears to be the Messiah when one compares the statements with 25:4. II. The character of the people under this new king and kingdom (32:3-8): A. The eyes, ears and heart of the once unwise people would be replaced with understanding, spiritual alertness and enlightenment. B. Their judgments of nobles and of crafty and foolish characters would be made with clarity (32:5-8). III. Warnings made to apathetic women of Judah (32:9-15): A. The women of Judah were charged with being at ease and careless regardless of the awful prophecies Isaiah has spoken. B. Isaiah called upon them to arise and listen with attentive ears to the words of the prophet. C. Trouble was coming within a year upon them (32:10)! D. Instead of being carefree the women ought to be trembling and praying (32:11). E. The fields would be fruitless, the vine destroyed and the city of Jerusalem deserted (32:12-14). F. Verse 15 appears to indicate that which took place on the day of Pentecost and that of which Joel prophesied (2:28-31). IV. The everlasting kingdom (32:16-20): A. Those who received the blessings of the Holy Spirit of 32:15 would dwell in peace, quietness and confidence (32:16-17). B. The people of God (remnant who waits on Jehovah) would receive three promises (32:18): 1. A peaceable habitation. 2. Safe dwellings. 3. Quiet resting places. C. This peace would not be experienced by the world powers that set themselves in array against the people of God (32:19). D. Isaiah concluded by saying that those who live to see these blessed days of peace would surely be blessed (32:20).

65 Chapter 33

The time of Jehovah’s wrath upon Assyria had now come. The year was 712 BC (the fourteenth year of Hezekiah’s reign {36:1}). Assyria had devastated Judah’s land up to its neck (Jerusalem) (CF. 8:8). The “overflowing” power of Assyria was in full force (28:18- 19). II Kings 18:13 states; “in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fortified cities of Judah, and took them.” Assyria had now served its purpose (10:5ff). The Lord now prepared to deliver punishment to the arrogant nation of Assyria as He had prophesied through Isaiah (10:12). Assyria’s time had come!

I. Woe to Assyria (33:1): A. Surely the Lord sets the bounds and limits of man’s seasons (Acts 17:26). B. Assyria had served God’s purpose (10:5). It was now time for them to be punished for their unmerciful destroying spirit. C. The treacherous treatment of others would now be placed upon their own selves. II. Isaiah’s prayer (33:2-6): A. The faithful remnant had “waited” upon the promises of God (33:2). B. Isaiah pleaded for God’s strong arm of protection in this time of climax regarding the Assyrian conflict. C. As Isaiah prayed, he envisioned the answer to his prayer (33:3): 1. At the thundering voice of Jehovah Assyria fled from the battlefield. 2. They would hurry out so quickly that their treasures would be left behind. Judah would come upon them and take their belongings that were left behind as a locust invades fresh crops (33:4). 3. The consequences of God’s judgment against Assyria: a. Jehovah would be exalted in the mind of Judah (33:5). b. Stability of mind, wisdom, and knowledge would belong to those who waited. c. The treasure of Judah would be “the fear of Jehovah” (33:6). Proverbs 1:7 states, “the fear of Jehovah is the beginning of knowledge; but the foolish despise wisdom and instruction” (Prov 1:7). III. The condition of Judah (33:7-9): A. It is said by Keil and Delitzsch that the “valiant ones” of 33:7 were the “messengers sent to Sennacherib to treat with for peace. They carried to him the amount of silver and gold, which he had demanded as the condition of peace (II Kings 18:14). But Sennacherib broke the treaty by demanding nothing less than the surrender of Jerusalem itself. Then the heroes of Jerusalem cried aloud, when they arrived at Jerusalem, and had to convey this message of disgrace and alarm to the king and nation; and bitterly weeping over such a breach of faith, such deception and disgrace, the embassy, which had been sent off, to the deep self-humiliation of Judah and themselves, returned to Jerusalem.”50 B. Sennacherib continued to devastate the land after the funds of peace were delivered (II Kings 18:13ff). C. The consequences of such devastation were that the “highways lie waste, the wayfaring man ceaseth:” (33:8). No man dared to take the highways as the land was infested with the Assyrians.

50 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 338-339 66 D. Though the agreement was made between Hezekiah and Sennacherib (II Kings 18:13ff), the Assyrians broke the agreement and continued their world conquest against Jerusalem devastating unmercifully both man and land in their path (33:8-9). 1. was confounded and withered away (33:9): Lebanon is “a forested mountain range North of Israel”51 on the coast of the Mediterranean Sea and known for its abundant trees and water. 2. Sharon was like a desert: “the central coastal plain”52 of Judea just south of Mt. Carmel and known for it’s famed rose. 3. shook off its leaves: “A fertile plateau East of the Sea of Galilee and North of Gilead, the borders of which are not precisely defined.”53 4. Carmel shook off its leaves: Known in antiquity as the “garden with fruit trees,” Carmel was a “prominent wooded mountain range on the Mediterranean coast, stretching NW-SE for about 30 miles from the south shore of the Bay of Acre to the plain of Dothan.”54 IV. The time for the outpouring of Jehovah’s wrath upon the Assyrians had come (33:10-16): A. The Lord would wait no longer; He would “arise” and “lift myself up” for the destruction of Assyria (33:10). B. Though the Assyrian’s plan involved world conquest (10:7), they would end in ruin (33:11) and be utterly burned up in defeat (33:12). C. Verse 13 calls upon the nations to take note of the current events. Interestingly, not only are the foreign nations called upon to take note of Jehovah’s wrath against Assyria, but the sinners of Judah as well (33:13-14). D. Remembering that God’s wrath is compared to a “devouring fire” (Deut. 4:24 and Isaiah 29:6 etc.), no one shall escape who does not repent of their unlawful deeds! E. Those who had nothing to fear were those who put their trust in Jehovah (33:15- 16): 1. The one conducted himself lawfully (33:15) would be preserved. 2. He would dwell on high as he put his trust in Jehovah (33:16). V. The consequences of waiting upon Jehovah and living godly (33:17-24): A. Those who waited on the promises of Jehovah God would not be disappointed. They would see the king, Jesus (33:17). No doubt this statement pointed toward the Messiah due to the second clause of verse 17, “they shall behold a land that reacheth afar.” Zechariah referred to the kingdom of God, the church in his prophecy saying, “his dominion shall be from sea to sea, and from the River to the ends of the earth” (Zech. 9:10). B. The faithful would see the Assyrians with their foreign tongues no more (33:18- 19). C. Zion would be the faithful people’s focus. Zion, the church, would be permanent (33:20). D. Jehovah’s rule would be in Zion and He would protect His people as a deep and wide moat around a city wall (33:21). No ship dared enter the tempestuous seas of Jehovah’s protection around his people.

51 LaSor, W. S. The International Standard Bible Encyclopedia; Vol. 3, pg. 98 52 Rainey, A. F. The International Standard Bible Encyclopedia; Vol. 4, pg. 453 53 W. S. L. S. The International Standard Bible Encyclopedia; Vol. 1, pg. 436 54 Ewing, W. The International Standard Bible Encyclopedia; Vol. 1;, pg. 618 67 E. Those who enjoyed this protection were those who confessed Jehovah as the judge and lawgiver (33:22). F. Jerusalem was compared to a maimed ship that limped in the sea. Though they were weak, they would partake of the spoils of Assyria. G. Forgiveness of sins would be offered to those who by faith survive the Assyrian conflict (33:24)!

68 Chapter 34

I. The “prophetic perfect” against the ungodly (34:1-7): A. Isaiah called upon the nations to pay attention to what was happening and know assuredly that the same fate awaited all the ungodly (34:1). B. The tense of verse two indicates that Jehovah had already destroyed the ungodly. The use is the prophet perfect (Isa. 46:10) where the prophet spoke as though the event had already taken place (CF. 21:5-10; 22:3). 1. The dead would rot in the open with a terrible stink (34:3). 2. The mountains would be eroded with the blood of the ungodly (34:3). 3. The world for the wicked would be utterly disintegrated (34:4). 4. The sword of Jehovah was dripping with the blood of Edom, the ungodly (34:5; Cf. Deut. 32:41-42). a. The sword of Jehovah’s wrath (34:6) would consume the general population (smaller animals of sacrifice). b. The kings of the ungodly nations would be consumed as well (34:7). I. The day of vengeance and judgment (34:8-15): A. Edom is depicted as a place of eternal desolation and burning for the sake of Zion, the church under the head of Jesus. B. Edom would be the place for the wild beast, undesirable thorns and thistles, a place of confusion and emptiness, the place where the “night-monster shall settle and find her a place of rest” (34:14). C. The place of the snake and kites (hawks and falcons) (34:15). D. These things were so sure that the prophet called upon the inhabitants of earth in the future to read these prophecies and understand that the Lord had made the land of Edom a waste land. E. Edom had ever represented the unspiritual mind of all that were opposed to Jehovah God. Therefore, this passage indicates a judgment as though it had already occurred against all that would deny the authority of Jesus Christ in the present and future! F. It is a people who are described as a desolate place with undesirable unclean beast residing in them and are only fit for the wrath of God!

69 Chapter 35

I. Zion’s happy future (35:1-10): A. In contrast to the ungodly and unspiritual minded Edomite was the clean and undefiled. B. The righteous are depicted in just the opposite of those of Edom (Cf. 33:9-11). 1. The landscape flourished (35:1). 2. Lebanon, Carmel and Sharon burst with radiance (35:2-3). 3. Therefore Isaiah proclaimed that all should strengthen themselves in these truths of hope (35:3). C. The callous hearts that learned through adversity and repented would behold the blessings offered in Jehovah God (35:5-6). D. The mirage seen afar would soon come to pass as real (35:7)! 1. The prophets understood that the mentioned glories were not for their day; however, the hope in the coming Messiah gave them stamina to press forward (Cf. I Pet. 1:10-12). 2. At Zion there would be but one highway leading to “the way of holiness” (35:8). a. This righteous way was narrow and only a few would remain on it (Matt. 7:13-14). b. Those who were unclean or defiled with sin would not be found on the road (35:8-9). c. “Everlasting joy and gladness” would be their way (35:10) because their sins had been remitted.

70 Chapter 36

The parallel account of -37 is found in II Kings 18-19. There are a few differences in the two records, yet nothing that diminishes from the authenticity of the text. The defiant speech delivered by Rabshakeh in chapter 36 reveals the Assyrians’ vast knowledge of the Jewish system of worship and their God. What seems to be interesting is that the location of Rabshakeh and the Assyrian army’s visit with Hezekiah’s representatives is the exact place that Ahaz previously stood and was comforted by Isaiah regarding the alliance of Israel and Syria (7:3-4). Ahaz rejected the protection of Jehovah and asked for help from Assyria.

I. Sennacherib’s quest to overwhelm and destroy Jerusalem (36:1-3): A. Sennacherib had fulfilled Jehovah’s purpose (10:5ff). He had destroyed Judah’s people and land up to the neck of Jerusalem (8:8). B. The time for Jerusalem to fall had come. Sennacherib sent an embassy to Jerusalem to persuade the people to surrender peacefully. C. Sennacherib sent Rabshakeh and the Assyrian army to address Hezekiah and the people of Judah. D. Hezekiah sent out three representatives to meet Rabshakeh by the names of Eliakim, Shebna the scribe, and Joah (36:3). II. Rabshakeh’s defiance against Jerusalem and Jehovah God (36:4-20): A. Rabshakeh delivered a speech to the three representatives of Hezekiah’s and to all the people listening from the walls of Jerusalem (Cf. 36:11). B. Rabshakeh began his speech by exalting Sennacherib as the “great king” and saying that Jerusalem had nothing to trust in (36:4). 1. Jerusalem laid claims to foolish battle plans that would come to naught. 2. Jerusalem’s trust in Egypt was compared to one leaning upon a bruised reed for support only to be pierced through the hand and injured. 3. Jerusalem’s trust in Jehovah God was futile as well since “Hezekiah hath taken away Jehovah’s high places and altars” (36:7). a. II Chronicles 29 reveals the religious reforms of Hezekiah. Rabshakeh was mistaken here regarding the Jewish religion. He believed that Hezekiah’s reform efforts were a casting away of the altars of Jehovah when in reality they were idols. b. Rabshakeh said that he would even give Jerusalem 2000 horses for battle if they could find enough brave men to ride them (36:8). C. Finally, Rabshakeh stated that the demise of Jerusalem was in the hands of the Assyrians because “Jehovah said unto me, Go up against this land, and destroy it” (36:10). D. Apparently Rabshakeh had knowledge of Jehovah’s plans pronounced through Isaiah (10:5ff), yet it is doubtful that the Lord actually spoke to him in this matter. E. Upon hearing this penetrating truth, the representatives of Hezekiah told Rabshakeh to “speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jew’s language, in the ears of the people on the wall” (36:11). F. It was not Rabshakeh’s intent to remain silent. His purpose was to melt the heart of the people and its king for surrender. Rabshakeh, therefore, cried the louder in the Hebrew tongue saying that if no surrender came, the people of God would eat their own waste and urine (36:12-13).

71 1. Rabshakeh stated, “let not Hezekiah deceive you; for he will not be able to deliver you” (36:14). Apparently, Hezekiah had delivered a speech to Jerusalem stating that Jehovah would deliver them out of the hands of Assyria (Cf. II Chron. 32:7-8). 2. Secondly, Rabshakeh stated, “neither let Hezekiah make you trust in Jehovah, saying, Jehovah will surely deliver us; this city shall not be given into the hand of the king of Assyria” (36:15). “Rabshakeh is a master at the art of diplomacy, which in reality is the art of deception and intrigue. Destroy a nation’s faith in their ruler, their God, and then themselves, and there is not much left.”55 G. This was a “the grass is greener on the other side” tactic (36:16-17). Rabshakeh proclaimed that if the people would only surrender, they would dwell in contentment in lands where they would eat and be full. Notice, however, that they would indeed be taken away as prisoners! Rabshakeh tried to portray the event as though it will not be all that bad. H. Again, Rabshakeh was defiant against Jehovah (36:18). He claimed that no other gods had been able to stop the world conquest of the Assyrians, and, therefore, Jehovah God would not be able. Rabshakeh defiantly concluded, “who are they among all the gods of these countries, that have delivered their country out of my hand, that Jehovah should deliver Jerusalem out of my hand?” (36:20). Here we have the fulfillment of Isaiah’s prophecies concerning this defiant foe in Isaiah 10:8-10. Now all Jerusalem knew that Isaiah’s words were not foolishness but reality! I. Jerusalem had now been humiliated and the God of Israel laughed to scorn by the Assyrians. The representatives of Hezekiah now came to the king and revealed the defiant words of Rabshakeh as they rent their clothes in anguish and shame (36:21-22).

55 Haily, H. A Commentary on Isaiah pg. 303 - 304 72 Chapter 37

I. News of Rabshakeh’s defiant speech reached Hezekiah (37:1-7): A. The King rent his clothes and went to the temple of Jehovah. B. Hezekiah sent “Eliakim, Shebna the scribe and the elders of the priests, covered with sackcloth unto Isaiah the prophet” (37:2). C. It seems apparent that the word spoken by the above men to Isaiah represented an acknowledgement on the part of Hezekiah that Judah sinned by asking for Egypt’s help instead of Jehovah God (37:3). D. The men, therefore, requested that Isaiah pray on behalf of Judah to Jehovah because Rabshakeh had defied the “living God” (37:4). E. Isaiah responded to the men: “Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me” (37:6). 1. Isaiah proclaimed that the Lord would send information to Sennacherib that would cause him to return to his own land (37:7). 2. Once back in his own territory, Jehovah would cause Sennacherib to be killed one of his own people. II. News of Tirhakah’s (King of Ethiopia {Egypt}) march against Assyria reached the ears of Sennacherib while he was in battle at Libnah (37:8-13): A. Not wanting to wage war with many nations at the same time and spread his army thin, Sennacherib sent messengers back to Judah to speak with Hezekiah. It seems that Sennacherib was desperately trying to avoid any type of skirmish with Judah so that he could focus his attention on bigger enemies. B. Again, the message sent by Sennacherib was words designed to intimidate and cause the people to loose their confidence in Jehovah and Hezekiah. C. Sennacherib said, “Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria” (37:10). D. Sennacherib reminded Judah of his successful war efforts against the surrounding nations. Assyria had destroyed them and their gods (37:11-13). III. Hezekiah received Sennacherib’s letter (37:14-20): A. Hezekiah brought the letter to the house of Jehovah and “spread it before Jehovah” (37:14). B. Hezekiah’s prayer (37:15-20): 1. Hezekiah addressed God as the one over the armies of heaven (vs. 15). 2. The God that sits above the two cherubim above the Ark of the Covenant (vs. 16). 3. Jehovah is the maker of the heavens and earth (vs. 16). 4. Hezekiah asked Jehovah to open His ears and eyes to his prayer regarding Sennacherib’s letter of defiance (vs. 17). 5. Hezekiah admitted the might of the Assyrians (vs. 18-19). 6. Finally, Hezekiah pled with Jehovah to save Jerusalem from the Assyrians “that all the kingdoms of the earth may know that thou art Jehovah, even thou only” (vs. 20). IV. Jehovah’s response to Hezekiah’s prayer (37:21-29): A. The Lord answered that He had heard the prayer of Hezekiah (II Kings 19:20). B. Isaiah sent Hezekiah the Lord’s response: 1. Zion, the virgin daughter that had not been defiled by Assyria, would laugh at the Assyrians threats (vs. 22). 2. Jehovah made clear that Assyria acknowledged who they had despised and blasphemed; it was “the Holy One of Israel” (vs. 23).

73 3. Sennacherib defied God by saying that “with the multitude of my chariots am I come up to the height of the mountains…” (vs. 24). 4. The Lord reminded Sennacherib that it has ever been His plan to use nations against Israel when they disobeyed His voice (Cf. Deut. 28:41, 49-50, 64). 5. All things that Sennacherib had done and said had not escaped the ears of the Lord. The pride and arrogance had “come up into mine (God) ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest” (vs. 29). V. Words of reassurance to Hezekiah from the Lord (37:30-35): A. Food would be in abundance for the inhabitants of Jerusalem. B. The depleted population of Jerusalem would be restored. C. The final word of assurance to Hezekiah was that the Lord would not allow Sennacherib to come up and besiege Jerusalem. The Lord said, “I will defend this city (Jerusalem) to save it, for mine own sake, and for my servant David’s sake” (37:35). VI. The Lord destroyed the armies of the Assyrians (37:36-38): A. The Lord sent his angel forth to the camp of the Assyrians and smote 185,000 soldiers (37:36). B. Sennacherib left the sight and traveled back.

74 Chapter 38

Synopsis:

At first glance, chapter 38 appears to follow chronologically the historical events of chapters 36 and 37 due to 38:1. That verse reads, “In those days was Hezekiah sick unto death.” There is, however, verse 6 of chapter 38 to fit in to the chronology. That verse reads, “And I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city.” Apparently, chapters 38 and 39 occur just before or simultaneously to the events of chapters 36 and 37. Hezekiah was 25 years old when he began to reign as king of Judah (II Kings 18:2). It was in the fourteenth year of his reign that Sennacherib, king of Assyria, came up against Judah making Hezekiah 39 years old (Isa. 36:1). The Lord promised to add fifteen years to Hezekiah’s life after hearing his fervent prayer, which means Hezekiah died at the age of 54 (686 BC). Hezekiah at this time did not have an heir to the throne of Judah. Hezekiah died at age 54; his son Manasseh was 12 (II Kings 21:1). Manasseh was not born until three years after God had made the promise to give Hezekiah 15 more years of life! This indicates that the Davidic line in which the promise of Jehovah God was made to reign for ever was in jeopardy (II Sam. 7:12ff) as well as was Jerusalem at the time of Sennacherib’s invasion. The Lord may have been testing Hezekiah’s resolve and faith in the coming Messiah, and if so the King passed with flying colors.

I. Isaiah announced Hezekiah’s death (38:1-8): A. The parallel account of this event is recorded in II Kings 20:1ff. B. Hezekiah, age 39, was sick unto death. C. Isaiah recommended that the king “set thy house in order; for thou shalt die, and not live” (38:1). “Make known thy last will to thy family.”56 D. Hezekiah then turned away from Isaiah and prayed, “Remember now, O Jehovah, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore” (38:3). 1. Though of a surety Hezekiah played some role in requesting Egypt’s help, he now prayed, confessing his “perfect heart.” It may be that Hezekiah, in all good conscience, wrongfully asked of Egypt’s help and later repented??? 2. “He wept aloud, because it was a dreadful thing to him to have to die without an heir to the throne, in the full strength of his manhood (in the thirty-ninth year of his age, and with the nation in so unsettled a state.”57 E. Jehovah heard the prayer of Hezekiah and spoke to the King through the prophet Isaiah (38:4-5). 1. In the parallel account in II Kings 20:5, the Lord told Hezekiah to go to the temple in three days to be healed of his sickness. 2. The Lord told Hezekiah that He would add 15 years of life to him (II Kings 20:6; Isa. 38:5). 3. II Kings 20:7 then proceeds to tell how the Lord healed Hezekiah placing fig cakes upon the king’s boil, an event that is not recorded in until verse 21-22. The word “boil” “never signifies a plague-spot, but an abscess (indicated by heightened temperature), more especially that of leprosy (cf.

56 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 373 57 Ibid. Pg. 373 75 Ex. 9:9; Lev. 13:18)…”58 4. Not only did the Lord add 15 years to Hezekiah’s life, but He promised relief from the Assyrians. An important statement is found in II Kings 20:6 when the Lord stated, “I will defend this city for mine own sake, and for my servant David’s sake.” The promise God made to David in II Samuel 7:12ff was to be kept. F. Hezekiah asked for a sign from Jehovah proving that the promise was true (II Kings 20:8). G. Isaiah gave Hezekiah the choice of a sign on the sun dial of Ahaz; “shall the shadow go forward ten steps (degrees), or go back ten steps” (II Kings 20:9). H. Hezekiah chose the sign of the shadow going back ten steps on the sun dial. I. “This passage contains the only biblical reference to a horologe, i.e., some mechanism or device marking the passage of time… it appears that at certain times of the day the shadow of some projecting object fell upon the staircase, and we learn from both II Kings and Isaiah that this shadow had already gone down the steps, while from Isaiah we learn in addition that the sun also was going down. The miracle therefore took place in the afternoon, when the sun moves on its downward course, and when all shadows are thrown in an easterly direction. We are not told what the object was that cast the shadow, but it must have stood to the west of the staircase; and the top of the staircase must have passed into the shadow first, the foot of the staircase remaining longest in the light. The royal palace is understood to have been placed SE of the temple, and it is therefore probable that it was some part of the temple buildings that had cast its shadow down the stairway in full view of the dying king, as he lay in his chamber.”59 J. Jehovah then made the shadow go backward ten steps and thus turned back time so that Hezekiah would know the surety of the promise (38:8). II. Hezekiah’s song of sorrow and thanksgiving (38:9-20): A. II Kings does not record the psalm of Hezekiah mentioned in Isaiah 38. B. Verses 10 – 14 reveal the heart of a man in sorrow. Hezekiah was cut down in the prime of his youth. Destined for the land of disembodied spirits, he would see the living no more. C. Verse 15 – 20 reveals the heart of gladness. With the words, “what shall I say” (38:15), Hezekiah seems to say, “I don’t know what to say for the Lord has granted me more days of life.” D. Hezekiah now realized the meanings of his suffering much as did Job (Job 42:5). Hezekiah said, “Behold, it was for my peace that I had great bitterness:” (38:17). E. It seems that Hezekiah had an odd view of death. The issues of life after death that are revealed in the NT had not been made known to him. The consequences of such lack of revelation were that he felt that once he left the land of the living there would be no contact with Jehovah through praise nor could there be any hope in truth (38:18-20).

58 Ibid. Pg. 374 59 Harrison, R. K. The International Standard Bible Encyclopedia; Vol. 1, pg. 941 -942 76 Chapter 39

I. Hezekiah’s pride (39:1-8) A. “At that time” may refer to the days immediately following Jehovah’s healing Hezekiah from his sickness. The parallel account of is found in II Kings 20:12-19 and II Chron. 32:24-31. B. Merodach-baladan, king of Babylon, heard of Hezekiah’s miraculous recovery from sickness and sent the king of Judah a letter and present to Hezekiah congratulating him on his recovery (39:1). Apparently, the King of Babylon was curious about the miracle (II Chron. 32:31). C. Hezekiah was thrilled at the sight of the letter and presents, and his “heart was lifted up” in pride (II Chron. 32:25). D. An embassy was sent from Babylon to Judah with the gifts and the letter from the king of Babylon. Upon arrival, Hezekiah was so thrilled to see them that he foolishly showed the Babylonians all the treasures of Judah, nothing being concealed (38:2). E. Hezekiah further illustrated the pride of his heart by the answer he gave Isaiah the prophet. Isaiah questioned Hezekiah about the embassy, and Hezekiah very proudly stated, “they are come from a far country unto me, even from Babylon” (38:3). Isaiah asked Hezekiah what the men from Babylon saw and again the Kings answered, “all that is in my house have they seen: there is nothing among my treasures that I have not showed them” (38:4). F. Isaiah responded immediately to the situation (38:5). God had rejected Judah’s alliance with Assyria and Egypt in times past, and He now rejected any type of alliance with Babylon. G. Isaiah pronounced a prophecy regarding the outcome of Hezekiah’s sin. Isaiah said, “Behold, the days are coming, when all that is in thy house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith Jehovah.” H. The sons of Hezekiah would also be taken away captive and made eunuchs (39:7). I. Hezekiah responded in 39:8, “Good is the word of Jehovah which thou hast spoken.” J. The Lord graciously said that these things would not come to pass during the life time of Hezekiah (39:8b). K. Jeremiah tells us of the 70 years that the people of God would spend in Babylonian captivity (Jer. 25:9-11).

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Synopsis:

Isaiah is divided into two distinct sections. The first section, chapters 1-39, reveals the catastrophic consequences of rebellion at the hands of the Assyrians, God’s rod of anger (10:5). The second section, chapters 40-66, reveals God’s purpose to be achieved by the Babylonian Empire (Cf. :10). Jerusalem had escaped the full force of Assyria by the strong arm of Jehovah (37:36). The sins of Hezekiah and Manasseh, however, were too much for the populace to overcome (39:6; II Kings 21:10-15). The prophet Isaiah had given bits of information about the final exile and return of God’s people (14:1-2; 21:10). The second section of Isaiah (40-66), is a more clear prophecy of hope for those who waited upon Jehovah though trying times awaits them in Babylon! The book opens in the future tense (prophetic perfect). Chapters 40-48 deal primarily with comparisons of the worthless idols and the one true God who delivers and saves. Isaiah spoke to the remnant of God’s people while in Babylonian captivity to comfort them. Isaiah’s life in most likelihood ended shortly after the death of Hezekiah. Many believe it was Manasseh that had Isaiah sawn in to two parts (II Kings 21:16). The following prophecies are, therefore, times which reached beyond the days of the prophet Isaiah.

I. A prologue for the final 27 chapters of Isaiah (40:1-11): A. A theme for the final 27 chapters is “comfort” for the people of God who are in Babylonian captivity (40:1). B. Three phrases of comfort were given to the captives in Babylon (40:2): 1. “Her (Jerusalem’s) warfare is accomplished.” a. Assyria had caused distress, and Babylon had captured and exiled the people. God’s wrath for His people’s sins was accomplished! b. Now was a time for comfort and restoration! 2. “Her iniquity is pardoned.” a. It appears that the admonition of Moses in Deut. 30:2-10 had been accomplished. 3. “She hath received of Jehovah’s hand double for all her sins.” Jerusalem had suffered fully for her sins. C. “The voice of one that crieth, Prepare ye in the wilderness the way of Jehovah; make level in the desert a highway for our God” (40:3). 1. The voice is not here identified. 2. The cry is for the remnant to prepare a road and come across the Arabian Desert that separated them from their homeland of Jerusalem! 3. It may be that this is the Lord returning to His people after their 70 year ordeal in Babylon for their iniquity (Cf. Ez. 11:23 and Isa. 21:1). D. The hearts of the people were to be prepared for His coming deliverance (40:4). “The meaning is that Israel is to take care, that the God who is coming to deliver it shall find it in such an inward and outwards state as befits His exaltation and His purpose.”60 E. If Israel would thus prepare their hearts, the Lord would reveal His glory unto them (40:5). He would cause them to return to Jerusalem by the hand of Cyrus

60 Keil and Delitzsch. Commentary on the Old Testament; Vol. 7; Isaiah, pg. 393 78 (44:27). The assurance of this event taking place was the seal of God’s promise, “for the mouth of Jehovah hath spoken it” (40:5). F. A second voice (40:6-8): 1. The purpose of these statements is obviously to prove that real hope of a return from Babylonian captivity and forgiveness of sins can only be found in Jehovah God. 2. Mankind is compared to grass and flowers of the field which grow up quickly and then die. 3. In contrast to the short-lived grass and flowers were Jehovah God and His word. “The word of our God shall stand forever” (40:8). G. Who the evangelist is in 40:9 matters not, the point is that the people of God that were dejected and in despair for their punishment were to now revive their spirit for the Lord God has come to release them. H. The coming of the Lord would be for a two-fold purpose (40:10): First to judge Israel’s enemies and secondly to offer His gracious reward of deliverance to His people who had suffered much duress. I. The final statement of this prologue is a picture of a loving father caring for his children bringing them home from their terrible ordeal of afflictions (40:11). II. “The incomparable greatness of Jehovah” (ASV) (40:12-25): A. Lest anyone doubt God’s ability to perform the above mentioned task, the prophet revealed the “incomparable greatness of Jehovah.” A proper view of God would give the remnant the hope to sustain them. Surely the Lord would visit His people in Babylon, provide a way home and care for them. The assurance of this promise rested in two certainties: first, Isaiah said, “for the mouth of Jehovah hath spoken it” (40:5). Secondly, the greatness of God would prove His case! B. Isaiah selected four aspects of God’s creation to prove Jehovah’s greatness: 1. God had “measured the waters in the hollow of his hand.” Within the palm of the Lord’s hand He is able to measure the volume of the world’s water ways! 2. God had “meted out heaven with the span.” God is capable of determining the space of the universe by the span of his hand (i.e., the distance between the tip of the thumb to the tip of the smallest finger). 3. God had “comprehended the dust of the earth in a measure.” As a mother measures flour or sugar in a measuring cup, so the Lord did regarding the volume of dust in the earth. 4. God “weighed the mountains and hills in scales.” As one would measure the weight of fruit in the scales of our grocery stores, so the Lord weighed the mountains of the land! C. The Lord alone planned the existence of all things (40:13). D. The Lord neither took counsel nor was taught anything from anyone (40:14). E. When compared with Jehovah God, the nations were as “small dust” (40:15). F. The multitude of forest in Lebanon and the many beasts were in all reality not nearly enough wood and flesh to offer a sufficient sacrifice unto the Lord (40:16). G. Nations and world powers had risen and fallen, yet Jehovah remained (40:17). H. What then should man compare unto Jehovah God (40:18)? 1. Some tried to make golden images their god (40:19). 2. More impoverished people make graven images out of wood (40:20). 3. The absurdity in the whole affair is that the Lord God was the one who created the lifeless materials out of which men seek to make a graven image!

79 4. The prophet then made an appeal to history. God had always been displeased with idolatry (Cf. Ex. 20:4-6 and Deut. 5:8-10). I. The prophet pictured Jehovah as a mighty one sitting above the earth’s plains and waters. The sky was stretched out as a tent by the Lord and the heavens as a curtain. The inhabitants were as grasshoppers. The mass of Jehovah was incomprehensible (40:22)! J. The greatest minds the world has ever known were as “nothing.” They fell to other humans or infirmities of flesh yet Jehovah is forever; no man can be compared to the living God (40:23-25). II. Jehovah’s assurance and comfort (40:26-31): A. Jehovah called upon the remnant to look to the heavens and all of creation and remember who made them with His strong arm! B. Jehovah pleaded through the prophet Isaiah with the captives in Babylon to not think He didn’t care or did not see their affliction (40:27). C. The Lord again appealed to the remnant’s knowledge of Jehovah by causing them to recall His (40:28-29): 1. Everlasting nature. 2. The fact that He was creator of the ends of the earth. 3. The fact that Jehovah did not grow weary! 4. The fact that He knew all needs of every person! 5. He gave “power to the faint; and to him that hath not might he increaseth strength” (40:29b). God’s strength was measured out to any and all who were discouraged if only they would reach out for it! D. Those who had no hope in Jehovah were ones who were discouraged and lived with no direction. No matter how strong and young, their lack of hope made them weak. E. Not so with the faithful who “wait for Jehovah” (40:31). These would have renewed strength; “they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint” (40:31b). This was the prologue of the movie “Chariots of Fire.” This movie depicted the life of early 1900s Olympic runners. The thought is not that one would not grow weary in physical toil, but that one who is infused with such hope of the all powerful God shall always be encouraged to keep pressing forward!

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I. Jehovah called the nations to a court of Justice to prove who is God (41:1-7): A. “The Lord says, ‘Faraway countries, listen to me. Let the nations become strong. Come to me and speak. We will meet together to decide who is right” (41:1 NCV). Bring your idols and let us see who is truly God! B. The Lord began His case for being the one and only true God by stating the future events: 1. Jehovah would raise up a man from the east, a king, who would have victory over all kingdoms (41:2-3). 2. Approximately 150 years before Cyrus, king of Persia, rose to power, the Lord God pronounced his coming by name (44:27; 45:1). C. The nations responded to Jehovah’s call, assembled to hear and then trembled in fear (41:5)! D. Their response was to build more and larger graven images and to encourage each other in the work (41:6-7). II. Jehovah diverted His attention away from the court scene for a moment and addressed His people (41:8-20): A. Jehovah reminded His people of their ancestry. They were of the seed of Abraham, God’s friend. To them belonged the promises of Abraham! B. God chose the family of Abraham out of all the families of the earth to be His servants, and so He encouraged them by saying, “I have not cast thee away” (41:9). Though for years Jehovah’s people had been in captivity with no contact and it may have appeared that the Lord had cast them off, the Lord said not so! C. Jehovah said quite to the contrary, “fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (41:10). D. Again, the Lord comforted His people regarding their enemies. He told them “Behold, all they that are incensed against thee shall be put to shame and confounded: they that strive with thee shall be as nothing, and shall perish” (41:11). No matter how far Israel sought out their enemies, they would not be found (41:12). E. Jehovah had now come to help the people, and there was no reason to fear (41:13-14). F. The Lord had strengthened His people, and their enemies would be as chaff that blew away in the wind at their presence (41:15-16). G. In all of their coming toils, the Lord would provide food, water and shelter “that they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it” (41:17-20). III. Jehovah’s attention is turned back to the court room (41:21-29): A. Jehovah had clearly foretold what He would do in relation to the future of His people. He now posed the question to the worthless idols, “what shall you do?” B. Mockingly, Jehovah said, “Let them bring them forth, and declare unto us what shall happen: declare ye the former things, what they are, that we may consider them, and know the latter end of them; or show us things to come” (41:22). C. This is the true test of deity; if one of these graven images would simply tell us what the future held in store for anything, then Jehovah and His people would consider them, yet as they remained silent, they proved their uselessness (41:23).

81 D. In a scathing rebuke of the men who made their idols and their gods, Jehovah said, “Behold, ye are of nothing, and your work is of nought; an abomination is he that chooses you” (41:24). Again, in 41:29 the Lord said, “Behold, all of them, their works are vanity and nought; their molten images are wind and confusion.” E. The final words of this chapter mark the deity of Jehovah as He pronounced with such confidence that the things prophesied of coming were spoken of in present tense language as though they had already taken place! This was Jehovah, He who knows the beginning from the end! F. Cyrus would come (41:25). This Persian King would tread the nations down like clay under his feet! Jehovah hath declared it (41:26-28)! 1. Cyrus even recognized that it was Jehovah who had given him all the kingdoms of the earth (Cf. II Chron. 36:22; Ezra 1:1-2). 2. Jehovah is the only true and living God!

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I. Jehovah’s servant, the Messiah (42:1-9): A. :1-4 was quoted and applied to Jesus in :18-21. B. These verses discuss the type of ministry Jesus would perform. 1. Jesus would have the “Spirit” placed upon him (42:1). a. When Jesus was baptized, the Holy Spirit descended upon him as a dove (Matt. 3:16-17). b. Isaiah 11:1-2 spoke of the Holy Spirit’s work in the Messiah as well. c. God gave Jesus the Spirit to fully equip him with the necessities of deity that he could perform his work perfectly (Cf. Jn. 3:34). 2. Jesus “will bring forth justice to the Gentiles” (42:1). a. The word “justice” means “law, rule, or government.” Apparently the idea was that Jesus would establish a universal law that would include the Gentiles. b. It had ever been the intention of Jehovah God to provide salvation to the Gentiles (Gen. 12:1ff). 3. Jesus would “not cry, nor lift up his voice, nor cause it to be heard in the street” (42:2). a. In Jesus’ early ministry, he healed people of maladies and charged the witnesses not to go around telling everyone about what he did as to stir up a riot (Matt. 12:15-17). b. Jesus was to be accepted for what he taught, and his teaching would not be of loud, clamoring and boisterous demonstrations. Jesus was a meek and gentle man. 4. “A bruised reed will he not break, and a dimly burning wick will he not quench:” (42:3). a. The “reed” was a marshy growing plant. “That which is fragile, weak, easily waved by the wind, or broken down; and stands in contrast with a lofty and firm tree (comp. Matt. 11:7): ‘What went ye out into the wilderness to see? A reed shaken with the wind?’”61 b. Those individuals weak and unable to bear up under the load of sin would be strengthened by the life-giving work of the Savior! The flicker of hope would not be allowed to be extinguished! 5. Jesus would “bring forth justice and truth” (42:3b). Again, the word “justice” is from a Hebrew word meaning “law or statutes.” Jesus would be a lawgiver as was Moses (Cf. Deut. 18:15; Acts 3:22). This law would be known as truth upon which his kingdom would be established (Cf. Jn. 18:36-38). 6. “He will not fail nor be discouraged, till he have set justice in the earth; and the isles shall wait for his law” (42:4). a. The servant (Messiah) would accomplish his purpose of establishing a law or government that allowed for the remission of sins upon the earth. b. Jesus would not be weak nor discouraged in his work, though he would face much difficulty and persecution. c. This law will be a universal law and thereby the “isles (nations) shall wait for his law.” C. That which indicated the truth of the things spoken was that Jehovah was the creator of the “heavens…; he that spread abroad the earth and that which

61 Barnes, A. Barnes’ Notes; A Commentary on Isaiah. Volume 2; pg. 99-100 83 cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:” (42:5). Indeed God was the source of life to both man and beast! D. Jehovah had called the servant (Jesus) in righteousness (42:6a). E. Jehovah promised to “hold the hand; keep thee and give thee for a covenant of the people, for a light of the Gentiles” (42:6b). 1. The holding of the servant’s hand and keeping him indicated the Father’s care and protection that His will may be accomplished (Cf. Jn. 8:29). 2. Jehovah would give this servant as a covenant (law) to the people to sustain them in the hope of eternal salvation (Cf. :8). 3. This new law was to be a light or revelation to the Gentiles as well as Jews! 4. This revelation or light would: a. “Open the blind eyes” (42:7). Those who were blind spiritually to the redemptive work and law of Jehovah God would see clearly what God’s purpose was (Cf. Eph. 3:9-11). b. “To bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house” (42:7b). Sin separates man from the fellowship of God (Cf. Isa. 59:1-2; I Jn. 1:3-7). Jehovah would send for His servant to release man from the dark prison dungeons of sin through obedience to His law of forgiveness (Cf. Jn. 8:31-36). F. Jehovah was the one true and living God who would not share His glory with any other false god (42:8). G. “Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them” (42:9). 1. God proved His deity by declaring events, and they surely came to pass. The Jews were promised a land and to be a great nation, and that surely had come to pass (Gen. 12:1ff). 2. The prophecies of the coming Messiah who would set up a kingdom and government with law designed to save man from sin were sure to come to pass as well! II. A new song of gladness and praise (42:10-17): A. With this new law of forgiveness that extended to the Gentiles, Jehovah commanded that a “new song” of praise be sung unto Him among the nations (42:10-12; Cf. Rev. 5:9-10). B. The reason the nations should sing the new song of praise to Jehovah is given in verses 13-: 1. The new kingdom with its government and law would be established at the hands of Jehovah, “the mighty man of war” (42:13; Ex. 15:3; Ps. 24:8). 2. The Lord had held His peace for a long time and was now ready to “cry out like a traveling woman; I will gasp and pant together” (42:14). The time for Jehovah’s longsuffering and patience was soon to end. “His pent-up anger is about to explode.”62 3. “I will lay waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and will dry up the pools” (42:15). It seems that the Lord spoke of the desecration of evil’s power over death and man through sin. Through the servant, Jesus, the devil would lose his power over man. This interpretation appears to be supported by the next verse (16). The Psalmist said, “In paths that they know not will I lead them” (Ps. 23:3).

62 Haily, H. A Commentary on Isaiah; pg. 356 84 4. For those who will not turn away from the power of darkness, there awaited utter “shame” (42:17). III. Israel depicted as Jehovah’s blind and deaf servant (42:18-25): A. The paradoxical statement of verse 18-20 is reminiscent of 6:9ff; 29:18; Matt. 13:14 etc. The Jews heard the instructions of God, yet put no effort into understanding. B. The Lord would deal with Israel in a harsh manner to indicate to them the importance of His law (42:21). C. Individuals who neglected the laws of God were depicted as defeated enemies laid up in prison, and in this desperate state they still would not seek the law of God (42:22). D. God had brought upon Israel much calamity because of its sins. He brought about the Assyrians (10:5ff), and He would bring about the Babylonians (39:6). Through all the war and desolation of the land, the people continued to harden their hearts. The Lord’s call was for Israel to see that it was He who caused all their misfortune and His desire is for them to repent! Israel refused to lay these things “to heart” (42:25).

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I. Though Israel was punished for their sins, the Lord would have mercy on them (43:1-7): A. Though Israel would suffer in Babylonian captivity, the Lord comforted them saying, “fear not”: 1. “For I have redeemed thee” (43:1). The word “redeemed” seems to indicate deliverance much like the Lord “redeemed” Israel from Egyptian bondage (Cf. Ex. 6:6; 15:13). 2. “I have called thee by name, thou art mine” (43:1b). The Jews were God’s own peculiar people (Cf. Ex. 19:5-6). God chose them to bring forth the promise of the remission of sins through His suffering servant (Cf. 41:8-9). 3. Though many trials and hardships faced Israel, God assured them the He “will be with them” (42:2). 4. The seal of assurance that these things were so was the name of God, “For I am Jehovah thy God, the Holy One of Israel, thy Savior” (42:3). Secondly, for the payment of Israel’s ransom, God would give all of Africa over to Persian conquest. Great cost (all of Africa) would be paid as a ransom for Israel (43:4). 5. Again the Lord said, “Fear not; for I am with thee: I will bring thy seed from the east, and gather thee from the west…” (43:5-6). To the four corners of the earth had Israel been spread in captivity, yet those who were truly the Lord’s would return. The implications may look forward to a day when the call from the gospel of Jesus Christ would gather spiritual Israel to the Lord (Cf. 43:7). II. God called the hardhearted people to a court (43:8-13): A. Jehovah called His people to a court room to open their eyes and ears of its dull and hardhearted disposition (43:8). B. Secondly, Jehovah called the nations to the courtroom as well. This was exactly what the Lord did in 41:1. C. The Lord challenged the heathens once again to produce a god that could actually declare the former things and bring witnesses that all may believe. Again, this would not happen, and, therefore, Jehovah said if there was no justification in idolatry, then let all “hear, and say, It is truth” (that is, the word of God is truth alone) (43:9). If men are honest with themselves and the scriptures, they will see truth for what it truly is (Cf. Luke 8:15). D. The Lord’s witnesses were a multitude. Israel had seen and known of Jehovah’s miraculous acts of deity from of old, and, therefore, the Lord called His people to remember the former days (43:10). E. Jehovah had ever stood and acted alone (43:11-13)! III. Deliverance from Babylon (43:14-21): A. Again the prophetic perfect is used as though the event had already taken place. Just as sure as Israel would be in Babylonian captivity was the fact that He would deliver them (43:14-15)! B. As the Lord delivered Israel out of the hands of the Egyptians with the mighty acts upon nature, He would again deliver His people (43:16-17; Cf. Ps. 76:5-6). C. Israel would be delivered from Babylonian captivity, and a path through the wilderness leading to Jerusalem would be provided by the Lord (43:18-19).

86 D. As the beasts suffered in the consequences of man’s sins in the past, even so they would benefit from God’s favor with the people upon release from captivity (43:20). E. The people would return and resume their God ordained duties of giving Jehovah praise (43:21). III. Israel was weary with the Lord (43:22-28): A. Though the Lord had grand favor to offer His people in their Babylonian troubles, “yet thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel” (43:22). B. Though the people of God offered up a multitude of sacrifices (Cf. 1:10ff), their hearts were just not right in their service. Instead of the proper sacrifices, the people “burdened me (Jehovah) with thy sins, thou hast wearied me with thine iniquities” (43:24). C. The Lord pleaded for Israel to take advantage of His gracious offer to pardon their iniquities saying, “put me in remembrance” (43:25). D. From the days of Jacob (Israel) to the present, they had had false teachers lead them astray, and they foolishly followed. E. The consequences of such actions are given in 43:28. “Therefore I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel a reviling.” Babylonian captivity came about because of their hardhearted disposition toward a loving God who desired to save them!

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I. Though Israel and Jacob were cursed (43:28), there was hope (44:1-5): A. The Lord told His people not to fear and referred to them as “Jeshurun” (44:1- 2). 1. Though the Babylonian captivity was certain, the people were to live in hope. 2. The name “Jeshurun” is used here and in Deut. 32:15; 33:5, 26. It is used in a somewhat derogatory manner. Moses’ song stated, “But Jeshurun waxed fat and kicked:” (32:15) indicating their lax spiritual condition. 3. It is likely that the name Jeshurun is used in the same fashion here in Isaiah. The Lord’s people were not living up to God’s standards and were certainly headed for captivity. Yet they were His chosen people! B. Though this time of captivity would be a time of spiritual drought, Jehovah would again pour forth His Spirit and provide salvation for all who called upon His name (44:3-5). II. Jehovah, He alone is God (44:6-8): A. As in previous cases where Isaiah pronounced the future blessings offered in Jehovah, he backed up the statements with the deity of the Lord. This effectively established the promises as being true! B. Jehovah was the “king of Israel, and his redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God” (44:6). 1. This statement shows forth the deity of Jesus! 2. The gives record of Jesus referring to himself in the same light as the Jehovah of :6 (see also 41:4; 43:10-11; 48:12 (Cf. Rev. 1:11, 17; 2:8; 22:3). C. The Lord issued a contest: The false gods were called upon to make a declaration of the future events so all would know who was truly God (44:7). This is a challenge that is reiterated throughout this section of Isaiah (40-48). The Lord answered His own question much like Paul in the Roman letter. “Is there a God besides me? Yea, there no Rock; I know not any” (44:8). III. Those who worshipped idols were foolish and shamed by the Lord (44:9-20): A. Those who made graven images were void of understanding and would be put to shame at the utter failure of their image (44:9). B. The maker and those who fellowshipped in its worship would all be shamed (44:10-11). C. The metal smith and carpenter worked hard to make an image out of materials that God created. 1. The craftsman used tools to fashion the image, yet the image had no say so over what it was to be or look like. After the image was complete, the maker must drag the image to a dwelling place. The idol never had any control over anything the maker did with it. 2. A man took of the mighty trees of the forest that grew by the rain of heaven. He cut the tree down, burned some of it to warm himself, used the wood to make his bread and flesh and then took the remainder and “makes a graven image, and falleth down thereto… and saith, Deliver me; for thou art my god” (44:15-17). 3. Surely any and all can see the folly and irrational conduct in these activities. Yet in a state of infatuation with the workmanship or looks of the idol, the man was blind to his foolishness. “They know not, neither do they consider:

88 for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand” (44:18). a. A powerful lesson is learned here regarding the heart of man. God does not make evil people. People have the choice as to whether or not they shall honestly serve the Lord. b. In a man’s infatuated state of mind, he is seduced by worldly thinking to accept false gods, false religions and false teachers (Cf. Rom. 1:18-28; 16:18). 4. The problem is revealed in 44:20; “a deceived heart hath turned him aside.” a. The man used the wood for its proper use: preparing food and providing warmth. b. The Lord then put forth a penetrating question which challenged the reasoning of the blind, “shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?” (44:19). IV. Jehovah appealed to His people as a living God (44:21-23): A. Though the sins of Jeshurun had separated them from Jehovah, He promised them forgiveness. B. “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me: for I have redeemed thee” (44:22). The prophetic perfect was used here to refer to the certainty of Jesus’ coming to blot out man’s sins (Cf. Heb. 9:15). Here we find one of the four great themes in Isaiah: 1. “Return unto me” (31:6; 35:10; 44:22; 51:11; 55:7). 2. “Put me in remembrance” (43:26; 46:8). 3. “Wait upon me” (40:30). 4. “I am Jehovah; and there is none else” (42:8; 43:11; 44:6; 45:18, 21-22; 46:9-10). C. Such thoughts of the removal of sins and eternal fellowship with the Father caused the prophet to break out in a doxology of praise (44:23). V. Jehovah will deliver the captives (44:24-28): A. Again, as in 44:6-8, the Lord declared His power to establish the truths just mentioned regarding the forgiveness of sins (44:24ff). B. Here is a list of the surety of all His promises: 1. He was the Redeemer that formed man from the womb (44:24). 2. He was the creator of heaven and earth alone (no helper) (44:24b). 3. He was the one who revealed the knowledge of men as foolishness (44:25). 4. He was the one who made the words of His prophets (servants) to stand; i.e., to establish their truths by events spoken in past times coming true in the future. a. The examples the Lord gave were the rebuilding of the cities of Judah, the re-inhabitation of Jerusalem and the rebuilding of the (44:26-28). b. Secondly, the Lord even named the ruler that would be responsible for these acts. It would be “Cyrus, He is my shepherd, and shall perform all my pleasure” (44:28). c. Here is the climax of the statement made in 41:2ff.

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I. Jehovah addressed Cyrus 150 years before he came to the throne of Persia (45:1-7): A. As Jehovah used the Assyrians (10:5ff) and the Babylonians (Hab. 1:5-6), He now would use Cyrus and the Persian Empire. B. The Lord told Cyrus that He would go before him and remove all obstacles and barriers that all nations would be subdued before the king (45:2). C. Cyrus would know that Jehovah had determined these victories by his gaining the world’s treasures but more importantly by the fact that Jehovah called him by name 150 years before he came to be king (45:3). D. The Lord gave the purpose of granting Cyrus, king of Persia, all his success. It was for Jacob and Israel’s sake, the Lord’s servants (45:4). Though they were in captivity for their lawless deeds, they would be delivered by the grace of Jehovah God! E. Again, the proof that what is said would come to pass, the Lord professed His all possessing power saying, “I am Jehovah, and there is none else; besides me there is no God” (45:5a). F. Interestingly, Jehovah then said in 45:5b, “I will gird thee (Cyrus), though thou hast not known me.” How could the Lord say that Cyrus did not know him when Cyrus gave Jehovah all the credit for his military success (II Chron. 32:22-33; Ezra 1:1-2)? It is most probable that the Lord is saying that Cyrus had not even been brought into existence as the Lord made this proclamation. G. The purpose for the Lord giving this power to Cyrus is given in 45:6, “that they may know from the rising of the sun, and from the west, that there is none besides me: I am Jehovah, and there is none else.” As the Lord performed mighty miracles during the days the Hebrews in bondage to the Egyptians to show forth His great power (Ex. 9:16), even so the Lord now performed these acts that the world may know that there was only one God, Jehovah! H. Proof given that the above would take place: God made light and darkness; peace and evil (45:7). How did God “create evil” if in Him is no darkness (I Jn. 1:5)? This evil is none other than God’s judgments upon a disobedient people, such as the judgments against Israel by the hands of Assyria and Sennacherib’s army of 185,000 killed at the hands of the Lord. “We are led by the context to understand by darkness and evil the penal judgments, through which light and peace, or salvation, break forth for the people of God and the nations generally.”63 I. The final judgments upon mankind would be the offering of salvation to all nations (45:8). The fulfillment of this verse can only be viewed as being fulfilled in the Messiah of the NT. II. Israel complained and God replied (45:9-13): A. Verse 13 seems to set the tone for these 5 verses: “I have raised him up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go free…” B. Apparently the people of God in exile were complaining to the Lord regarding the one He had chosen to deliver them, a heathen king named Cyrus. C. The Lord replied by saying:

63 Keil and Delitzsch. Commentary on the Old Testament; Isaiah Vol. 7, pg. 444

90 1. “Woe unto him that strives with his maker!” (45:9). To strive is to complain about what God is doing. 2. The one who complains is like a piece of pottery that a potter formed. How is it that the one made complains to the maker? This same issue was raised in Isaiah 29:16 and again in Romans 9:20. 3. The complainer was compared to child who censured his father for what he was (45:10). 4. Jehovah God was a father to the . He was their “Maker” (45:11). It was Jehovah who “made the earth and created man upon it: I, even my hands, have stretched out the heavens; and all their host have I commanded” (45:12). Such questioning and complaining about who was used to deliver Jeshurun was foolishness! III. The Gentiles would benefit from Jehovah’s purpose (45:14-17): A. Verse 14 portrays a time when the Gentile nations would confess that Jehovah was truly the only living God. “The judgment which Cyrus brings upon the nations will prepare the way for the overthrow of heathenism, and the universal acknowledgment of the God of Israel.”64 B. Those who trusted in idols were put in contrast to those who trusted in Jehovah (45:15-17). 1. Those who trust in idols would be put to shame. 2. Those who trusted in Jehovah would never be put to shame. They shall be “saved by Jehovah with an everlasting salvation” (45:17). Permanence is defined here with the statement, “world without end” (45:17b). IV. Jehovah’s call to the nations to participate in “everlasting salvation” was promised because He is God (45:18-25): A. God created the heavens and earth for man to dwell in lively health (45:18). B. The Lord is not one that gave revelation in a dark corner but revealed it openly for the moral benefit of His creation (45:19). C. The Lord challenged the Gentile image worshippers to examine the proof of the existence of only one true God. The Lord had declared Cyrus to deliver His people back to Jerusalem, and it had come to pass. Weigh the evidence in relation to what the graven image had done, and worship the true and living God! D. The Lord’s invitation to the Gentiles: “Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else” (45:22). 1. Salvation shall only be found in the one true God! Peter once said to Jesus, “Lord, to whom shall we go? Thou hast the words of eternal life” (Jn. 6:68). 2. On a later occasion Peter said of Jesus, “and in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved” (Acts 4:12). 3. All individuals will one day bow their knee to the one true God whether in a joyous mode or a mode of great shame (45:23-24). E. God’s people would return to Jerusalem under the help of Cyrus, yet the real glory of justification would come through the Messiah (Micah 5:2)!

64 Ibid. pg. 447

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I. The insufficient Babylonian gods (46:1-2): A. Bel and : 1. Bel: “Name of a Babylonian god, the counterpart of the Canaanite Baal, identified in the OT and Apocrypha with Marduk or Merodach, the tutelary deity of Babylon (Cf. Isa. 46:1; Jer. 50:2; 51:44; Bar. 6:41).”65 “Chief god of the Babylonian pantheon, whose name in Sumerograms is amar.utu, ‘calf of the sun,’ but is attested syllabically as Ma-ru-du-uk-ku. Upon the political ascendancy of Hammurabi of Babylon (ca. 1750 B.C.), Marduk the god of Babylon became supreme among the older Sumerian gods as creator and ruler.”66 2. Nebo: “One of the two principal gods of the later Babylonian pantheon, mentioned with Marduk (Bel) in Isa. 46:1…Considered the son of Marduk, keeper of the tablets of the gods, and a patron of learning and the scribal art, Nabu betan in the 2nd millennium (e.g., with Nebuchadrezzar I, 1225 B.C.), Nabopolassar, Nebuchadrezzar, and Nabonidus…The Neo-Babylonian kings described themselves as ‘beloved of Marduk and Nabu,’ and encomium also affirmed by Cyrus when he entered Babylon in 539 B.C.”67 3. The influences of these gods are easily detected in the names of many Babylonian kings: Nabopolassar, Nebuchadnezzar and Nabonidus; Merodach-baladan; Evil-merodach etc. B. Bel and Nebo “stoop” (46:1); that is, they are helpless! C. The Babylonian gods were carried by beasts and cattle and were a heavy burden to the animals (46:1). Where they were being carried is not told; the emphasis, however, was on the fact that they could not help themselves and they were a burden to their bearers. D. The worthless idols could not deliver the idols from the power of Cyrus the Persian (46:2). II. The sufficiency of Jehovah God (46:3-11): A. Jehovah called upon His people to reason the facts! The gods of Babylon were a burden to beast and man. These false gods could not so much as help their worshippers from Cyrus! B. The true Lord, however, not only helped but bore the loads of Israel (Cf. Ex. 19:4; Deut. 1:31, 32:11; Isa. 63:9 etc). C. God is distinguished from the idols in that He is the true creator (45:18); revealer of truth (45:19); savior (45:22); bearer of the peoples’ burdens (46:3- 4) and deliverer (46:4)! D. Knowing these distinctive characteristics about the Lord, surely even the foolish could see the folly in hiring a man to take metal, mold into an image, carry it upon their shoulders, place it in a specific place and then bow down and worship the lifeless image that gave no answers (46:6-7). E. Jehovah called upon His people to remember and “show themselves to be men” (46:8). The call was for them to reason the present from facts of the past! 1. God had for ages foretold of upcoming events and they came to pass!

65 Bromiley, G. W. The International Standard Bible Encyclopedia; Vol. 1; pg. 452 66 Gaebelein, P. W. jr. The International Standard Bible Encyclopedia; Vol. 3; pg. 244 67 Ibid. pg. 504 92 2. God promised Abraham great promises that came to pass, and so He is the true God (46:9-10). 3. These past fulfilled prophecies stood as a true voucher that the current prophecies regarding Cyrus coming from the east to deliver His people would surely come to pass (46:11). III. The Salvation offered by God was drawing near (46:112-13): A. The sin of God’s people was the reason for the destruction of Jerusalem and the temple and for their Babylonian captivity. They were “stout hearted… and far from righteousness” (46:12; Cf. Ezek. 2:4, 3:7). B. The Lord was to bring them through the “furnace of affliction” (48:10) that they may be recipients of His gracious offer of salvation. C. God’s righteousness and salvation were parallel to each other and something that God provided (46:13). 1. The truth of God’s promises was His righteousness, and His salvation was the fulfillment of those righteous truths! 2. The people of God would be delivered from Babylonian captivity, rebuild Jerusalem and eternal salvation would eventually emanate from that city (46:13)!

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I. The Lord’s judgment against Babylon (47:1-8): A. As Edom stood as a timeless universal symbol of pride and wickedness (Isa. 34:1-5; Ezek. 35 all; Jer. 49:7-22; Obad. 15; Mal. 1:1-5), so Babylon stood as the universal timeless symbol of pride and wickedness (Rev. 17-18). B. Jehovah called for Babylon to come sit in the dust in all humiliation as a slave. She was the “virgin daughter” yet now was an abused slave (virgin from the since of not being conquered by anyone or nation). C. “For thou shalt no longer be called tender and delicate” (47:1). As a little girl brought up tenderly with no difficulties to face, she would be brought low. 1. Babylon is now depicted as a slave doing the menial task of grinding meal into flower (47:2). 2. Babylon was stripped of her glory and was now shamed with nakedness as God said, “I will take vengeance, and will spare no man” (47:3; Cf. Deut. 32:35-41). 3. Jehovah told Babylon to go hide in darkness and sit in their shame (47:4-5). D. The reason for this severe judgment against Babylon: 1. “I was wroth with my people, I profaned mine inheritance, and gave them into thy hand: thou didst show them no mercy; upon the aged hast thou very heavily laid thy yoke” (47:6). a. The Lord was angry with His people for their stiff necks and hard hearts. The consequence of their actions was captivity in Babylon by the Lord’s choice (Deut. 4:20). God’s purpose was that Israel may be refined in the “furnace of affliction” (48:10). b. While in captivity, the Babylonians treated God’s people with extraordinarily cruelty. Though Daniel and his companions did not suffer, it is apparent that many others (even the old) did (Cf. Psa. 137:1-3; Jer. 1:17; 51:34; Lam. 4:16; 5:11-14). 2. “And thou saidst, I shall be mistress for ever; so that thou didst not lay these tings to thy heart, neither didst remember the latter end thereof” (47:7). a. Placing herself in the realm of deity, Babylon never considered giving account for her actions. b. She thought of herself as perpetual and never considered the consequences of her actions (sounds like many youths today). E. Babylon’s character of superiority (47:8): 1. They were given to pleasure (47:8). “No city was more corrupt in its morals; nowhere were there so many excitements to licentious and guilty pleasures.”68 2. Babylon felt secure (47:8) and had careless unconcern for the ungodly activities. 3. With pride Babylon said, “I am, and there is none else besides me” (47:8). “She regarded herself as the principal city of the world, and all others as unworthy to be named in comparison with her.”69 She was not unlike Rome

68 Barnes, A. Barnes’ Notes, Isaiah; Vol. 2, pg. 179 69 Ibid. pg. 179. 94 whom on described as the “goddess of the earth and of nations, to whom nothing is equal, nothing second.”70 4. “I shall not sit as a widow, neither shall I know the loss of children.” Sadness of a woman who has lost a husband or children would not be the lot of Babylon, so she thought! II. God’s judgment against Babylon (47:9-11): A. With suddenness, the Lord would metaphorically take away the proud city’s children and mate (47:9,11). This judgment would happen so gradually that no one will see it coming. Jehovah said, “thou shalt not know the dawning thereof: and mischief shall fall upon thee; thou shalt not be able to put it away” (47:11b). “The point is that the consequence of wickedness comes so gradually that man is unconscious of its power until it is too late; then the full brunt hits suddenly, in a moment…all Babylon’s magical arts are unable to avert the evil… (Cf. I Thess. 5:3). Here is a lesson for all time.”71 B. No portion of sorceries and enchantments would help (47:9b). C. The purpose for this judgment is given in verse 10, “for thou hast trusted in thy wickedness.” “She supposed that by her great power, her natural advantages, and her wealth, she could resist the causes which had operated to destroy other nations.”72 Babylon’s wickedness consisted of: 1. “None seeth me” “suppressing the voice of conscience.”73 The Psalmist revealed the true meaning (10:11; 94:7) saying that God has forgotten or He is overlooking our deeds! 2. The wisdom of Babylon, i.e., astrologers, stargazers and monthly prognosticators of 47:13 had not given Babylon any real counsel, yet they continued to trust in them to the point of their counsels “perverting them” (47:10). 3. Their belief in the deity of Babylon (47:10c). III. Reason, Oh Babylon, of the folly of your false gods and counselors (47:12- 15)! A. In a moment of sarcasm, the Lord called upon Babylon to use its sorcerers and enchanters to save them from the coming destruction (47:12). B. Three counselors are named in 47:13: 1. Astrologers: “the dividers of the heavens; those who divided, or cut up the heavens for the purpose of augury, or to take a horoscope (Genenius). What this art was is not certainly known. It is probable that it referred to their designating certain stars, or constellations, or conjunctions of the planets in certain parts of the heavens, as being fortunate and propitious, and certain others as unfortunate and unpropitious.”74 2. Star gazers: “Those who endeavor to tell what will occur by the contemplation of the relative positions of the stars.”75 3. Monthly prognosticators: “at the commencement of the months they give knowledge of what events might be expected to occur during the month; - perhaps from the dip of the moon, or its riding high or low etc.”76

70 Ibid. pg. 179 71 Hailey, H. A Commentary on Isaiah pg. 394-395 72 Barnes, A. Barnes’ Notes, Isaiah; Vol. 2, pg. 180 73 Keil and Delitzsch. A Commentary on the Old Testament; Vol. 7, The Book of Isaiah pg. 458 74 Barnes, A. Barnes’ Notes, Isaiah; Vol. 2, pg. 181 75 Ibid. pg. 182 76 Ibid. pg. 182 95 C. The Lord said, let these counselors “save thee from the things that shall come upon thee” (47:13b). The “things” are enumerated in verse 9-10 of this chapter. D. Not only could the astrologers not save Babylon, but they had no power to save their own selves (47:14). The Lord would consume them with fire as though they were dry grass in a field. The counselors would be burned up so quickly that the heat of their destruction would not even be able to be used for warmth by anyone else (47:14). E. No one had the power to save Babylon from God’s purpose (47:15).

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Jehovah addressed the captives in Babylon and promised deliverance.

I. The current condition of Israel demanded punishment, yet the Lord deferred for His name’s sake (48:1-11): A. The captives in Babylon called upon Jehovah God and claimed Him to be their God, yet their conduct proved them to be without righteousness and truth (48:1; Cf. Micah 3:11; II Kings 17:33-41). B. 48:2 connects the people to the holy city of Jerusalem. “We may easily supply here, that the holiness of the city laid an obligation upon its citizens to be holy in their character and conduct. They also relied upon the God of Israel, whose name is Jehovah Zebaoth; and therefore He would require of them the fullest confidence and deepest reverence.”77 C. Again Jehovah called attention to the fact that He had done that which the heathen gods were unable to do, “I have declared the former things from of old; yea, they went forth out of my mouth, and I showed them: suddenly I did them, and they came to pass” (48:3). Now let the people examine the evidence! Once they examined and found these words to be true, the question is, “why do you continue to transgress and violate the laws of God?” D. The answer is given in 48:4, “Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass.” They were hardhearted (i.e., they did what they wanted to do rather than what God wanted them to do). E. The Lord ascribed the reason for His declaring things beforehand in 48:5 saying, “lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.” 1. This is anticipation on the part of the Lord. 2. God said in Deuteronomy 9:24, “Ye have been rebellious against Jehovah from the day that I knew you.” 3. Instead of declaring the majesty of God because of their knowledge of His prophecies coming to pass, they gave themselves up to idolatry (48:6a). F. “I have showed thee new things from this time, even hidden things, which thou hast not known. They are created now, and not from of old; and before this day thou heardest them not; lest thou shouldest say, Behold, I knew them” (48:6b- 7). 1. What are the new things, hidden things, created things not from old, the things that Israel had not heard? 2. It seems apparent that the new and created things are the issues of man’s eternal salvation. Deliverance occurred from Babylon; however, another and more important deliverance awaited the people of God. The deliverance from sin (45:22; 46:10). Before these days God had not fully delivered His purpose in the suffering servant lest the people say, “Behold, I knew them” (48:7). 3. “He (God) was unable to make His plan known to them because He was aware of their treachery and unfaithfulness; like an unfaithful spouse, they had disregarded the terms of God’s covenant from the time of their beginning.”78

77 Keil and Delitzsch. A Commentary on the Old Testament; Vol. 7, The Book of Isaiah pg. 461 78 Hailey, H. A Commentary on Isaiah pg. 398 97 4. Though Israel’s hypocrisy (48:1), obstinance (48:4), devotion to idols (48:5) and hardness of heart (48:8) were sources of God’s anger, He “deferred” His anger for His own “name’s sake” (48:9). The Lord had promised a savior through Abraham (Gen. 12:1ff) and David (II Sam. 7:12ff). He would keep His promise though the people were wicked. 5. It would be through the “furnace of affliction” that these obstinate people would come to take advantage of the suffering savior (48:10). II. God was faithful to perform His promises (48:12-16): A. God called upon His people to listen to Him. That which demanded their attention was His creative power (48:12). God hung the earth upon nothing (Job 26:7, Ps. 96:10). He was the eternal God, the one who had always been! B. The facts had been laid out. Jehovah’s beloved (Cyrus) would conquer Babylon and release the captives (48:14-15). C. God had always spoken and informed His people through the prophets, and now He communicated the new and created information spoken of in 48:6-7. That new information was about the coming Messiah, and so it was that Jesus now spoke, “the Lord Jehovah hath sent me, and his Spirit” (48:16). Jesus was sent into the world to achieve God’s eternal purpose (Eph. 3:9-11). III. The future of all depended upon the current attitude toward God (48:17- 22): A. Jehovah was the people’s redeemer and teacher. He “leadeth thee by the way that thou shouldest go” (48:17). B. God’s desire was not to see the people in affliction but in peace, righteousness, uncountable posterity and having a name that was not cut off (48:18-19). These things would have taken place if they would have only kept His commandments! C. Now, Jehovah told the captives to leave Babylon with a song of rejoicing. They had been through the “fires of affliction” and were now to come home. D. Peace now belonged to the one who would with penitent mind bend to Jehovah’s laws, yet there was “no peace to the wicked” (48:22).

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Synopsis:

Though the servant is identified with “Israel” (49:3), there can be no doubt that the reference is to Jesus! The apostle Paul quoted from Isaiah 49:6 in reference to his work through Jesus in Acts 13:47! One who follows the context of not only Isaiah 49 but the remainder of the book can in no way attribute the “servant” to one besides the Lord!

I. The servant called the nations (Jew and Gentile) to hear (49:1-4)! A. The servant was speaking in verse one as he called all nations (Jew and Gentile) to hear his message! B. The “womb” that Jesus would come from was not the womb of Mary, but of the remnant! 1. Those faithful who would return from Babylonian captivity would produce the savior. 2. Isaiah referred to this very act in 66:7-8 saying, “Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? Who hath seen such things? Shall a nation be brought forth at once? For as soon as Zion travaileth, she brought forth her children.” 3. Consider Micah’s statements in 4:10 compared with 5:2. “But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from old, from everlasting” (5:2). Cf. verse three as well. 4. Apparently the mother of the servant would be the spiritual Zion! C. Characteristics of the victorious servant: 1. Jehovah has made the servant’s mouth “like a sharp sword” (49:2). a. The words that proceeded from the mouth of Jesus were given by the Father (Cf. Jn. 7:16; 8:28; 12:49 etc.). b. These same words will judge man (Jn. 12:48). 2. Jehovah had made the servant like a “polished shaft; in his quiver hath he kept me close” (49:2). a. As an arrow had the power to penetrate into the flesh of man, so Jesus was depicted as one who was a sword and arrow having the power to penetrate into the hearts of men. b. The author of Hebrews said, “For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart” (4:12). 3. “In the shadow of His hand hath he hid me:” (49:2). a. This seems to parallel the thought of keeping Jesus “in His quiver” closed up! b. The complete revelation of Jesus was sealed up until the appropriate time (Cf. Isa. 64:4; Gal. 4:4). D. The servant was disappointed in the results of his work (49:4). 1. “I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice due to me is with Jehovah, and my recompense with my God.”

99 2. Those who bore him would reject Him (Jn. 1:11). 3. This rejection would have its climax in crucifixion (Ps. 22:11ff; Isa. 53). 4. The outcome of this disappointing work would be left in the hands of Jehovah! II. The work and reception of the servant (49:5-7): A. “It is too light a thing that thou should be my servant to raise up the tribes of Jacob, Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (49:6). B. Why the Jews failed to see the universal work of Jesus remains a mystery. Jesus was sent to save Jew and Gentile (Gal. 3:27). This was God’s plan from the beginning (Gen. 12:1-3). C. Isaiah had already said that not only the remnant of Israel would be saved (11:11-16), but the Gentiles as well (42:1, 6). D. When Jesus came to the world to accomplish God’s purpose of saving Jew and Gentile, “man despised” him and the nations “abhorred” Him (49:7). 1. With a passion of hatred the Jews looked at Jesus as one holding little worth (Cf. Jn. 19:15). 2. Rulers of nations detested and abhorred the Lord as well (49:7). 3. Though these all hated, abhorred and despised Jesus, he would be victorious in the end (49:7b). III. Compassion allotted to those who seek it (49:8-13): A. That Isaiah wrote of the Messianic age is proved by Paul’s statement in II Cor. 6:2a. There Paul quoted from Isaiah 49:8 concluding by saying, “behold, now is the acceptable time; behold, now is the day of salvation” (II Cor. 6:2b). B. That time Jehovah looked to for an “acceptable time” was the time when Jesus had completed his victorious work over sin and death. C. God would “preserve” Jesus until His work and purpose was completed (Cf. Jn. 8:20). D. God would make Jesus a “covenant of the people” (49:8). Through the law of Christ men would be justified and acquitted from sin (Rom. 5:1-4). Those who were in darkness (sin) would have a rescue and release from their bondage of sin (Jn. 8:34-37). E. The “way” would be the path of righteousness revealed by Jesus through the Holy Spirit (49:11). F. Nations from afar would come to take advantage of the call of Jehovah (49:12). G. This compassion on the part of Jehovah would cause the nations to rejoice and sing praises to the Lord (49:13). IV. Jehovah revealed His tender feelings for His people (49:14-21): A. It seems to this writer that the spiritual Zion is here examined rather than a physical people returning from Babylon. B. The despondency of Zion is due to the spiritual condition of her people. There was no forgiveness of sins! These sins were remembered year by year (Heb. 10:1-4). The only relief for such a condition was through Jesus and his sacrifice! C. In this state of despondency Zion called out saying, “Jehovah hath forsaken me, and the Lord hath forgotten me” (49:14). Have you ever felt like that? Listen to the Lord’s response: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, these may forget, yet will not I forget thee” (49:15).

100 1. As a mother loves her infant and cares for it, so Jehovah cares for His people and will in no way forget them. 2. Secondly, the Lord said, “Behold, I have graven thee upon the palms of my hands; thy walls are continually before me” (49:16). This reminds us of Jehovah telling His people to bind the laws given on Sinai upon their foreheads that they would not forget them (Deut. 6:8). Likewise, the Lord had engraved Zion upon the palm of his hand (metaphorically speaking) that He would never forget them! 3. Though it may seem sometimes as though God’s purpose was not being fulfilled nor remembered (Eph. 3:9-14), he never forgot! D. Spiritual Zion, the church of Jesus Christ, was depicted as having the nations flock to her in the day that sins would be forgiven (49:17-19). E. The wayward would enter into the gates of Zion in obedience (49:20). The area of Zion will be overcrowded because of the numbers which now include the Gentiles (49:20-21). However, not to worry; Jehovah would enlarge the borders of Zion (54:2-3). V. Jehovah would help them that trust in Him (49:22-26): A. The Lord would “set up my ensign to the peoples” (49:24). The word “ensign” had been used often in the previous chapters (5:26; 11:10-12; 13:2 etc.). It indicated a signal that draws people to an area. The gospel message of the saving Savior who accomplished the purpose of Jehovah God appears to be the meaning. Those who assembled at the ensign’s call would imbibe of God’s powerful protection and blessings! B. Those who answered to the ensign would be a royal people to whom the kings and queens would bow down. Peter told us that Christians are considered a “royal priesthood” (I Pet. 2:9). C. Verse 24 of chapter 49 indicates a skeptical question on the part of Zion. “Shall the prey be taken from the mighty, or the lawful captives be delivered?” 1. Considering the spiritual side of this section, it seems apparent that these captives are those who were in sin. The question is, “how shall they escape their captor (sin)?” 2. The Lord answered in gruesome terms saying, “I will contend with him that contends with thee, and I will save thy children” (49:25). 3. This salvation is of course conditioned upon individuals “waiting” upon Jehovah (49:23b).

101 Chapter 50

I. The Lord rebuked the exiles for their thoughts of rejection (50:1-3): A. These three verses seem to be closely connected with the statements at the end of chapter 49. B. If Zion was the mother, the people were the children (50:1). God answered the children’s complaint. If God had forgotten or cast off their mother, please show the proof. Where was the bill of divorcement? (50:1). C. Again, if God had sold the children (Ex. 21:7), where was the receipt for the proof? D. Now the Lord gave the real reason for their afflictions saying, “Behold, for your iniquities were ye sold, and for your transgressions was your mother put away” (50:1c). God did not reject His people; His people rejected him! God was not at fault for their current condition. The people’s sins caused them to be sold into Babylonian slavery! E. The Lord sent prophets, yet no man answered favorably (50:2). F. The Lord did not lack power to redeem. The people were the ones who lacked the confidence in God to accept His offers and who caused their current distress! II. The Lord encouraged His people through the Servant (50:4-11): A. Jew and Gentile were weary with the heavy burden of sin (50:4). Those who would had the mind to hear and learn would be relieved of their burden of sin (Cf. Jn. 6:44-45). B. Though other prophets had turned away from the Lord in their duties (Cf. Moses {Exod. 4:1-13}, Jonah {Jon. 1:3}, Jeremiah {Jer. 15:15ff}), the Servant would not complain (50:5). C. Even in the face of being beaten and spit upon, Jesus would not waver from his purpose (50:6)! D. Jesus would not be “confounded” (a word indicating the fact that no matter how he was treated, Jesus would not falter from God’s eternal purpose being achieved through Him) (50:7)! The Lord’s face would be as flint (50:7)! “The Messiah would be firm and resolute amidst all the contempt and scorn which he would meet, and would not shrink from any kind or degree of suffering which should be necessary to accomplish the great work in which he was engaged.”79 E. With Jehovah God on the savior’s side, who could be against him? The answer is obvious; no one (50:8-9)! F. Because Jesus trusted in Jehovah, all others can and must as well (50:10). G. Those who rejected the Lord would “lie down in sorrow” (50:11).

79 Barnes, A. Barnes’ Notes, Isaiah; Vol. 2, pg. 222 102 Chapter 51

I. Words of cheer to prostrate Zion (51:1-8): A. The Lord exhorted the remnant to “hearken” and “look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged” (51:1). In their despondency the Lord encouraged the remnant to remember who they were and where they came from! B. Though the numbers of the remnant were few, they were to take courage in the fact that the Lord called Abraham when he was but one man. Abraham and Sarah had Isaac, the son of promise, through whom Jehovah would achieve his purpose. C. Verse three is given in the prophetic perfect. Jehovah spoke of the comfort, peace and joy through the Servant as though it had already taken place (Cf. 46:10, Rom. 4:17). D. Since such a glorious state awaited the faithful, the Lord admonished them to “attend unto me, O my people” (pay close attention to what I say) (51:4). 1. The Lord said, “for a law shall go forth from me” (51:4). 2. This law was previously spoken of in 2:3 and 42:1-4. This will be the “law of faith” (Rom. 3:27), “the law of the Spirit of life” (Rom. 8:1-2), the “law of Christ” (Gal. 6:2) and the “law of liberty” (James 2:12). 3. The law of Christ would liberate man from their sins (Jn. 8:34-37). Here would be the blessings of all families of the earth as promised to Abraham (Gen. 12:3) and fulfilled in the Christ (Gal. 3:8). Peter spoke of this salvation saying, “yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed. Unto you first, God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities” (Acts 3:24-26). 4. Though Judaism would end, God’s salvation would be “for ever” (51:6; Cf. 65:16-17). 5. As Jehovah promised protection and victory of the servant (Jesus) and those who opposed him would be put to shame (50:9), even so those who opposed God’s people would utterly fail and be consumed (51:8). II. Isaiah called upon Jehovah to awake and perform His work as promised (51:9-16): A. With emphatic emphasis Isaiah called upon Jehovah to awake and act! B. Isaiah reminded the Lord of his past triumphs over evil: 1. It was Jehovah who “cut Rahab in pieces, that didst pierce the monster” (51:9). The monster appears to be Egypt since Isaiah had earlier referred to Egypt as “Rahab” (proud and boisterous behavior) (30:7). 2. Jehovah had delivered Israel from the mighty Egyptian army swallowing them up in the Red Sea. 3. When the Lord acted, the redeemed would no longer experience sadness, but rejoicing and singing (51:11). C. It was God alone who comforted and delivered. Fear should only be in Him and not in man (51:12-15). D. The Lord’s words through the prophet would not fail (51:16). III. Jehovah now called upon Jerusalem to “awake” (51:17-23):

103 A. Jerusalem is depicted as a drunken mother whose children cannot help. B. Jerusalem had “drunk the cup of Jehovah’s wrath” (51:17). This is a phrase that was often used in the OT depicting a people subject to the wrath of God because of disobedience (Cf. Jer. 25:12-29; Ezek. 23:31ff). C. The question was posed: “who shall bemoan thee?” (51:19). Who was there to comfort Jerusalem in her time of woe? The answer was given: only God can! Two things had occurred: 1. Jerusalem’s land and city had been destroyed. 2. Jerusalem’s inhabitants had been devoured by famine and the sword. E. Jehovah would take the cup of wrath out of the hand of Jerusalem and give it to her enemies to drink (21-23). God had determined that His people’s misery should now end! They would be delivered!

104 Chapter 52

I. Words of cheer to prostrate Zion (52:1-6): A. For the third time the prophet said, “awake, awake” (Cf. 51:9, 17). B. The Lord’s people (Zion) had slumbered like a drunk woman who had drunk to her full the cup of Jehovah’s wrath (51:22). C. The call was for a spiritual revitalization! Get cleaned up and put on garments of righteousness (Cf. 64:6). D. Neither the unclean (those not under the covenant of God) nor the “uncircumcised” would come into the new spiritual Zion (52:1b; Ezek. 44:9; Rom. 2:28-29; Gal. 6:15; Col. 2:11). E. The prophet now called upon Zion to shake off the dust and arise (52:2)! 1. Isaiah had previously said that Zion “shall be desolate and sit upon the ground” (3:26). 2. Later, Isaiah said they would, “whisper out of the dust” as one who was barely alive (29:4). 3. The time for Zion’s departure from the bonds of Babylonian captivity had come (52:2b). F. Babylon had taken God’s people and gave Him no payment for them (52:3). Since there was no payment for them, God would retrieve them with no payment! G. The situation was similar to what transpired in Egypt and what the Assyrians had done (52:4). Since Egypt and Assyria had no right or power over God’s people other than that which was given them, they were due just punishment. Babylon had done the same and was due the same treatment. H. While in holding Israel in captivity, Babylon blasphemed the name of God. II. Zion summoned to go out of Exile (52:7-12): A. “The gospel of the swift-footed messengers, therefore, is the gospel of the kingdom of God that is at hand; and the application which the apostle makes of this passage of Isaiah in Rom. 10:15, is justified by the fact that the prophet saw the final and universal redemption as though in combination with the close of the captivity.”80 B. The watchmen upon the walls of Jerusalem are used here in a metaphorical way to indicate those who are “entrusted with the responsibility of guarding the city and keeping the people informed. As they see the herald approaching with the good tidings, they break forth in unison, singing praises to God who reigns and has redeemed Zion.”81 C. Now was a time for rejoicing. God had promised the rebuilding of the waste places of Jerusalem (Cf. 44:26) and was now fulfilling His promise. The consequence was that the people were to rejoice! D. The arm of Jehovah is depicted as bare so as to not be impeded by any cumbrance in His work of redeeming Zion (52:10). E. The command to “depart” is given (52:11). 1. Israel had been in Babylonian captivity for seventy years (Jer. 25:11-12; 29:10).

80 Keil and Delitzsch. Commentary on the Old Testament; Isaiah Vol. 7, pg. 496 81 H. Haily. A Commentary on Isaiah, pg. 432 105 2. The time of their departure had arrived. There were differences in the way the Israelites left Babylonian captivity as compared to the way they left Egypt. a. They were told to “touch no unclean thing” (52:11). When leaving Egypt they were to take the spoils of Egypt (Ex. 11:1-3). b. Secondly, Israel was not to leave in “haste” nor “flight” as they once did going out of Egypt (Cf. 52:12; Ex. 12:33). “For Jehovah will go before you; and the God of Israel will be your rearward” (52:12b). III. Exaltation of the Servant (52:13-15): A. The prophet spoke of the highly exalted position of the servant (52:13). This had its ultimate climax in the resurrection and ascension of Jesus. B. Before the Lord would be exalted, he would suffer ill treatment at the hands of the Jews and Romans. The people would be amazed, shocked and astonished at what they saw, so much so that they would turn their faces away from him in disgust. They did not recognize him as who he claimed to be because of the awful suffering! C. When the suffering was complete, Jesus would utterly startle the nations and kings with such astonishment that it would leave them speechless. One who was so mistreated was now exalted to the heavens and made equal with God!

106 Chapter 53

I. Exaltation of the servant of Jehovah out of deep degradation (53:1-3): A. “Who hath believed our message? And to whom hath the arm of Jehovah been revealed?” (53:1). 1. The plural “our” seems to refer to those who had preached the gospel message of Jesus from God to Jesus to the prophets and to the apostles (Cf. Jn. 12:37-41; Rom. 10:16-21). 2. Notice the tense of the sentence! So certain was the Lord that His Servant would come that He spoke as though it had already happened due to the sure and strong arm of the Lord (Cf. Isa. 46:10). B. The prophet now described Jesus’ upbringing as though it had already happened. “For he grew up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we see him, there is no beauty that we should desire him” (53:2). 1. As a tender plant that grew out of malnourished soil that is dry and void of good, so Jesus was providentially cared for by the Lord (Cf. Jn. 8:29). “In a word, the dry ground is the corrupt character of the age.”82 2. This tender plant cared for by Jehovah God would not be fair to look upon. Jesus was a carpenter from Galilee (hardly the royal military leader the Jews were looking for). Such visage of poverty and suffering was not a favorable site for an oppressed people looking for a political and military leader to deliver them from Roman oppression. 3. Instead of accepting Jesus as the longed for Messiah, the people “despised, and rejected him” because he was a “man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not.” (53:3). a. By the world’s standards of wealth and beauty, Jesus was a sad sight to look upon. b. When the Lord came on the scene he was “despised,” which indicated the worth the people ascribed to him (little or to hold in contempt). His visage disgusted the worldly mind. c. The mental anguish that Jesus carried with him over the spiritual condition of the world caused him to be viewed as one who was of sorrow and grief! His anguish is felt in the statement, “O Jerusalem, Jerusalem, that killeth the prophets, and stones them that are sent unto her! How often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not!” (Matt. 23:37). d. “And we esteemed him not” (53:3c). The people’s estimation of Jesus was as nothing. They did not see Him for who he was. They only saw the physical through eyes that were spiritually blind and marred by the world’s standards of success and might (Cf. Matt. 13:15ff). II. The vicarious suffering of Jehovah’s Servant (53:4-6): A. Jesus was to suffer for the sins of the world (vicarious sacrifice). “He hath borne our griefs, and carried our sorrows” (53:4). During his suffering in our place, man esteemed his stricken, smitten and afflicted of God because of his own sin. Little did man know that it was for his sins Jesus willingly suffered.

82 Keil and Delitzsch. Commentary on the Old Testament; Isaiah Vol. 7, pg. 505-506

107 B. Here the prophet Isaiah corrected any misconceptions of the servant’s suffering for his own wrongdoing. “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” (53:5). 1. When Jesus was crucified, his hands, feet and side were pierced with nails and a sword (Ps. 22:16; Jn. 19:34). 2. The cause for such brutal treatment: “our transgressions.” The very unlawful practices of mankind demanded a price to be paid (Rom. 6:23). The word “iniquities” includes unlawful acts accompanied by impending punishment (Cf. ISBE; Vol. 2, pg. 825). a. The Lord had earlier given the blood of animals upon the altar to expiate man’s sins by the life of the animal (Lev. 17:11). b. The twofold purpose of Jesus’ death was to redeem man (past and present) from his sins and to put into effect the new testament law (Cf. Heb. 9:13-16). c. He paid the price (chastisement) for our sins. C. “All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all” (53:6). 1. The whole of mankind is guilty of sin (Rom. 3:23). 2. Here is an excellent commentary on the word “iniquity.” Iniquity is doing things man’s way instead of God’s lawful way! III. With great purpose the servant fulfilled his mission (53:7-9): A. As the Lord was treated with contempt by the Jews and Romans, he opened not his mouth (Cf. Matt. 27:1-14; Lk. 23:9). Oppressed by unfair trials, Jesus was lead to the slaughter. B. In a violent fashion, Jesus was “cut off out of the land of the living for the transgression of my people to whom the stroke was due” (53:8). Though man deserved the penalty of death for his own transgressions (Rom. 6:23), Jesus paid that price for all! C. Those who witnessed Jesus’ trial and resurrection did not have knowledge of who he was. In ignorance they shouted, “crucify him, crucify him” (Jn. 19:6). D. When Jesus was killed, “they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth” (53:9). 1. Apparently it was the intention of the Romans to bury Jesus with the wicked (those worthy of crucifixion). 2. Jesus was instead buried with the rich in a tomb. This prophecy was fulfilled when a wealthy man named Joseph of Arimathaea requested the body of Jesus and was granted his request (Matt. 27:57-60). IV. Victory and reward for the suffering servant (53:10-12): A. “Yet it pleased Jehovah to bruise him; he hath put him to grief:” (53:10a). Because the Jesus’ suffering for the transgressions of man was the “determined council and foreknowledge of God” (Acts 2:23), He was pleased. Surely God was not pleased to see the suffering, but pleased at the outcome (fellowship regained with His people). For the meaning of Jesus being a living sacrifice Cf. II B. 2 above! B. Three consequences of the vicarious suffering and death of Jesus are given (53:10): 1. “He shall see his seed.” That is, Jesus would see his gospel message spread and bring many children to be sons of God through baptism (Gal. 3:26ff).

108 2. “He shall prolong his days.” His resurrection and ascension assured his everlasting immortality with the Father! 3. “The pleasure of Jehovah shall prosper in his hand.” The purpose of God had been served (Eph. 3:9ff). God was well pleased with Jesus (Matt. 17:5). The message of His salvation would surely prosper as many disciples were made and souls were saved! C. “He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities” (53:11). 1. Though the way of redemption was painful, it would be well worth it. This is another commentary on the Love of God for His people (Cf. 49:14-16; 63:7ff; II Pet. 3:9; etc.)! 2. By knowledge of this vicarious sacrifice, many would be justified (acquitted of sins; Cf. Rom. 5:1-2). Becoming a Christian is a learned process (Cf. Jn. 6:44-45; Eph. 4:20-24; Rom. 10:17 etc.). 3. To bear one’s iniquities is to shoulder the punishment for sin (Cf. Gen. 4:13; 49:15; Lam. 5:7). Jesus would continue to do this as lost souls called upon his name (Cf. II Thess. 2:13-15; I Tim. 2:4-6; Heb. 7:25). D. “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors” (53:12). 1. Jehovah would greatly reward the servant for his faithful conquest over sin and death. 2. Apparently the spoil to be divided is the souls of men, and the “strong” is the devil with whom Jesus shall divide the spoil of souls (Cf. Lk. 11:21-22; Heb. 2:14-15). 3. Those who willingly are set free from the bondage of sin belong to Christ, those who remain in sin shall belong to the devil (Cf. Jn. 8:34ff; Heb. 7:25).

109 Chapter 54

Synopsis:

Israel had been through much grief and sorrows in Babylon due to its sin. It is depicted as Jehovah’s bride from whom He separated because of her sins (50:1). Chapter 54 gives way to hope as a result of the work of the suffering servant depicted in chapter 53. The time of sorrows was over and the people were commanded to sing and be joyous!

I. A time for joy and singing (54:1-8): A. Zion spent approximately 70 long years in Babylonian captivity. This was a time of despair and grief, a time of separation from Jehovah God (54:1, 50:1). However, this was not a time in which God forgot them (49:14-23). B. The apostle Paul gave an allegory in Galatians 4:21-31 that depicted Sarah and Hagar representing two covenants: Hagar representing physical Israel and Sarah representing spiritual Israel and spiritual descendants through her son Isaac. C. Paul quoted from :1 in Gal. 4:27 to indicate the spiritual nature of the children of promise as opposed to the physical nature of the descendants of Hagar through Ishmael. D. Clearly then, we can understand that Isaiah was speaking of the spiritual offspring of Jerusalem-Zion, individuals who would receive justification through faithful obedience in the suffering servant of (Cf. Rom. 5:1ff). E. The spiritual offspring would be so numerous that there would be a need of enlarging the figurative spiritual living quarters (54:2). F. Their growth would spread in every direction and thereby “possess the nations” (54:3). 1. The Gentiles would be conquered by the spread of Zion. This conquering happened not with carnal sword but with the word of God (Eph. 6:10ff). 2. The Gentiles had always been a part of God’s eternal purpose (Cf. Eph. 3:8- 11). 3. The suffering servant would, therefore, conquer the Gentile nations with the word of God (Cf. Rev. 6:1-2). G. In this new glorious state, Jehovah called upon Zion to “forget the shame of thy youth; and the reproach of thy widowhood” and remember it no more (54:4). 1. The shame of Zion’s youth was her idolatry (Cf. Ezek. 20:6-8; 23:2-4, 19). 2. This reproach led to Jehovah’s separation and the temporary widowhood of Zion (49:21) due to his perfect, holy and righteous nature (Cf. 54:5): a. God is “the Holy one of Israel.” b. “Thy Redeemer.” c. “The God of the whole earth.” 3. Yet now the Lord told them to forget this time and move on as He is determined to do (Cf. 65:16). 4. Jehovah hated Zion’s ways yet loved who she was, and so He separated from her in his righteous indignation and placed her in Babylonian captivity (Cf. Ez. 11:23). 5. This separation only lasted “for a small moment” (54:7). This is the nature of God. He is filled with righteousness, and His wrath is but for a moment, and that which always brings Him back to his people is His tender loving concern for them (54:7-8; Cf. Ps. 30:5). II. “As the waters of Noah” (54:9-17):

110 A. Jehovah now made a comparison to the waters of Noah and the current events regarding Zion and their Babylonian punishment. B. God had made an oath or covenant with His people that He would never again destroy the earth by flood for their transgressions (Cf. Gen. 9:11). C. Once again, God’s wrath has purged Israel, not with water but with the sword of other nations (Cf. 10:5-11; 47:6; Hab. 1:5-11). D. So God promised to not do so again. E. The Roman Empire would later come upon the scene and destroy Jerusalem and her temple. Therefore, we must keep the spiritual Zion before our minds. God’s promise was to not allow the spiritual Jerusalem to be destroyed (Cf. Heb. 12:22-28). F. The surety of God’s promise (54:10): The permanent fixtures of the earth such as the mountains and hills may eventually move, but not so would the “loving kindness” nor His “covenant of peace” depart from Zion. 1. God’s everlasting loving kindness is depicted in 49:14-23 as a mother who loves her suckling child. God would seal the redeemed, and they would experience peace and the Lord’s protection (Cf. Rev. 7:1ff). 2. God’s “covenant of peace” was made with Zion. This covenant of peace was the God would make with Zion (Jer. 31:31ff). The covenant would be an everlasting law (Ezek. 37:26), a covenant that would find its fulfillment through Jesus Christ, the one who offers reconciliation (peace) between man and God by the spilling of His own blood (Heb. 13:20-21). G. Though Zion staggered in pain because of their drinking of the cup of Jehovah’s wrath (51:17ff), He now depicted them in their glorious state made possible by the suffering servant of chapter 53 (54:11ff): 1. Isaiah 54:11-12 depicted in figurative language the beauty of the church (spiritual Zion). 2. Isaiah 54:13-14 indicated the distinguishing characteristics of the individuals who comprise the glorious church. a. The children, spiritual offspring of Zion, would be those who are “taught of Jehovah” (54:13) (Cf. Jer. 1:34; Jn. 6:44-45; Eph. 4:20-21; I Thess. 4:9). b. The children would be “established in righteousness” (54:14). Righteousness reconciles sinful man to God and thereby one may experience true peace! H. In a state of being taught and established in the righteousness of Jehovah God, He would protect them. If one came up against them, it would not be at the hands of Jehovah God as He had brought nations up against them in times past (54:15ff). Since God created the smith, the weapons and the waster who destroys, He certainly had the power to providentially control who they destroy. Apparently Isaiah was saying that there is not a person nor a weapon which may destroy the one who is spiritually entrusted to Jehovah God because He knows who are His (II Tim. 2:19).

111 Chapter 55

I. God’s invitation to partake of His gift (55:1-5): A. God invited the thirsty and hungry to come and be filled (55:1). The question may be, “filled with what?” 1. First, those who were thirsty were called to drink. What was the drink? Isaiah revealed that the drink was abundant water (Cf. 41:17-18) from the well of salvation (12:3; Cf. Jn. 4:14). a. Jesus often spoke of “living water” offered to those who had a spiritual thirst (Jn. 4:10ff; 7:38, Rev. 7:17). b. Isaiah, therefore, looked to a day when the suffering servant had accomplished his mission and was glorified with God to offer salvation to all who would seek it. 2. Secondly, God invited all to freely buy food that would sustain them into eternity (55:1). The food was spiritual bread which would satisfy the soul’s hunger (Cf. Deut. 8:3; Matt. 4:4; Jn. 6:47ff). 3. This spiritual food and drink cost no money; it was free (55:1). That free gift of salvation is mentioned in Eph. 2:1ff as God’s grace. Grace is God’s offering of justification based on an obedient faith (Rom. 5:1ff). 4. This spiritual food would satisfy and, therefore, the word of this salvation (Acts 13:26) must be partaken of as nutritious milk (I Pet. 2:2) and one may be “filled unto the fullness of God” (Eph. 3:19). B. For the soul to live, it must partake of the spiritual food mentioned in 55:1-2 (55:3). Therefore, God said, “come unto me; hear, and your soul shall live…” C. God’s promise of one’s soul living was sure because He had made an “everlasting covenant with you, even the sure mercies of David” (55:3). 1. A covenant is “an agreement, usually formal, between two or more persons to do or not to do something specified” (Webster’s New Universal Unabridged Dictionary pg. 495). a. God’s covenant with man is His free offering of salvation (spiritual water and food). A covenant is clearly a law in the Bible (Cf. Gen. 17:9-14; Deut. 5:1-3; Ps. 111:9; II Cor. 3:14-15; Heb. 8:13). God’s agreement to offer man salvation came in the form of a law that had to be followed (Matt. 7:21; I Cor. 4:6; 6:9; II Jn. 9-11; Rev. 22:18-19 etc.). b. The grace of God spoken by Isaiah (55:1) was free indeed, yet there is a covenant attached to it (55:3). For this cause grace “instructs us, to the intent that, denying ungodliness and worldy lusts, we should live soberly and righteously and godly in this present world…” (Titus 2:12). 2. It is clear that the everlasting covenant Isaiah spoke of in 55:3 was the new covenant of Jesus Christ because he referred to the “sure mercies of David” (55:3b). a. The NCV (New Children’s Version) translates “sure mercies of David” as “I will give you the blessings I promised to David.” The apostle Paul actually quoted from :3 making application to Jesus in his first recorded sermon in Acts (Acts 13:34-39). b. God promised to establish the seed of David upon his throne forever and to make of him an everlasting kingdom (II Sam. 7:11-14; Ps. 89:3-4, 29-30). c. As sure as the day and night comes every twenty-four hour period, God will accomplish His purpose and promise made to David (Jer. 33:19ff).

112 d. The promise of setting David’s seed up as an everlasting covenant was fulfilled in Jesus Christ (:30ff). e. The time for souls to live had come (prophetic perfect). God called all to hear and obey! 3. Furthermore, the Lord said, “Behold, I have given him for a witness to the peoples, a leader and commander to the peoples” (55:4). a. The antecedent to the pronoun “him” must be the “second David” (Jesus) (Cf. immediate context and Hos. 3:5; Jer. 30:9; Ezek. 34:24). b. Jesus was sent into the world to bear witness of the truth (Jn. 18:37) and is known in :5 as the “faithful witness.” 4. Isaiah 55:5 depicted Jesus calling to the nations by way of the gospel message to become part of the new kingdom (Cf. Matt. 28:18ff; Mk. 16:15ff). II. A plea for all to repent (55:6-13): A. The invitation to “seek Jehovah while he may be found” was given in 55:6. Earlier the call was for men to eat and drink that their souls may live (55:3). Amos spoke of the life given to the one who sought Jehovah (Amos 5:4). B. The call was for the spiritual hunger in the souls of men to be satisfied. Let all seek out the waters and food of salvation! The time is now! To delay is but folly (Lk. 13:25). C. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon” (55:7). 1. God demanded a change in behavior if one expected to benefit from the waters of life. The wicked and unrighteous were to forsake their ungodly ways and return unto Jehovah. 2. Repentance is a change of heart brought about by the law of Jesus Christ (II Cor. 7:10). Sin is identified along with the consequences of a separated soul from God through the word of God (Rom. 7:7; Gal. 3:24). 3. The one who turns from unrighteousness is promised pardon (indicates the conditional nature of receiving the gift of salvation)! D. Isaiah revealed four reason one should seek Jehovah and have a change of heart in relation to sinful practices (55:8-12): 1. “For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah” (55:8). a. The things which come into the minds of man are never found in the mind of God (Cf. Jer. 32:35). b. The Psalmist said, “Thou thoughtest that I was altogether such a one as thyself” (Ps. 50:21). c. God’s thoughts are thoughts of “peace and not of evil” (Jer. 29:11). 2. A second reason man should change his ways and seek Jehovah is because “the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (55:9). The heavens are the dwelling place of God (40:22). Such a high place demands holiness of character and so the Lord’s (Cf. 57:15). 3. A third reason man should change his ways and seek Jehovah is because of the illustration of the rain and snow (55:10). a. God sends the rain and snow upon the earth and it does not come back to the heavens until it has accomplished its purpose; i.e., “waters the

113 earth, and makes it bring forth and bud, and gives seed o the sower and bread to the eater;” (55:10b). b. So shall the word of God be (55:11)! It shall go forth from God and accomplish its purpose, i.e., the salvation of man (Eph. 3:9ff). 4. The final reason man should change and seek Jehovah is because of the joy that accompanies liberation from the bondage of sin (55:12). E. The promise of salvation (life to the soul {55:3}) is certain. To illustrate the certainty of salvation, the Lord compared the evergreen fir and myrtle trees to thorns. The fir and myrtle trees are green all year long. They are alive and well, and so are God’s promises!

114 Chapter 56

I. God’s invitation was extended to the foreigners and eunuchs (56:1-8): A. Since righteousness and justice is the very foundation of the throne of God, He demanded all to “keep justice and do righteousness” (56:1). B. All who kept the covenant law of Jehovah God were considered “blessed” (56:2). C. While in captivity, Israel could only keep the Sabbath (56:2b). Since the altar and temple had been destroyed by Babylon, it was impossible to bring forth burnt offerings or peace offerings to God. It seems therefore that the Lord’s requirement for the people in captivity was simply to keep the holy convocation of the Sabbath! Those who kept the Sabbath and kept their hands from doing evil would be acceptable to God (56:2c). D. Whether one was a foreigner (Gentile) or a Eunuch mattered not with God. Those who kept the covenant (law of God) and the Sabbath and kept themselves from evil practices the Lord accepted. 1. Interestingly, God had allowed the proselytizing of Gentiles (Cf. Num. 15:14); however, He did not allow eunuchs (Cf. Deut. 23:1). 2. Apparently then God was not revising His laws, but looking to a time when all nations would be blessed through Jesus Christ (Gen. 12:3). One may turn to the book of and find the reading from Isaiah and the preacher (Philip) teaching him and baptizing him into Christ for the remission of his sins! 3. Not one person who obeys the word of God will be rejected no matter what their nationality (56:8; Cf. Jn. 6:37). II. God rebuked the watchmen of Judah (56:9-12): A. It is apparent that God is addressing the current Israel or the Israel before Jerusalem was destroyed. He denounced their slothful practices of not watching and warning Jerusalem of the coming dangers. They instead were “blind, without knowledge; dumb dogs, they cannot bark; dreaming, lying down, loving to slumber…they are greedy…ones who have turned to their own way” (56:10- 11). B. These watchmen were living day to day, eating and drinking with no concern for the consequences awaiting them for their current actions or lack thereof (56:12). C. What were watchman? One who “keeps watch, guard, protect…one who observes intently.”83 Watchmen were found in the OT protecting vineyards and fields from towers (Jer. 31:6). Watchmen were secondly found posted on city walls and gates to scan the horizon for runners who were carrying messages (II Sam. 13:34; 18:24). They thirdly watched for impending danger from other nations and stood ready to sound the alarm (21:6-8; Jer. 6:17; 51:12). Prophets of the OT are depicted as spiritual watchman over the people of God and were responsible for the souls of men (Jer. 6:17; Hos. 9:8; Isa. 21:6-11; Ezek. 3:17; 33:7 etc.).

83 Hill, A. E. The International Standard Bible Encyclopedia Vol. 4, pg. 1024 115 Chapter 57

Synopsis

Chapter 54 revealed God’s current mercy being outpoured upon His people. The shame of their idolatrous past was to be not only forgotten by the people but by God (54:4). Though a separation took place, God never stopped loving Israel. The proof of His love was His “covenant of peace” (54:0) or “everlasting covenant with you, even the sure mercies of David” (55:3). A universal invitation was extended to any and all who would repent, live righteously and give reverence to God that all may receive God’s gift of salvation. Chapter 56 revealed that race matters not when God’s promises are concerned. The eunuch too could be a recipient of God’s grace if he so chose to repent and live righteously. There yet remained, however, the foolish and blind. God’s wrath was all they may expect (56:9-12). There may yet be hope for these wicked ones and chapter 57 reveals a hopeful rebuke toward the unfaithful.

I. The benefit of dieing before the wrath of God is poured out on the ungodly (57:1-2): A. When the righteous died, the wicked saw no need to give their lives any thought. If wisdom were their guide, they might have looked back on the life of the righteous and been shamed for their current lifestyles. Their view, however, was that “no man lays it to heart” (57:1). B. The wicked failed to see the true blessing of dieing in good standing with the Lord (57:1-2). II. A contrast was made between the righteous and those who were spiritual adulterers (57:3-13): A. The spiritual adulterers were known as (57:3): 1. Sons of the sorceress. 2. The seed of the adulterer and the harlot. B. The spiritual condition was bleak, yet it was worse than first described. The unrighteous made “sport” and opened their mouths “put out the tongue” (57:4). 1. They made sport and gave gestures of derision toward Jehovah God (Cf. Ps. 22:7). 2. They practiced idolatry (57:5-7) and even set up idols in their homes for a memorial to their deity (57:8). This was their spiritual adultery defined (Cf. Jer. 3:9). 3. Furthermore, in the days before Babylonian captivity, God’s people sought not after God but other kings for help in their time of despair (Cf. King of Assyria {II Kings 16:7}; and King of Egypt {Isa. 30:1-6}). C. Jehovah God would now expose His people’s wickedness and make known their filthy garments (57:11-12; 64:6). D. In their despair God mocked them saying, “let them that thou hast gathered deliver thee (idols)” (57:13). III. Hope for the contrite of heart (57:14-21): A. The call was for all to make a road to repentance within the heart and remove all idolatrous practices that impeded the spiritual revival of the mind (57:14). B. Jehovah God “whose name is Holy” (57:15) would surely dwell “with him also that is of a contrite and humble spirit, to revive the heart of the contrite” (57:15).

116 1. “The contrite spirit is the brokenhearted person who is crushed beneath the weight of sin; the humble spirit is the person who bows before Jehovah, acknowledging his sinfulness and total dependence on the Lord.”84 2. Contrite: “A contrite heart or spirit is one in which the natural pride and self- sufficiency have been completely humbled by the consciousness of guilt (Cf. Isa. 66:1-2; Jer. 23:29).”85 3. The one with such a heart God would surely raise in happiness! C. The harsh reproving rod of God’s anger would have an end, or else all would become discouraged (57:16). Surely the Lord knew just the right amount of chastening to reprove his people. Those with a contrite heart would respond favorably! D. Jehovah seems to sum up all of Israel’s sin as the sin of “covetousness” (57:17). For such conduct on the part of Israel, God smote and hid His face from them! E. The Lord would now heal the contrite ones (57:18). “But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (57:20-21). 1. The Lord had set the standards whereby man may escape His wrath (i.e., a contrite heart that seeks repentance through an abhorrence and shame of one’s sin {57:15}). 2. God would not make man abhor sin; man must develop that attitude on his own as he is given clear revelation that God is and will reward and punish! 3. Once a covetous mind operates in an unbridled way, it is depicted as a troubled sea with no rest and no control until it attains what it wants. One’s own desires, in such a state, are placed above God’s desires.

84 H. Haily. A Commentary on Isaiah, pg. 468-469 85 Jacobs, H. E. The International Standard Bible Encyclopedia; Vol. 1; pg. 767-768 117 Chapter 58

Synopsis:

Chapter 57 examined the sins of God’s people, summarizing them as “covetousness” and spiritual “adultery.” The heart of the people was far from what it needed to be if they expected to take advantage of the suffering servant who would “bear the sin of many” (53:12). Isaiah was speaking of the present condition of God’s people as opposed to speaking of the prophetic perfect that looked forward to the days of Babylonian captivity. The current date, as Isaiah wrote, was likely around 720 BC. Hezekiah was nearing the end of his reign. Judah was admonished to hear the warning of the prophet! The chapter is replete with examples of God rejecting a hard heart. The individual who fasted in a selfish way would not find God taking knowledge of him (58:3). The individual who prayed with a defiled heart would be ignored (58:9; Prov. 28:9). God would only dwell with those whose hearts were contrite (57:15).

I. The warning (58:1)! A. “Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins” (58:1). B. With a strong voice that demanded attention, Isaiah was commanded to expose the sins of the people for their soul’s sake! C. The trumpet is used throughout scripture to express warning (Numb. 10:9; Ezek. 33:3ff; Hos. 5:8; Joel 2:1; Amos 3:6), to call to assemble (Joel 2:15) and sometimes to warn of immediate judgment (Joel 2:1). D. As OT prophets, Christians are to sound the trumpet alarm today when one’s soul is in danger through the practice of sin. Let us expose error rather than tolerating and fellowshipping it that souls shall be saved (Eph. 5:11). II. The Nation’s sin of formality and hypocrisy (58:2-9a): A. “Yet they seek me daily, and delight to know my ways: as a nation that did righteousness, and forsook not the ordinance of their God, they ask of me righteous judgments; they delight to draw near unto God” (58:2). 1. While the people transgressed the laws of Jehovah on a daily basis, they continued to hide behind a veil of pious service to God. 2. Outwardly they were godly, yet inwardly they were vile. 3. They offered “vain oblations” that were not from the heart (Cf. 1:11ff). 4. Isaiah was charged with exposing such a calloused heart! B. Judah pondered the reason for God not taking knowledge of them. 1. They fast and God takes no knowledge. 2. They afflicted their souls with hunger, yet God ignored them. 3. The reason: a. Judah fasted for their purposes and pleasure (58:3). b. Judah oppressed the laborer and had no concern for others (58:3). c. “Behold, ye fast for strife and contention, and to smite with the fist of wickedness: ye fast not this day so as to make your voice to be heard on high” (58:4). 1. The purpose of fasting is here revealed; i.e., to “make your voice to be heard on high.” 2. Biblical history reveals that the purpose of fasting was and is to indicate self sorrow, distress and repentance that God would accept the sinner’s request for expiation and latter atonement.

118 3. The contrite heart is a requirement for such action. The Lord admonished Judah to so act. “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite” (57:15). 4. The only commanded fast was upon the tenth day of the seventh month (The Day of Atonement {Lev. 16:29}). C. Judah had perverted the very purpose of the fast (58:5): 1. To afflict one’s soul through fasting was to give one self-inflicted inner pain which was an expression to God that one was truly sorry for the sin they committed! 2. Jesus spoke of the outward ostentatious practices of the Pharisees who fasted to be seen of men in the Sermon on the Mount (Matt. 6:16-18). 3. Take note of the fact that fasting was only commanded once per year under the Mosaic Law and never under the law of Christ. 4. When Jesus addressed fasting it was to those who were so practicing it under the Mosaic Law. D. The true fast Jehovah demanded was one of a contrite heart and love toward others (58:6-7)! 1. Loose the bonds of wickedness. 2. Undo the yoke. 3. Let the oppressed go free. 4. Deal thy bread to the hungry. 5. Open the home to distressed brethren. 6. Provide clothing for the naked and needy. E. Here was a true lesson Judah needed to learn! Not only were they to love their own soul’s repenting with a contrite heart, but they were to think about others as well! F. “Thou shalt love thy neighbor as thyself” (Lev. 19:18 and Matt. 22:39) were to be applied to their lives and the lives of their brethren! G. The consequences of such conduct: “the glory of Jehovah shall be thy reward. Then shalt thou call, and Jehovah will answer; thou shalt cry, and he will say, Here I am” (58:8-9). 1. Conversely, implication revealed that God would not hear the call of a sinner whose heart was callous! 2. Solomon stated the same words (Prov. 28:9; Jn. 9:31; Psalms 66:18). 3. A man’s heart will determine whether God will hear his petitions (Cf. Prov. 15:29; I Jn. 3:22; 5:14-15). III. Consequences of a contrite heart (58:9b-14): A. Pointing a finger of blame and wicked speech must be put away from them (58:9a). B. If one would care for the hungry with sympathy, God would: 1. Eliminate one’s darkness and obscurity. The contrite would be recognized by God rather than hid (58:10). 2. Satisfy and make strong thy soul (58:11). 3. Restore, repair and re-establish the spiritual vitality of the soul (58:12). C. If one would restore the Sabbath to its proper place in the heart, then the Lord would: 1. Refraining from their own pleasures on the Sabbath would grant them to “delight in Jehovah” (58:13).

119 2. Secondly, Jehovah said, “I will make thee to ride upon the high places of the earth; and I will feed thee with the heritage of Jacob thy father: for the mouth of Jehovah hath spoken it” (58:14).

120 Chapter 59

Isaiah continued to expose the evil of his day!

I. The condition of Judah (59:1-8): A. The reason for God’s ignoring their fasts and prayers is because of their sins! It was not because God did not have the power, and neither was it because God did not have knowledge of the people’s needs. B. Sin separates man from God (59:2; Cf. I Jn. 1:5). C. They were guilty of the following: 1. Judah was guilty of murder, lies, wickedness, conception of evil plots and the poisoning of society with their hard hearts (59:3-6). 2. They rushed hurriedly to do evil, and their thoughts were continuously evil (59:7). 3. “There is no justice in their goings” (59:8). II. Isaiah confessed the wicked condition of the people (59:9-15): A. In each of the cases below Isaiah, used first person plural pronouns to include himself with the erring people. B. The sins: 1. “Justice is far from us” (59:9). 2. “We grope for the wall like the blind” (59:10). 3. “We stumble at noonday as in the twilight; among men” (59:10b). 4. In discontent they “roar like bears” (59:11). 5. In depression they “moan sore like doves” (59:11b). C. “For our transgressions are multiplied before thee, and our sins testify against us” (59:12). 1. “Denying Jehovah” (59:13). 2. “Turning away from following our God” (59:13). 3. Conceiving evil plans and stating lies (59:13). 4. Truth had been cast into the streets and trodden on by the citizens. Lies and deception had become the standard practice of the day (59:14-15). III. God saw the above-mentioned state of His people and acted on His own righteousness to wage war against the forces of evil (59:16-21): A. The Lord looked upon sinful man and did not find even one who would champion His cause (59:16). B. With no one to act, Jehovah brought forth salvation of His own arm (59:16b). C. As an armored soldier Jehovah God would go to war against his foes (59:17): 1. The Lord put on the breastplate of righteousness. 2. A helmet of salvation. 3. Garments of vengeance. 4. Clad with zeal as a mantle. 5. With zealous fervor the Lord went out in vengeance against the ungodly to recompense all “according to their deeds” (59:18). D. With such zealous actions all nations should surely fear the Lord (59:19). E. Jehovah sent forth his redeemer, the servant (Jesus): 1. As the Lord waged war against the ungodly, those who repented and turned to the Lord, whether Jew or Gentile, would be redeemed (59:20). 2. These words are confirmed by the Lord’s covenant with His people (59:21; Cf. 55:3).

121 Chapter 60

Synopsis:

It is apparent through the context of this chapter that the spiritual Zion, the church of 2:2ff, is under consideration. This would be a place with spiritual walls representing salvation (26:1; 60:18) and gates open to all who would accept the terms of admission (60:11). Such a new kingdom demanded a new character for all its inhabitants. All who dwelled within the walls of salvation and all who would come through the gates would be “righteous” (60:21). Zion would be the place of “eternal excellency” (60:15). The work of Zion would be to unfold the eternal purpose of God, to reveal the manifold wisdom of God (Eph. 3:8-11). Peoples from all nations would be a part of the new Zion church (60:3).

I. The glory of Zion (60:1-3): A. Zion had strayed from God as an adulterous wife (57:3-8). B. She looked for light only to dwell in darkness and obscurity (59:9). C. The consequence was that she lay drunk and dull of understanding, having been forced to drink the cup of God’s wrath for her disobedience (51:17). D. She is described as a barren woman that would soon break out in song because of her numerous children (54:1). E. Chapter 60:1 commanded Zion to “arise and shine; for thy light is come, and the glory of Jehovah is risen upon thee.” 1. The tenses of this verse indicate that the glory of Jehovah is already shining bright upon them (prophetic perfect). 2. This glorious light would not shine till the seed of David came in all his glory (Cf. Jn. 1:4, 9, 14, 18). 3. The time of this rising light would be during a dark period of history (60:2). When Jesus came into the world, men were spiritually darkened by Judaism and imperial worship. 4. Gentile nations would be drawn to the light of the gospel message (60:3, Cf. 2:3). God would be their light (42:6; 49:6). II. Zion grew numerically (60:4-9): A. The children of Zion were to come from all directions, and she was, therefore, commanded to “lift up thine eyes round about, and see” (60:4). These children would include the Gentile (49:22; Rom. 8:15) from all nations! B. Zion would be excited and revitalized at the sight of many children coming unto her (60:5). C. Zion saw peoples coming from Ephah, Midian, Sheba, Kedar and Nebaioth, which indicated peoples who were not direct descendants of the child of promise; i.e., Isaac. Ephah was a son of Midian, the son of Abraham’s through Keturah (Gen. 25:1-4). Sheba was a grandson of Abraham’s through Keturah as well (Gen. 25:1-3). Kedar and Nebaioth were sons of Ishmael who was the son of Hagar (the handmaid of Sarah) (Gen. 25:13). All are depicted as now sharing in the blessings of Abraham and Isaac! Indeed no one is left out (60:6- 7)! D. 60:8-9 depicts the Gentiles who come from afar to the light of God’s glory. III. The new walls and gates of Zion (60:10-14): A. “Foreigners shall build up thy walls” (60:10). A spiritual city demanded spiritual walls! Isaiah therefore said, “Salvation will he appoint for walls and bulwarks”

122 (26:1). Again the prophet said, “Thou shalt call thy walls salvation, and thy gates Praise” (60:18). B. “Thy gates also shall be open continually; they shall not be shut day nor night; that men may bring unto thee the wealth of the nations, and their kings led captive” (60:11). 1. Seems odd that a city with fortified walls would have gates that are continuously open. 2. This shows the spiritual nature of Zion. Isaiah had earlier said, “open ye the gates, that the righteous nation which keepeth faith may enter in” (26:2). Those unwilling to follow the law of Jesus Christ would be excluded and not allowed to enter into the walls of salvation (60:12). 3. The Zion - church would be a beautiful spiritual place (60:13) where those who were once enemies were now adherents to the laws of God (60:14). 4. The antecedent to the pronouns used in verses 1-13 are finally identified as Zion. This was the spiritual Zion of 2:2ff (the church of Jesus Christ)! IV. Zion identified as a future place of excellency and joy to many generations (60:15-18): A. Zion would be an “eternal excellency, a joy of many generations” (60:15). As long as man was on the earth, the church would provide emotional and spiritual joy in the knowledge of serving the Lord! B. The “sucking milk of the nations” and from the “breast of kings” may be a prosperous realization of the promise in Moses’ song of Deuteronomy 33 where Moses expounded upon the blessing of Jehovah saying, “they shall call the peoples unto the mountain; there shall they offer sacrifices of righteousness: for they shall suck the abundance of the seas, and the hidden treasures of the sand” (Deut. 33:19). C. The excellency of the new Zion would be realized in the building material. Once it was wood, but now it would be brass; once it was iron, but now brass; once it was brass, but now gold and once stones now iron (60:17). The new Zion would be better than the old (this is the theme of the book of Hebrews regarding Zion). D. This excellent Zion would be a place of salvation and peace instead of violence (60:18; cf. 2:2ff). V. The glorious light and nature of Zion’s citizens (60:19-22): A. Jehovah was the everlasting light of Zion (60:19). Light represents understanding and clarity of law in the scriptures, and, therefore, the gospel is a gospel of light (II Cor. 4:4). Jesus claimed to be the light of the world (Jn. 9:5; 12:46) that brings light to the Gentiles (Acts 13:47). B. Zion would be a place where no light was needed because the light of God shined upon it (60:20). This language is similar to the description of heaven in :5; however, the immediate context is most certainly the church of Jesus Christ (a new order of government; Cf. 65:17). C. With such a new kingdom, the church, new types of citizens dwelt within the walls of salvation. The citizens were those whose character was one of “righteousness” (60:21). D. These righteous will be made up of larger numbers and a small one turned into a strong nation (60:22). E. Zion was to come! The Lord said, “I, Jehovah, will hasten it in its time” (60:22b; Cf. Mk. 1:14-15; Gal. 4:4).

123 Chapter 61

I. Jesus preached salvation to those who will hear (61:1-3): A. The speaker of is identified as Jesus (Cf. Lk. 4:16-21). B. Jesus was the one whom the “Spirit of the Lord Jehovah is upon” (61:1; Cf. 42:1; Acts 10:38). C. With the power of the Spirit of Jehovah upon Him, Jesus would preach the good news of the gospel to the “meek, broken-hearted and prisoners” of sin that he may relieve them of their heartache over their sins (61:1; Cf. Jn. 8:32). D. The time for the unfolding of God’s eternal purpose had come and fulfilled through the servant (Jesus) (61:2; 63:4). E. This would be a time of comfort for the mourning peoples (61:2b-3). They mourned over their sins and would now be comforted in joy as trees that are growing happily by streams of water (Cf. Jer. 17:7-8). F. With such blessings came responsibility for the redeemed trees that once mourned: 1. They were to build the old waste places. 2. Raise up the former desolations. 3. Repair the waste cities. (It seems that the only probable interpretation of this would be to remember the construction work of enlarging the boundaries of the new Zion {49:19-20}). 4. In this enlarged Zion, Gentiles would be a part its building (61:5). Gentile preachers would go forth preaching the gospel message and building up the church as did many Jews (Zech. 6:15). II. Both Jew and Gentile recognized as priest in the new Zion (61:6-9): A. As priests and ministers (61:6), Jew and Gentile would work together for a common purpose. That purpose would be to sustain the walls of salvation and bring many more through the gates of the city! B. The image of all peoples being priests unto Jehovah was enumerated in I Pet. 2:5, 9; Rev. 5:9-10. Ministers are servants, and all who obey Jesus would be servants of the most high! C. Joy would belong to the priests of God, and there will be nothing for them to mourn over since their sins were forgiven (61:7). They were to forget their shameful past as the Lord has (54:4). D. This joy was assured due to the fact that “I Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them” (61:8). For comments on the everlasting covenant see comments on 55:3. E. All nations would see the joy of these Zion citizens and know that Jehovah had blessed them (61:9). IV. A doxology of praise for the salvation in Jehovah (61:10-11): A. All of Zion broke out in a song of praise for Jehovah clothing them with righteousness through the forgiveness of sins (Cf. 53 all). B. With freedom from sins as His reward, Jehovah would send forth His reapers to the nations, and from Jew to Gentile, men would seek redemption (61:10-11)!

124 Chapter 62

I. Zion’s glory and new name (62:1-5): A. It seems apparent that Jehovah was the speaker in this chapter (cf. vs. 6). B. Verse one is an apparent allusion to Ephesians 3:8-11 which depicted God’s eternal purpose of the Zion – church to reveal His mind which results in salvation to the Jew and Gentile. God will never rest nor hold His peace until all have the opportunity to achieve justification through Jesus (62:1; Cf. Rom. 5:1ff). C. “Because this state of Zion is a new one, which has never existed before, her old name is not sufficient to indicate her nature. She is called by a new name; and who could determine this new name? He, who makes the church righteous and glorious, him, and him alone, is able to utter a name answering to her new nature. He who called Abram Abraham and Jacob Israel will provide a new name for the saints of God. The mouth of Jehovah will determine it.”86 Some have concluded that the new name is “Christian” as indicated by Acts 11:26. It may be that the new name is “” (62:4). The name Hephzibah means “my delight is in her.” D. The glory of Zion was seen in the better things awaiting her (62:3-4): 1. No longer “forsaken” (62:4; 51:19-20) Zion would be a “royal diadem” (62:3). The “diadem” is “a badge of royalty. In Isa. 28:5 it denoted something encircling the head, while in Isa. 62:3 sanip indicated some kind of headgear, such as a turban or cloth twisted around the forehead. In the NT, diadema (Rev. 12:3; 13:1; 19:12) means ‘something bound around the head.’ The Greeks gave the name ‘diadem’ to the band surrounding the tiara of a Persian king, and later adopted it for their own wreath-like crown.”87 2. We sing the song “All Hail The Power of Jesus’ Name” which states in the first stanza “Bring forth the royal diadem (crown).” (pg. 434 of Hymns for Worship). 3. The better things were that Zion would be comprised of people who were righteous (60:21); priest and ministers (61:6); those with a new name (62:2) and no longer forsaken of God (62:4). {God did forsake Zion, but it was for a moment due to their spiritual adultery (54:7; 57:3-8)}. 4. The blessings of Jehovah are seen in his naming Zion “Hephzibah” (my delight is in her) and calling the new land “Beulah; for Jehovah delighteth in thee, and thy land shall be married” (62:4). a. The name Beulah means married and “in this figure, frequently used since Hosea, the prophet wishes to express the future prosperity of Israel. The land once desolate shall again be populated.”88 b. Due to Zion being a new relationship (65:17), it was due a new name (62:2) and new name for the land (Beulah). The new married relationship was spoken of by the apostle Paul in Eph. 5:27. This new relationship would not be as a barren woman but a married woman who bountifully produces children (Cf. 62:5). c. We often sing the song “Beulah Land” (Sacred Selections For the Church pg. 395). The song depicts a longing for our heavenly home; however, it

86 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 586 87 Raffety, W. E. The International Standard Bible Encyclopedia; Vol. I; pg. 941 88 Bromiley, G. W. The International Standard Bible Encyclopedia; Vol. I; pg. 481 125 appears to this writer that the Beulah land of :4 is illustrating the new Zion – church. II. The watchmen of Jerusalem (62:6-9): A. Again the figurative and spiritual sense is depicted in these verses. The subject remains Zion (the church of the NT). B. Watchmen were to be placed upon the walls of Jerusalem. These were not literal walls but the “walls of salvation” (26:1; 60:18). C. The fulfilling of God’s eternal purpose as mentioned above knows neither rest nor stopping point! The watchmen, therefore, have no rest nor shall they hold their peace while salvation of souls was at stake! D. A watchman is one who “keeps watch, guard, protect, observe intently… In the OT times watchmen protected vineyards and fields during harvest season (Jer. 31:6)… erected towers to facilitate observation… Posted on city walls and gates to scan the horizon for runners … The watchman also guarded the walls day and night against enemy attack or siege (I Sam. 14:16; Isa. 21:6-8; Jer. 51:12); he was responsible for warning the citizens of impending attack by sounding a trumpet (Jer. 6:17; Ezk. 33:2, 6). Watchmen apparently made rounds in Jerusalem during the night watches (Cant. 3:3; 5:7).”89 1. The new Zion (Church) would then have watchmen who saw to it that the gospel message of salvation was preached to those whose souls were in danger of being lost. The alarm was to be sounded and the ensign raised (62:10). 2. The watchmen are “remembrancers” who offer up petitions to the Lord continuously until Jehovah makes Jerusalem a praise in the earth (accomplish His eternal purpose to its end)! Since the eternal purpose of God continues today (as long as there are souls to preach to), so the watchman continue (Eph. 3:8-11). 3. Zion’s watchmen today are the “apostles, prophets, evangelist, pastors and teachers” (Eph. 4:11-12). These are men and women who will not stand before the Lord guilty of the blood of other men’s sins because they effectively warn (Acts 20:26). E. This new Zion would have spiritual food that would not be taken by another (62:8-9; Jn. 6:27). III. Jehovah’s promise of Salvation (62:10-12): A. Again the ensign was called upon to gather all peoples of all nations to come into the gates of the new Zion (62:10; Cf. 11:10; 49:22). B. Salvation would be provided for the righteous of mind through the Messiah, and the inhabitants of Zion were, therefore, called upon to bring the peoples in (62:11-12).

89 Hill, A. E. The International Standard Bible Encyclopedia; Vol. 4; pg. 1024 126 Chapter 63

I. Jehovah exterminated His enemies (63:1-6): A. A fearsome warrior was depicted as coming from the capital of Edom () with the blood of his enemies upon his garments. 1. Edom stood as a timeless universal symbol of pride and wickedness (Isa. 34:1-5; Ezek. 35 all; Jer. 49:7-22; Obad. 15; Mal. 1:1-5). 2. Jehovah destroyed all opposed to Him and His cause! B. The mighty soldier is none other than Jehovah God. Isaiah asked the Lord why His garments were stained with blood as if one were pressing out grapes in a winepress and the juice has squirted all over the presser (63:2). C. Jehovah answered the prophet’s question in verse 3, “I have trodden the winepress alone; and of the peoples there was no man with me: yea, I trod them in my anger, and trampled them in my wrath; and their lifeblood is sprinkled upon my garments, and I have stained all my raiment.” 1. No man helped the Lord in destroying the wicked; He acted alone! 2. The trampling of the heathen nations seemed to be the ending of Babylon, for they, too, were referred to as a symbol of universal wickedness in :1-8 and Rev. 17-18. 3. As Jehovah is holy, just judgments must be made against the unjust. This helps us understand the universal nature of God’s laws. Though man may not believe he is subject to the Law of God, his creator says differently (Cf. Rev. 6:9-10). 4. Jehovah looked out over mankind, saw the spiritual void in the hearts of man, and, therefore, punished them violently (63:4-5). 5. The evil partook of the wine of His wrath and in a drunken stupor were punished (63:6). II. A contrast from violent wrath to peaceful loving-kindness of the Godhead (63:7-14): A. “According to all that Jehovah has bestowed on us” (63:7). 1. The Lord had given revelation regarding the Messiah who would offer salvation through His vicarious sacrifice (52:13-53:12), the church to come (Isa. 2:2ff; 60-62) and now the judgment against those Gentile nations that rejected the Lord (63:1-6). Comfort and peace was offered to a downtrodden people in Babylonian captivity! 2. These facts known, it was now time to offer praise to the loving, caring and sympathetic God (63:7). B. The Jews were God’s people (Deut. 29:13). He commanded them to walk uprightly (Deut. 5:1ff). Time and time again, however, the Lord’s people disappointed Him. Though they rebelled, God remembered and cared for them. C. “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old” (63:9). 1. The Lord experienced grief at seeing his people suffer (Cf. Judges 10:16; Heb. 4:15). 2. It seems apparent that the angel of His presence was Jesus (Cf. I Cor. 10:4). 3. God cared for Israel by His providence! D. Though God continued to care for Israel, they responded with rebellion (63:10- 14):

127 1. “But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them” (63:10). a. Moses said that Israel had “been rebellious against Jehovah from the day that I knew you” (Deut. 9:24; cf. 9:7 too). b. Israel grieved His holy Spirit time and time again (Cf. Ps. 78:40; 106:43). c. God became their enemy instead of their friend by their own choosing. d. They had Jehovah God, the angel of His presence (Jesus) and the Holy Spirit working in their behalf, yet they rebelled! 2. Verses 11-13 raise a series of five questions that depict the query of the people. If our loving God has taken care of us in the past where is He now? a. “Where is he that brought them up out of the sea with the shepherds of his flock?” b. “Where is he that put his holy Spirit in the midst of them?” c. “Where is he that caused his glorious arm to go at the right hand of Moses?” d. “Where is he that divided the waters before them, to make himself an everlasting name?” e. “Where is he that led them through the depths, as a horse in the wilderness, so that they stumbled not?” III. Israel plead with Jehovah for help (63:15-19): A. As a people who looked back on their past with fondness, they compared Jehovah’s care now as opposed to how He cared for them in times past. B. The people cried out to God that He may look down upon them and see them in their present state of need (63:15). C. Jehovah was their true Father, and they plead with Him and not Abraham or Jacob (63:16). D. “O Jehovah, why dost thou make us to err from thy ways, and hardenest our heart from thy fear? Return for thy servants’ sake, the tribes of thine inheritance” (63:17). 1. What truly hardened the people’s hearts? It was the word of God (Cf. Isa. 6:9ff; Matt. 13:14ff). 2. Does God cause men to sin? NO (Cf. James 1:13ff). What then is Isaiah alluding to here then? a. “Two reasons are assigned for this petition for the return of the gracious presence of God: first, that there are still ‘servants of Jehovah’ to be found, as this prayer itself actually proves; and secondly, that the divine election of grace cannot perish”90 (Cf. II Sam. 7:12ff; 55:1-3). b. Moses foretold the rebellious character and works of the people in Deut. 4:25ff. The laws of God had hardened His people for so long that there seemed but few left whose hearts belonged to Jehovah. The prayer is that God would recognize the faithful and return His favor for their sakes! c. “When men have scornfully and obstinately rejected the grace of God, God withdraws it from them judicially, gives them up to their wanderings, and makes their heart incapable of faith.”91 E. The consequences of their rebellion were the loss of their land, temple and God’s favor (63:18-19). The faithful now plead for the return of His favor!

90 Keil and Delitzsch. Commentary on the Old Testament; Vol. 7, Isaiah pg. 604 91 Ibid. 128 Chapter 64

I. Isaiah continued to pray on behalf of the nation of Israel (64:1-7): A. The nation prayed that God would once again come and show His presence, making the earth quake “at thy presence” (64:1; Cf. Ex. 19:10-20). B. When the ten plagues came over Egypt, God’s power was seen and known by the Gentile nations (Ex. 9:16). Even so now the nation called upon Jehovah to act again that all may know that Jehovah is God (64:2). C. Israel asked Jehovah to come down from heaven and make the mountains quake (64:3). Nahum said, “The mountains quake at him, and the hills melt; and the earth is upheaved at his presence, yea, the world, and all that dwell therein” (1:5). D. “For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God besides thee, who worketh for him that waiteth for him” (64:4). 1. The idol gods were unable to speak, hear or act, much less tell future events (44:9ff). The Lord said, “Behold ye are of nothing, and your work is of naught; an abomination is he that chooseth you” (41:24). 2. Jehovah God is Lord alone (46:9-10). 3. Those who wait on God will not be disappointed! The word wait is equivalent to our word hope. Those who hope in the Lord will have their iniquities forgiven (8:17; 30:18; 40:31; 42:4; 49:23)! E. “Thou meetest (spares) him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: in them have we been of long time; and shall we be saved?” (64:5). 1. The Lord would surely spare those who remembered His ways (Cf. Prov. 3:5- 8). Isaiah had previously quoted from God saying, “I, even I, am he that blots out thy transgressions for mine own sake; and I will not remember thy sins. Put me in remembrance; let us plead together: set thou forth thy cause, that thou mayest be justified” (43:25-26). 2. Surely all see the conditions of achieving the forgiveness of sins and justification from God is keeping his commandments (Cf. 55:6-7). 3. The question is then: shall we be saved in our sin? The answer is given below. F. The nation was unclean, polluted and “fading as a leaf; and our iniquities, like the wind, take us away” (64:6). 1. Earlier the prophet pronounced that sin separates one from God (59:1-2). 2. Isaiah now admitted their current state under the sway of sin. They were “like the wind” that took them away from Jehovah God due to their sins! Truly one sees the nature of God here. He will not dwell in the presence of sinners because He is “light and in him is no darkness” (I Jn. 1:5). 3. An unclean people (Lev. 5:2) is a people unfit to approach Jehovah God (Cf. Hag. 2:12-14; II Cor. 7:1). G. The nation as a whole appeared to have given up on prayer to Jehovah, either due to their recognized uncleanness or due to having lost faith in God answering their prayers (64:7). This was a degenerate state the people were in, compounding the problems of fellowship with God. Consequently, their strength was all but gone as a nation. II. A conjunction of hope and utter dependence upon Jehovah God (64:8-12): A. “But now, O Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand” (64:8).

129 1. The nation recognized the creative power of Jehovah God (Cf. 40:28-29; 42:5; 44:24; 45:18). 2. As creator, He molds and fashions man like a lump of clay. Man, however, has the choice as to how God fashions him (Cf. Jer. 18:1-4; Rom. 9:20). 3. “And we all are the work of thy hand.” The same gospel message that hardens some softens others heart. One has well said, the same sun that melts butter hardens putty. The hardening is not what God desires but is the effect of one steeped in sin (Cf. II Thess. 2:10-12). God thus fashions man in these various modes. The individual determines what he or she is! The clay must be willing to be formed! B. Knowing these things, the people prayed that God would not remember their sins forever, but that He would remember His promise to forgive their iniquities (43:25; 64:9). C. The nation called the attention of the Lord’s to the national calamities (i.e., the destruction of the cities, temple and gardens are laid waist). Then they asked the question, “Wilt thou refrain thyself for these things, O Jehovah? Wilt thou hold thy peace, and afflict us very sore?” (64:12). The answer comes in chapter 65.

130 Chapter 65

I. Punishment of the rebellious (65:1-7): A. The apostle Paul quoted from :1-2 in :20-21, which is a clear reference to the Gentiles given the opportunity of salvation. B. The difference in Paul’s statement and Isaiah’s regarding the unfaithful Jews was that Paul called them a “disobedient and gainsaying people” where as Isaiah referred to them as a people “that walk in a way that is not good, after their own thoughts.” 1. Disobedient: “to refuse belief and obedience” (Thayer 55). 2. Gainsaying “say against, contradict, or oppose” (Thayer 50). 3. Isaiah told us the cause of this rebellious attitude, i.e., they walked or conducted themselves in their own ways and thoughts and left God out of their lives (Cf. 63:10; Acts 7:51). C. Their rebellion identified: 1. Without shame the people provoked Jehovah to His face as though He had not the power to make them stand before Him and give account (Cf. 3:9). 2. They were guilty of idolatry and necromancy (those who call up the dead to consult with them). 3. They ate the flesh of swine and other unclean animals though God had forbidden it (64:4; Lev. 11:7; Deut. 14:8). 4. They were an arrogant people who considered themselves more holy than others (64:5). D. “Behold it is written before me: I will not keep silence, but will recompense, yea, I will recompense into their bosom” (65:6). 1. What is written before the Lord? Apparently a record of deeds is kept before the Lord. Consider 4:3; Ps. 56:8 and Mal. 3:16. Even so, the Lord keeps an account of the wicked and their deeds! Their deeds are written before Him. 2. A just God cannot be silent about the matter (Cf. Rom. 3:3f). 3. The wicked would be cast off, just as they cast God off (65:7). II. Blessings of obedience and curses of disobedience (65:8-16; Cf. Deut. 7): A. Because of Jehovah’s servant (Jesus) He would not destroy all flesh (65:8) but provide a blessing for the obedient. 1. God had promised a blessing through the seed of Abraham, and surely God would see this through (Cf. Gen. 12:3; 22:18). 2. Those who would experience the blessings offered through Abraham would be the remnant seed of Judah and Israel (65:9; Cf. 57:3). 3. As God gave corn, oil and wine for blessings in times past (Cf. Deut. 7:12-14; 18:4; Jer. 31:12), even so He would give abundance and security to those who dwelled within the walls of salvation (Cf. 60:18). B. Curses for the disobedient. 1. Those who forsook, forgot and offered sacrifices against Jehovah would be punished by the sword. 2. The people had prepared sacrifices for the Canaanite deities Fortune and Destiny (65:11). a. Fortune (Heb gad): “The God of fate; good fortune… The name Gad is also attested in the place names Baal-Gad (Josh. 11:17; 12:7; 13:5) and Migdal-gad (Josh. 15:37). In Isa. 65:11 Gad (Fortune) is parallel to the deity Meni (Destiny); thus Gad here may be the name of a specific deity… Gad, or Fortune, was a West Semitic deity. Occurrences

131 of the name, alone or in theophorous combination, are found in Punic, Nabatean and Palmyrene texts as well as those from Hatra…”92 b. Destiny (Heb. meni) “A pagan deity, perhaps the god of luck.”93 3. Again, these deities were as nothing (Cf. Isa. 41:24). God alone determines one’s future, not some other deity (Cf. Eccl. 9:1). 4. With what seems to be a play on words, Jehovah said, “I will destine you to the sword” (65:12). The reason: a. “I called and ye did not answer.” b. “When I spake, ye did not hear.” c. “Ye did that which was evil in mine eyes, and chose that wherein I delighted not.” C. The conclusion (therefore) (65:13) was that those who hungered for the Lord’s ways would be filled and satisfied with His spiritual food and drink (Cf. 62:8-9; Jn. 6:35; Col. 2:9-10). Yet those apart from God had no real grounds for rejoicing and singing! D. The grotesque sins of Israel has caused God to change the name of His people to “My delight is in her” (62:4) and Christian (Acts 11:26) and to an unknown name in heaven (Rev. 2:17). These will have their sins forgiven (65:16)! III. The new heavens and new earth (65:17-25): A. The blessings enumerated can only take place in the servant (Jesus). B. Jesus would bring about a new arrangement. There would no longer be a political system or monarchy with priests who made animal sacrifices but a savior, one who made a once for all time sacrifice (Heb. 7:27). This is a “dispensation of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth; in him, I say…” (Eph. 1:10). Again, “the old things are past away; behold, they are become new” (II Cor. 5:17). 1. A time for rejoicing (65:18-19; Cf. Phil. 4:4). 2. A time of great blessings in Christ (65:21-22; Cf. Eph. 1:1ff) 3. A time where work would not be in vain (65:23; Cf. I Cor. 15:58). 4. A time when the Lord would hear the people’s prayers and even answer them before they ask (65:24; Cf. Matt. 6:8). C. That Isaiah had in mind the messianic period is made clear from 65:25, “The wolf and the lamb shall feed together, and the lion shall eat straw like the ox…” This exact phrase was used in 11:6-9 describing the coming age of the Christ (Cf. comments on that section).

92 Campbell, A. F. The International Standard Bible Encyclopedia; Vol. 2, pg. 354 93 Ibid. Vol. 1, pg. 932 132 Chapter 66

I. The composition of the new Zion (66:1-2): A. It was the thrust of Zerubbabel to rebuild the temple of Jehovah in Jerusalem (Ezra 3:8). B. Speaking the end from the beginning (46:10), the Lord knew that nation Israel would build Him another temple in Jerusalem, yet He asked, “Heaven is my throne, and the earth is my footstool: what manner of house will ye build unto me?” (66:1). 1. Apparently the apostle Paul patterned his methodology of teaching from God, for he asked rhetorical questions and then answered them for the benefit of his readers (cf. Romans). Even so, God does the same here. 2. There was no temple that could contain Jehovah (I Kings 8:27). 3. Now the Lord revealed what type of temple He would dwell in (66:2). a. The temple comprised of individuals who were poor in spirit (recognizing their need for forgiveness; Cf. Matt. 5:3), of a contrite heart (Cf. 57:15) and one that “trembles at my word” (66:2). b. The individual who feared God and kept His commandments with respect and awe would comprise the temple that God would dwell in. These people would be the stones comprising God’s spiritual temple (Cf. Eph. 2:21; I Pet. 2:5). c. This is a verse representing the fellowship of God with His people. If the people (church) are the sanctuary of God (I Cor. 6:19), we must be holy for God to dwell with us (I Pet. 1:16; I Jn. 1:5; 4:15). II. The composition of those who reject Jehovah (66:3-4): A. Those who rejected Jehovah were those who had “chosen their own ways, and their soul delights in their abominations” (66:3b). Will worship has and will always be an abomination before Jehovah God (Jn. 4:23-24; Col. 3:22-23). B. Rather than trembling at the word of God, these individuals have chosen their own ways to travel through life. C. The consequences of such decisions: “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not” (66:4). 1. The Lord would bring “such a condition of life as will inspire them with terror”94 (cf. 65:12). 2. Delusions would be brought upon those who reject God’s ways for their own ways (II Thess. 2:11-12). Apparently the working of error was the gospel message. The same message that moves some to repent (II Cor. 7:9f) causes hardness in others (Cf. 6:9ff). 3. The reason defines the delusions: God called and spoke (through his prophets) yet none answered or heard. III. A word of encouragement to those who fear Jehovah (66:5-6): A. Though the righteous were treated with shame, it was the unrighteous who would be filled with true shame. B. The unjust would not go unpunished because not only did they reject Jehovah, they ridiculed those who would serve Him! IV. A time of rejoicing and peace was at hand (66:7-14):

94 Keil and Delitzsch. Commentary on the Old Testament (Isaiah); pg. 628 133 A. Zion was the figurative mother of the Servant (49:1ff). B. The “man-child” of 66:7 appears to be the Servant of Isaiah 49:1ff (Jesus). C. Surely one sees the entrance of Jesus into the world and the events of Pentecost in view at these two verses (66:7-8). A nation was surely born at the coming of Christ and the preaching on Pentecost about the death, burial and who came to save men of their sins and establish His new spiritual kingdom (the church). D. The eternal purpose of Jehovah God has ever been unfolding through the pages of the OT and NT (Cf. 60:1-3; 62:1; Eph. 3:8-11). The question of 66:9 seems to imply; “shall I conceive the plan to redeem man and not now go through with it?” E. Comfort for the redeemed (66:10-14): 1. Those who feared the word of God with a contrite heart were encouraged to “rejoice…be glad… have joy… and be delighted… for thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream” (66:10-12). 2. The peace experienced would be through the work of the man-child, Servant or Christ! 3. As a father comforts a babe by bouncing the child on his knee (66:12) or a mother who gives tender comfort to a child, so Jehovah God would comfort those who truly loved Him and His church (66:13). F. Peace and comfort for the humble and contrite of heart, but God’s indignation against those who do things their own ways (66:14). V. Judgment against the ungodly who rejected the word of God (66:15-21): A. “For by fire will Jehovah execute judgment, and by his sword, upon all flesh; and the slain of Jehovah shall be many” (66:16). B. Peace, joy and comfort for the faithful, but fire for the ungodly! C. Whether this wrath was outpoured on the ungodly by use of the Assyrians (10:5ff), Babylonians (Ezek. 30:24-25) or Rome (Luke 21:20-24) makes little difference. The point is the ungodly would not go unpunished! The slain would be many! D. Those who performed works contrary to the revealed pattern of worship shall “come to an end together, saith Jehovah” (66:17). E. It seems that 66:18 lends evidence that God’s wrath upon the ungodly by the hands of the Romans is in view due to the fact that the escapees of God’s wrath are depicted as going throughout the whole world to “declare my glory among the nations” (66:19). 1. Those who did such work were the apostles and scattered Christians (Acts et. all; II Cor. 4:4 etc.). 2. Under this view, it is apparent that the “sign” (66:18) is that all would know God’s glory at the coming of Jesus into the world (compare this sign with the sign of 7:14). F. The work of the apostles and early Christian’s work was that Gentiles would come “to my holy mountain Jerusalem, saith Jehovah, as the children of Israel bring their oblation in a clean vessel into the house of Jehovah” (66:20). 1. The “holy mountain in Jerusalem” is the church (Cf. Isa. 2:2ff; Heb. 12:22ff). 2. As the Jews went forth preaching the gospel to the whole world, they brought Gentile converts recognized as an “oblation” to Jehovah God! An oblation was a bloodless offering to God such as corn, oil and frankincense that indicated the offerer’s thankfulness for God’s blessings (Cf. the meal offering of Lev. 2).

134 3. These Gentile oblations Jehovah would accept even as priests and Levites (66:21). a. Under the Law of Jesus Christ, those who obey the gospel message become God’s holy priest (I Pet. 2:9). b. A kingdom of priests (Rev. 5:9-10). VI. The new Zion (church of Jesus Christ) was the true place of victory (66:22- 24)” A. “The new heavens and the new earth” was discussed in 65:17-25. That Isaiah had in mind the Messianic period was made clear from 65:25, “The wolf and the lamb shall feed together, and the lion shall eat straw like the ox…” This exact phrase was used in 11:6-9 describing the coming age of the Christ (Cf. comments on that section). B. Those who enter into the new Jerusalem (church) would worship God in a new way that was prescribed by Jehovah (66:23; II Cor. 5:16; Heb. 10:9; Col. 2:16- 17). C. A final picture contrasting the redeemed and the rebellious hardhearted people is illustrated (66:24). 1. The faithful went forth from the presence of Jehovah God in joy, peace and comfort (cf. 66:10f). 2. The rebellious suffered the fiery wrath of God (66:15-16) and their dead bodies lay in the streets in view of the faithful. They were rotted corpses with maggots eating their flesh. All the faithful that look upon those punished by God will be abhorred for their error! 3. Though I would not be dogmatic, I do believe there seems to be a connection here and in Revelation 11:7-12. The teachers of the gospel who torment the ungodly with their message are killed by the devil’s hands, yet are victorious in the resurrection. It seems here in Isaiah, that the final ones gazed upon in a maggot-eaten state is the ungodly. They were tormented while alive by the message preached and will be tormented into eternity by the judgment of the same word (Rev. 20:10). So it is that God shall have the final victory with His faithful saints! If indeed :15-17 has in mind the punishing Romans, then this is at least plausible. As in Revelation, so in Isaiah, the saint of God is to be encouraged by the idea of having the final victory in life!

135 Concluding review of Isaiah:

Isaiah prophesied for approximately 40 years during the days of Uzziah (790 - 740 BC) through Hezekiah (727 – 699 BC). Isaiah catalogued the troubles Judah experienced with Assyria that were brought on by their own sin (cf. 10:5f), their deliverance from Assyrian oppression by the hand of God (30:31) and finally their captivity in Babylon (40-66). The second half of the book of Isaiah may be considered a refreshing work of hope to a sin sick and downtrodden people in Babylonian captivity (40-66). Judah and Jerusalem were morally sick from the “sole of the foot even unto the head” (1:5-6). They were called upon to repent, (1:16-17) and to look to the hope of a coming Messiah (7:14). Rejection of the prophet’s warnings would only end in being consumed by the wrath of Jehovah (1:24). Chapter after chapter is comprised of violent judgments against the ungodly, yet the prophet never failed to match those judgments with words of mercy and hope. Though their current condition seemed bleak, all was surely going according to God’s eternal purpose (60:1; 62:1). Likewise, the Christian today gains hope in these desperate times through knowledge of God’s eternal purpose (Eph. 3:8-11). Though there are many ‘sub-themes’ in Isaiah, such as the church (2:2f), repentance (44:21), and the everlasting covenant (55:3), this article shall examine five major themes throughout the book of Isaiah that depict hope. All scriptures are quoted from Isaiah unless otherwise noted.

Blessings of obedience versus the curses of disobedience:

The primary theme of the book of Isaiah may be found in 1:19-20, “if ye be willing and obedient, ye shall eat of the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth of Jehovah hath spoken it.” The devouring sword of Jehovah came in the form of the Assyrians (10:5), Babylonians (Hab. 1:5-11; Ezek. 30:24-25), Medo-Persian (13:17; 21:2; 44:28-45:7; Jer. 51:11, 28), Grecian (Dan. 8) and Roman Empires (Lk. 21:20-24). The Lord had warned His people that the disobedient would be punished if they rebelled against His laws (Deut. 28 all). God meted out justice in His wrath. With graphic language Isaiah depicted the crushing of Jehovah’s enemies by His hand (34:1-3; 63:1-6; 66:24). Likewise, in the book of Isaiah, the concept of blessings for the obedient is revealed. Those whom God found waiting, trusting and hoping in the Lord would be truly blessed (3:28, 25:9; 40:31). The blessing that the faithful looked for was forgiveness of their sins through the suffering servant (27:9; 44:22; 53:12; 54:4). The consequences of the Servant’s sacrifice would be mercy (54:10), comfort (66:13), peace (66:12), joy (66:10) and existing as the object of God’s loving-kindness (54:8). A new name would be given to these faithful (62:2) known as the eternal excellent (60:15) and priest (66:21) who dwell in Zion (the church) (2:2f), the city whose walls are salvation (60:18) and gates praise (60:18).

The suffering Servant:

Jesus is clearly found in the pages of Isaiah. The work of Jesus in Isaiah was directly associated to the primary theme of the blessings of obedience and curses associated with disobedience. Isaiah refered to Jesus as “Immanuel” (7:14), “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (9:6-7), the one to rule from the “throne of David” (9:7; cf. II Sam. 7:12-14; I Chron. 28:6-7; Ps. 2:6; Heb. 1:5; Mic. 5:2; Lk. 1:30ff), “branch” (4:2; 9:14; 11:1; 14:19) and “servant” (42:1f; 50:4-11; 52:13-15; 53:1ff etc.).

136 The deity (6:5; 7:14; 9:6-7) and humanity (53:2-3) of Jesus is found in Isaiah. Jesus was depicted as the one who would “preach good tidings” (61:1) and the one who sent forth the apostles and Christian teachers to preach the gospel to the world (66:19 compared to 7:14). The suffering life, death, burial and resurrection of Jesus is set forth in Isaiah 53 so that clearly Jesus is a major theme of Isaiah!

The church

The church is found in the pages of Isaiah. The prophet spoke of a time and place the church would be established (2:2-3). Those who would belong to the church would be of all nations (2:2: 11:10; 19:19f; 42:1, 6; 45:14-17 etc.) under a new order of law or government (2:3; 65:17), as a kingdom ruled by a king (33:17; cf. Zech. 9:10). The kingdom would have gates of praise (60:11) and walls of salvation (26:1; 60:18). Upon the walls of the church would be watchmen who would watch on behalf of men’s souls (62:6-9). The citizens of the church would be viewed as priests (61:6-9). Their work would be to bring glory to God by making known His eternal wisdom throughout the world (11:9; 60:3; 62:1f). This kingdom would be a place of eternal excellency and joy (60:15) and worship (66:23).

Heart conditions in Isaiah

Those who experienced the blessings of God would have a prescribed heart condition. Their hearts will be humble, contrite (57:15) and one that “trembles” at the word of God (66:2). This heart would be formed into this state by the “work of God’s hands” as though man were a lump of clay being formed by the potter (64:8). The word of God forms man’s heart to be either hardened or softened in contrition of guilt (6:9ff). Each individual makes of their heart what he will. Faith that God is will further move one to humble submission to the Lord’s will.

The reality of Jehovah God

Finally, the book of Isaiah reveals the reality of God. Both the creation and revelation prove Him to be the one true God (Cf. 45:18-19, 22; 46:9-10). Through revelation, God “declares the end from the beginning, and from ancient times things that are not yet done” (46:10). Such foreknowledge of coming events expresses His deity (45:21). Since God is the one and only God, it is indeed folly to serve other gods (44:12-20). The Lord said, “is there a God besides me? Yea, there is no Rock; I know not any” (44:8). Idolatry amounts to spurning the authority of Jehovah God (46:12; cf. I Sam. 15:23).

Practical Applications found in the NT:

I. The Reality of The reality of Jehovah our God is seen in creation Jehovah our (Isa. 45:18-22) as taught in the NT (Rom. 1:18- God: 23).

The Lord said, “for I am God, The reality of Jehovah our God is seen in and there is none revelation (Isa. 46:9-10) as taught in the NT (I else.” (Isa. 46:9) Cor. 2:6-13; Gal. 1:11-12).

137 II. The blessings Justification is the blessing attained in NT of obedience obedience (Rom. 5:1f; Eph. 1:2f). This state of versus the reconciliation must be “maintained” through curses of obedience (Matt. 7:24-27; Eph. 4:1; Titus 3:8; Heb. disobedience: 3:18-4:1; James 2:20ff etc.).

“If ye be willing and obedient, ye shall eat of the good of the land: but if ye refuse The curses associated with disobedience certainly and rebel, ye shall include sorrows in this life, (cf. Prov. 1:24-33), but be devoured with more importantly they includes everlasting sorrow the sword; for the and torment (Gal. 5:19-21; Rev. 21:8). mouth of Jehovah hath spoken it” (Isa. 1:19-20). The deity of Jesus is depicted in Isaiah (6:5; 7:14; 9:6-7) as in the NT (Matt. 1:23-24; Lk. 5:20-25; Jn. 1:1; 8:58 {Ex. 3:14}; 10:29-33; Col. 2:9; Titus 2:13; Heb. 1:8 etc.)

The humanity of Jesus is depicted in Isaiah III. The suffering (53:2-3) as in the NT (Phil. 2:7). servant (Jesus)! Jesus would be the master teacher of the gospel “Wonderful, message (Isaiah 61:1) as in the NT (Matt. 7:28- Counselor, Mighty 29). God, Everlasting Father, Prince of Jesus’ blood would be shed for the remission of peace” (9:6-7). men’s sins (Isa. 53:10-11) as in the NT (Matt. 1:21; Acts 20:28).

Jesus would be the king who rules from David’s throne (Isa. 9:7) as in the NT (Luke 1:30ff).

The word of God may fashion a man’s heart in the IV. The Heart way of Godliness, yet in some individuals the same word hardens and makes one callous, (Isa. 6:9ff; Isaiah said that 64:8) as is the case in the NT (Matt. 13:13-15; Acts God dwells with 7:51; 18:5-6; 28:23-30; Rom. 2:5-6). “him also that is of a contrite and humble spirit, to The heart that God accepts and dwells in is the heart revive the spirit of that is “contrite,” “humble” (Isa. 57:15) and one that the humble, and to “trembles at the word of God” (66:2). The NT revive the heart of teaches the same principles (Cf. Matt. 5:3-8; 11:29; the contrite…” James 4:6, 10; I Pet. 5:6). (Isa. 57:15).

138 The church would be established in Matt. 3:1-2; :1-2. Fulfilled on Pentecost (cf. the “latter days” Acts 2:16-17; 3:24). Isa. 2:2-3

The church would be established in Fulfilled on Pentecost (Acts 2:1, 5, 47 and Heb. “Zion..Jerusalem” 12:18-23). Isa. 2:2-3

The church would be established at the The Law went forth from Jerusalem on the day of point of the law Pentecost (cf. Acts 2:37-38). going forth from Jerusalem (Isa. 2:2- 3).

The church would operate under a new The Law of Jesus Christ (Gal. 6:2; James 1:25; law or government 2:12). (2:3; 65:17).

The church would have a king or head Jesus Christ is the head of the church (Eph. 5:23; (one in authority) Col. 1:18). (33:17).

The church’s gates Through the church the manifold wisdom of God is will be praise and revealed by which man praises and gains her walls salvation knowledge of salvation (Eph. 1:12-14; 3:10). (26:1; 60:11, 18).

Upon these walls of salvation in the church will be Matt. 24:42; Mk. 13:35; Lk. 12:42-46; Acts 20:26- watchmen who 31; I Cor. 16:13; Rom. 16:17; I Thess. 5:6; Rev. watch on behalf of 3:3; 16:15. the souls within (62:6-9).

139 The citizens of this “The disciples were called Christians first in church would have a Antioch” (Acts 11:26). new name (62:2).

The new citizens of the church will be I Pet. 2:9; Rev. 1:6. known as “priest of Jehovah” (61:6-9).

The work of the church would be to bring glory to God by making known His The work of the church in NT is to make known eternal wisdom the gospel message (Eph. 3:10). throughout the world (11:9; 60:3, 62:1ff).

Worship was to occur in the church Jn. 4:23-24. (66:23).

Practical applications for Christians today:

The apostle Paul said, “whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope” (Rom. 15:4). The prophet Isaiah recorded the words of Jehovah saying, “I am God, and there is none like me; declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand and I will do all my pleasure” (Isa. 46:9-10). As we have examined five major themes in Isaiah, i.e., the reality of Jehovah, the blessings of obedience versus the curses of disobedience, the suffering servant, the heart, and the church; we have identified the truth in the statement, “I am God, and there is none like me” (Isa. 46:9). The NT today reveals the truths about the reality of God, the blessings of obedience and curses of disobedience, Jesus, the heart God desires in a man and the church, and therefore God has declared the end before the beginning; He alone is God. Isaiah set forth the reality of Jehovah God for the saint today!

140 BIBLIOGRAPHY

Greek Works

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.

Liddell, H. G. and Scott. Liddell and Scott’s Greek – English Lexicon (Seventh Edition); An Intermediate Greek – English Lexicon. Oxford University Press: Great Clarendon Street, Oxford, New York 1889 – 2000.

Moulton, H. K. The Analytical Greek Lexicon Revised (1978 Edition). Zondervan Publishing House: Grand Rapids, Michigan 1978.

Thayer, J. H. Thayer’s Greek – English Lexicon of the New Testament: Coded with Strong’s Concordance Numbers. Hendrickson Publishers: Peabody, Massachusetts 1996.

Bibliography

Dictionaries, Encyclopedias, and Atlases Consulted

Bromiley, G. W. The International Standard Bible Encyclopedia (Four Volumes). William B. Eerdmans Publishing Company: Grand Rapids, Michigan 1979.

141 Smith, W. Smith’s Bible Dictionary. Thomas Nelson Publishers: Nashville 1997.

Unger, M. F. The New Unger’s Bible Dictionary. Moody Press: Chicago 1957

May, Herbert G. Oxford Bible Atlas (Second Edition). London; Oxford University Press, New York, Toronto 1962, 1974, 1983.

Bibliography

Commentaries Consulted

Barnes, A. Notes on the New Testament (Acts and Romans). Baker Book House: Grand Rapids, Michigan (printed from the 1884 – 85 edition).

Haily H. A Commentary on Isaiah with Emphasis on the Messianic Hope. Baker Book House Grand Rapids, Michigan 1985.

Hamilton, Clinton D. Truth Commentaries; The Book of Ephesians. Guardian of Truth Foundation: Bowling Green, Kentucky 1998.

Keil C. F. and Delitzsch F. Commentary on the Old Testament (Volume 7 of 10); Isaiah. Hendrickson Publishers Peabody, Massachusetts December 1996.

Spence H. D. M.; Joseph S. E. The Pulpit Commentary (Volume 10 of 23); Isaiah. Hendrickson Publishers Peabody, Massachusetts.

142 Bibliography

Periodicals Consulted

Watch Tower Bible And Tract Society Of Pennsylvania. Knowledge That Leads to Everlasting Life. Watchtower Bible and Tract Society of New York, Inc. International Bible Students Association. Brooklyn, New York 1995.

Bible Consulted and used as main text of study:

1901 American Standard Version Bible. Old and New Testaments Translated out of the original tongues. Being the version set forth A. D. 1611 compared with the most ancient authorities and revised A. D. 1881 – 1885. Newly Edited by the American Revision Committee A. D. 1901. Star Bible Publications, Inc. Fort Worth, Texas 1929.

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