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Home , Isaiah 60

60–66 Messiah’s Kingdom

Introduction:

The grand moves to a highpoint in its last chapters. Throughout the book Isaiah decried ’s failure as the Lord’s people. Her faithlessness and rebellion would ultimately lead to the captivity of the northern tribes to (722 BC) and to (605 BC).

Yet, Israel was in no position to help herself. Her condition was too severe. Only the Lord could save her. He would send His Servant, the Messiah, who would die for the sins of the people and institute righteousness and justice, not just for Israel, but for all the nations.

These latter chapters peer into the future when the Messiah ushers in His kingdom, exalts and blesses His people, humbles His enemies, and receives the praise and worship of all the nations.

Isaiah looks forward to the future even beyond our own time. He looks toward the Second Coming of Christ and inauguration of His earthly kingdom. He looks forward to the restoration of Israel, their acceptance of Jesus as their Messiah, and even the coming of the New that John also predicts in the Revelation.

I. (Chapter 60) The Lord will dwell in Israel and will bring to her the riches of the nations.

A. Overview of 60–62

1. They form the centerpiece of the latter third of Isaiah (56–66)

“Chapters 60-62 form the centerpiece of chs. 56-66. They show Israel’s final destiny as the restored people of God in whom the reality of God’s salvation is displayed to all the earth. Even without the bracketing effect of 59:15b-21 and 63:1-6, it is plain from the chapters themselves that this salvation is the work not of Israel but of God. But the fact is unmistakably highlighted by the bracketing. As it is God alone who will deliver his people from Babylon, so it is God alone who will bring about the glory of the messianic kingdom. It is he and no other who will bring all the promises of the book to pass.”1

1 John Oswalt, The Book of Isaiah. Chapters 40-66, The New International Commentary on the (Grand Rapids, MI: Eerdmans, 1998), 534.

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2. These chapters highlight eight key themes:2 a) God will save his people b) He will give light to them c) He will share his glory with them d) The nations will be drawn to what they see of God in Israel e) They will restore ’s children to her f) They will bring their wealth to give to Israel’s God g) Those who had oppressed Israel will be brought low and she will be exalted over them h) She will both experience and exemplify the righteousness of God

B. (vs. 1‐3) Israel will be a beacon of light to the nations.

1. (vs. 1) Israel will arise and shine from among the nations for the glory of the Lord has risen upon her.

2. (vs. 2‐3) The darkness of Satan’s kingdom will cover the earth, but the Lord will make Israel a light to the nations. a) This had been her original role as a light to the nations. b) In the future she will fulfill that role as the Lord dwells among His people.

C. (vs. 4‐9) The Lord will bring the riches of the world to His people in Israel.

1. (vs. 4) The people of Israel will be gathered home from among the nations.

2. (vs. 5‐6) Israel will be favored with the wealth of the nations.

3. (vs. 7) The temple of the Lord will receive the riches of the world.

4. (vs. 8‐9) The ends of the earth will come to Israel to glorify the Lord.

D. (vs. 10‐16) The nations will bring their riches to Israel as a sign of the Lord’s blessing for His people.

1. (vs. 10) Foreigners will build Israel’s walls because the Lord is no longer angry at Israel.

2 John Oswalt, The Book of Isaiah. Chapters 40-66, The New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 1998), 535.

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2. (vs. 11) Their gates will be open continuously a) Israel will know true peace. b) The nations/kings will bring their wealth to Jerusalem.

3. (vs. 12) The Lord will destroy any nation that does not serve Israel. a) Remember the Abrahamic Covenant (Gen. 12:1‐3; 15; 17) b) God will bless those who bless ’s offspring, but curse those who curse them.

4. (vs. 13‐15) Former enemies will come and bow down to Israel. a) (vs. 13) “The place of my feet” c.f. Is. 61:1 b) The earth is the macro‐temple of the Lord. His throne is in heaven, but His footstool is on earth—in Jerusalem in particular.

5. (vs. 16) Israel will know for certain that the Lord is her Redeemer as she sees the nations bring the world’s riches and blessings to Jerusalem.

E. (vs. 17‐22) The Lord will dwell among His people and will give to them the world’s best in an environment of peace and righteousness.

1. (vs. 17‐18) God will give Israel the world’s best within an environment of peace and righteousness.

2. (vs. 19‐20) The Lord’s very presence will replace the light of the sun.

3. (vs. 21‐22) The people will be righteous and possess the land forever.

II. (Chapter 61) The Lord’s Anointed brings freedom and blessings.

A. (vs. 1‐3) The Lord’s anointed will bring freedom to captives before the coming of His fierce wrath.

1. Jesus quoted this passage in Luke 4:16‐19, though He purposely stopped short of reading about “the day of vengeance of our God.”

2. The Messiah is in view. He is anointed for a mission—that is, He is empowered by the Holy Spirit.

.( ánäwîm`/ ֲע ָנִוים) ”“poor the to news good bring to anointed is He 1) vs.) .3 a) The “poor” are a category of people unable to obtain access to the economic system—unable to take care of themselves.

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b) Jesus referred to them in Beatitudes of the Sermon on the Mount (Mat. 5:3)—“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” c) He came to set captives free (c.f. Eph 4:8). (1) He came to deliver Israel from captivity (to Babylon), but even more so, to deliver them from all oppression by the nations and to bring them ultimately unto the Promised Land. (2) He came also to set sinners from the nations free from the bondage of sin.

(Gal 5:1 / ESV) 1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

B. (vs. 4‐11) Israel received a special blessing from the Lord before the nations.

1. (vs. 4) The nation will be rebuilt.

2. (vs. 5‐9) Foreigners will serve Israel and bring to her the world’s wealth. a) (vs. 6‐7) Israel will be a priest to God from among the nations and will be given the wealth of the nations—a double portion. b) (vs. 8) The Lord who loves justice will give Israel a reward and everlasting covenant. c) (vs. 9) Their offspring will be known among the nations.

3. (vs. 10) The Lord’s Anointed, speaking for Israel, is dressed in salvation and richly ornamented robes presented to the Lord in images as priest and bride.

4. (vs. 11) The Lord will cause His righteousness to spread out from Israel to the nations.

III. (Chapter 62) The Lord will not stop until He has brought salvation and reward to Israel.

A. (vs. 1‐5) The Lord will assuredly bring about Israel’s salvation and righteousness and will give her a “new name.”

1. The voice speaking is either that of Isaiah the , or of the Lord. In light of verse 6, it is probably the Lord who is speaking.

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2. (vs. 1) The Lord insists that He will not be silent and will continue to work in and for Israel till her righteousness shines. In other words, He will certainly bring her salvation to pass.

3. (vs. 2) The nations will see Israel’s righteousness and she will be called by a “new name.” a) A “new name” is a new identity—one that matches her eternal purpose. b) C.f. Revelation 2:17; 3:12

(Rev 2:17 / ESV) 17 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.'

(Rev 3:12 / ESV) 12 The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name.

c) Concerning a “new name…”

“What will be the manifestation of that glory? It will be a change of condition and character as evidenced by a new name. In Israelite culture, as in that of the entire ancient Near East, name and character were intimately associated. This is the reason for the importance attached to the naming of children (cf. 7:3, 14; 8:3; 9:5 [Eng. 6]). It also explains the significance of important name changes in the patriarchal accounts (Gen. 17:5, at the institution of circumcision as covenant sign; Gen. 32:28, at the point of ’s admission of dependence on God). Thus here the proclamation of a new name for Zion indicates the new condition and character that God’s salvation will provide for her. That this is solely the work of God is expressed in the final colon by the statement that the very mouth of the Lord has designated the name. Skinner says that the new name is a mystery that is not explained, but v. 4 does offer the explanation.”3

4. (vs. 3) Israel will be exalted as a crown of beauty in the hand of the Lord.

3 Oswalt, The Book of Isaiah. Chapters 40-66, 579.

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5. (vs. 4‐5) Her new names will reflect her new glory and the Lord will rejoice over her. a) No more will she be called “Forsaken” b) No more will her land be called “Desolate” c) But she will be called “My Delight” d) But her land will be called “Married”

B. (vs. 6‐9) God stations angelic watchmen on Israel’s walls as assurance of His promises of protection and peace.

1. (vs. 6) God appoints angelic watchmen on the walls.

“A third possibility, and perhaps the most probable in view of the difficulties of the other two, is that these are angelic beings (cf., e.g., Dan. 4:13) who have been appointed by God as functionaries in the heavenly court. Those who remind. As 2 Sam. 18:6; 1 K. 4:3; and Isa. 36:3 show, the Israelite kings had officials whose title was, as here, “The One Who Reminds.” This person’s task was probably to be certain that the king remembered what he had committed himself to do. Here then God, the heavenly king, is reassuring his people with imagery familiar to them that he will not forget what he has promised to do. He has gone so far as to appoint ‘watchers’ whose sole task is not to allow him to forget how precious Jerusalem (walls is a synecdoche) is to him and what he has promised to do for it (cf. Zech. 1:12; also Isa. 43:26).”4

2. (vs. 7) He will assuredly establish Israel.

3. (vs. 8‐9) Israel will be at peace and have no enemies, but will know prosperity in the presence of the Lord.

C. (vs. 10‐12) The Lord proclaims the coming salvation of Israel throughout the earth.

1. (vs. 10) Proclaim the coming way of the Lord’s people

2. (vs. 11) Proclaim Israel’s salvation comes with her Lord

3. (vs. 12) They shall be called a holy people.

D. Summary

“But even without those indicators, holy behavior is clearly at the heart of what this division of the book of Isaiah is about. The servants of God are called to be a holy people, doing justice and righteousness in their behavior before the world (56:1; cf. also 4:3-4). Yet as

4 Oswalt, The Book of Isaiah. Chapters 40-66, 584.

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chs. 56-59 and 63-66 demonstrate, the idea that these servants can manifest the character of God on their own is folly. They can no more deliver themselves from the habits of sin in their lives than they can deliver themselves from Babylon. Shall they simply subside into their sin, thanking God for a grace that accepts them anyway? Never! They should revel in the grace of God that accepts them, redeems them, and can make them the truly Holy People. The same grace that could deliver them from Babylon (chs. 40-48) and from the curse of sin (chs. 49-55) can also enable them to live truly holy lives. Even though we wait for the new Jerusalem for that promise to be carried out to its final extent, there is no reason not to avail ourselves of that grace now to be all that God enables us to be for his name’s sake.”5

IV. (Chapter 63) Israel laments its helplessness and waits on the Lord.

A. Chapters 63–66 as a unit

1. In these final chapters, Isaiah returns to the root problem of sin that has prevented Israel and all the nations from living righteously. a) There is none righteous, not one. b) So, the Lord Himself will bring to pass both His judgment and salvation.

2. In these chapters we see the strangle‐hold that sin has on people. a) The Scripture is clear that man is so bound that only God can bring his release. b) He will do so for those who choose to call upon His name.

3. These realities of sin and the struggles to live righteously are articulated with great precision in the New Testament. a) In the book of Romans, for example, Paul writes: “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.”(Romans 5:19 / ESV) b) But, through Jesus, the Suffering Messiah, the penalty and power of sin was broken. Therefore, we are now free from sin and free to live right.

(Rom 6:10 / ESV) 10 For the death he died he died to sin, once for all, but the life he lives he lives to God.

5 Oswalt, The Book of Isaiah. Chapters 40-66, 590.

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(Rom 6:17‐18 / ESV) 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.

4. Righteousness is possible only when given by God.

“But what about the reverse ordering of 63:1-66:24 as compared with 56:1- 59:21? This reversal relates to the changed emphasis in the later section. In chs. 56-59 the major emphasis is on the human inability to live according to God’s righteousness. A minor emphasis is on the power of God to make possible what God demands, and the section ends on that note. Then came chs. 60-62 with their promises of God’s triumph in history and his ability to do all that he has promised. Now in this final section we return to the hard facts of everyday life and God’s expectation that his servants will manifest his character. But now, as one might expect in the light of chs. 60-62, the emphasis is changed; it rests not on human inability but on divine ability. God is able indeed to make his servants a “Holy People” (62:12). This is made evident at the outset, with the placement of the Divine Warrior at the beginning. There is no enemy, including human sin, that can defeat God. This is followed by a long community lament (63:7-64:11 [Eng. 12]) and God’s response (65:1-16). Here again the emphasis is on the inability of the people to do righteousness. But the clear recognition is that righteous behavior would be possible through the gracious power of God (cf. 63:15-17). God’s response is that he is ready. What he has done in the past (63:7-14), he will do again for those who show that they are his servants through their choices (65:1-16).”6

B. (vs. 1‐6) God’s POWER: God alone has the power to bring both judgment and salvation.

1. (vs. 1) The Lord comes “in righteousness” as mighty warrior from , Israel’s enemy. a) The idols/demons cannot do speak in such righteousness. b) God comes as warrior and judge.

2. (vs. 2‐4) God comes alone in judgment and redemption. a) C.f. Luke 4:18‐19 (Jesus in the synagogue) b) C.f. Revelation 14:19‐20; 19:15

6 Oswalt, The Book of Isaiah. Chapters 40-66, 593-94.

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(Rev 14:19‐20 / ESV) 19 So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. 20 And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse's bridle, for 1,600 stadia.

(Rev 19:15 / ESV) 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty.

3. (vs. 5‐6) The Lord is appalled—there are none righteous—so He comes in wrath and tramples the nations of the world in His anger.

C. (vs. 7‐14) God’s ELECTION: Communal lament

1. (vs. 7‐10) First stanza: Recounting God’s goodness a) (vs. 7) Recounting the goodness of the Lord b) (vs. 8) The Lord become their Savior c) (vs. 9) In love and pity God redeemed them d) (vs. 10) But they rebelled and God became their enemy.

2. (vs. 11‐14) Second stanza: Call for rebellious Israel to repent a) (vs. 11‐13) Remembering God’s deliverance through Moses b) (vs. 14) The Spirit of the Lord led them people to give them rest

D. (vs. 15‐19) God’s DELIVERANCE: The Lord’s people cry out for His deliverance.

1. (vs. 15‐16) Isaiah speaks for the people and asks God to look down from heaven with favor.

2. (vs. 17‐19) The people are helpless and need the Lord.

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V. (Chapter 64) Israel cries out to the Lord for salvation in the midst of their ruin.

A. (vs. 1‐7) That God would just come down and display His power and save His people!

1. (vs. 1‐3) If God would just come down and display His mighty power to make the nations tremble!

2. (vs. 4) No one has seen a God like this.

3. (vs. 5‐7) The sinful nation longs to be saved, but the Lord has hidden His face.

B. (vs. 8‐12) The people plea to the Lord for help in the midst of ruin

1. (vs. 8) He is the potter and we are the clay—He is sovereign.

2. (vs. 9) The people plea that the Lord would not remember their sin

3. (vs. 10‐11) God’s cities and holy place have become a ruin.

VI. (Chapter 65) God will bring salvation and peace on earth and will ultimately create a new heavens and earth.

A. (vs. 1‐16) God proclaims that He is not the problem. He was ready to save Israel, but they would not turn from their sin.

1. (vs. 1‐5) God was ready to save, but Israel refused to turn from her idolatry.

2. (vs. 6‐7) God will indeed repay their iniquity with judgment.

3. (vs. 8‐10) But for the sake of His Servant, God will save a remnant.

4. (vs. 11‐16) God will completely destroy the wicked of Israel.

B. (vs. 17‐25) The new heavens and earth and the Millennial Kingdom

1. (vs. 17) God will create a new heavens and new earth (c.f. 2 Peter 3:13; Rev. 21:1‐5)

(Rev 21:1‐5 / ESV) 1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

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3 And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away." 5 And he who was seated on the throne said, "Behold, I am making all things new." Also he said, "Write this down, for these words are trustworthy and true."

2. (vs. 18‐25) Jerusalem in the Millennial Kingdom a) The Millennial Kingdom versus the Eternal State (1) The Millennial Kingdom is a literal 1,000 year reign of Christ on earth where He establishes peace and rules the nations with a rod of iron (Psa. 2; Rev. 20:1‐7). (2) The Eternal State happens after the Great White Throne Judgment (Rev. 20) and is characterized by a new heaven and earth. b) (vs. 18‐19) There will be no more crying in Jerusalem. c) (vs. 20) There will be no more premature death. d) (vs. 21‐23) There will be peace to live and to labor with prosperity. e) (vs. 24) The Lord will attend to their needs even before they pray. f) (vs. 25) The Lord’s mountain will bring a restoration of order and justice throughout the entire earth—as evidenced in the animal kingdom.

VII. (Chapter 66) Thy kingdom come!

A. (vs. 1‐6) God protects His humble people and judges their enemies.

1. This passage comes abruptly on the heels of a passage of hope. a) This is a judgment on those who depend on the cultic practice of religion to give them salvation. b) This type of empty Yahweh cultic practice would be no different from that practiced for the idols.

“These are the same issues that have been addressed from 56:1 onward. Inevitably, when this attitude prevails, cultic behavior comes to be an end in itself. When that happens the rationale for keeping biblical cult and pagan cult separate disappears. The purpose of cult comes to be participation in, and manipulation of, the divine realm through imitative magic. In that setting who is

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to say one form of manipulation is better than another? It should also be pointed out that the concern here is identical with the one expressed in 1:10-15. The hope for Israel’s future is not in cultic manipulation, but in repentance and faith in the power of God to enable us to live truly righteous lives.”7

2. (vs. 1) The heavens are His throne and the earth His footstool.8 a) The earth is a “macro‐temple” of the Lord. b) The earth is filled with His glory (Is. 6:3). c) It is fitting for Isaiah to end with this concept of the restoration of God’s macro‐temple. What Adam destroyed, Jesus will recreate.

3. (vs. 2) The Lord will accept the humble (why by faith follow Him)

4. (vs. 3‐4) God strongly denounces the cultic practice that is devoid of humble faith.

5. (vs. 5‐6) God will protect His people and turn the tide against their enemies.

B. (vs. 7‐14) Israel will have hope in the Lord

1. (vs. 7‐9) Announcement of salvation a) The Lord uses the metaphor of a birth to show that He is going to bring about the salvation of His people—Jerusalem. b) Jerusalem here stands for the capital of Israel and therefore as all Israel. However, it has also been used throughout Isaiah as the center of God’s kingdom—the location of Mount Zion. Therefore, the reference to the salvation of Jerusalem has within it the understanding of the establishment of God’s kingdom.

2. (vs. 10‐11) Call to rejoice a) Continuing the birth metaphor, the righteous are now instructed to rejoice over Jerusalem because of the work the Lord will do. b) As a baby is nourished at the breast, so the completely dependent people of God will be nourished. The understanding is that blessings will come to God’s people with no effort of their own.

7 Oswalt, The Book of Isaiah. Chapters 40-66, 665-66.

8 G. K. Beale, The Temple and the Church's Mission : A Biblical Theology of the Dwelling Place of God, New Studies in Biblical Theology, vol. 17 (Downers Grove, Ill.: Apollos : Inter-Varsity Press, 2004).

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3. (vs. 12‐14) Jerusalem’s blessings a) Tangible blessings include peace (shalom) and material blessings from the nations. b) (vs. 12) These blessings were foreshadowed in Israel’s history—e.g. the Exodus where Israel “plundered” the wealth of . Now the nations bring a flood of wealth into Jerusalem because the Lord is present among His people. c) (vs. 13) The Lord will comfort Jerusalem. d) (vs. 14) The righteous will flourish, but the wicked will perish.

C. (vs. 15‐24) The Lord comes in judgment to establish His kingdom and His people.

1. (vs. 15‐17) Coming of the Lord in Judgment a) (vs. 15‐16) The Lord comes in judgment b) in a whirlwind with flames of fire c) with sword to exercise judgment on the wicked d) (vs. 17) Judgment on the wicked who are religious hypocrites

2. (vs. 18‐19) The Lord will be glorified among the nations. a) He will gather the nations who will see His glory. b) He will set a sign among them. (1) This sign is uncertain. (2) Is it a miracle or series of miracles? (3) Does it refer perhaps to the revealed person of Jesus Christ now made manifest?

3. His glory will be proclaimed to the farthest places on earth.

4. (vs. 20‐22) Israel will be gathered from among the nations.

5. (vs. 23‐24) All mankind will bow before the Lord while all His enemies will be destroyed.

6. New Testament a) These events occur with the Second Coming of Christ. b) The nations are gathered for war at the battles of Armageddon. c) They are then judged at the Sheep & Goat Judgment (Mat. 25).

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7. The reign of Christ in the Millennial Kingdom fulfills the national promises to Israel—her gathering, blessing, and peace.

Conclusion:

In these final passages of the book of Isaiah, salvation and judgment are once more intertwined as they have been throughout the book. The Lord will bring salvation for the righteous, but judgment for the wicked.

The righteous will enjoy peace and receive blessing. Israel will be gathered from the nations, who in turn will pour their treasures into Jerusalem. Throughout the world, people will see the God’s glory made manifest and they will worship Him freely, devoutly, sincerely, and humbly—or they will die.

The book of Isaiah is masterfully woven together as it presents arguably the clearest picture of Jesus Christ in the Old Testament. The prophecies of Isaiah are so clear and so precise that it is no wonder the book has come under such challenge from liberal critics who fail or refuse to see the omniscience and power of God.

Though Isaiah begins with proclamations of judgment on rebellious Israel (chapters 1–39), the Lord is nonetheless merciful. He makes it clear that His unmerited favor will be poured out on the remnant who trust completely in His promises.

In chapters 1–39, faithless stands in stark contrast to his faithful son, . Ahaz refused to trust the Lord for protection, but Hezekiah humbled himself and the Lord delivered Jerusalem from certain Assyrian conquest in 701 BC.

The Lord’s deliverance was not simply needed for military protection or temporal prosperity. The Lord’s salvation comes to address the core problem—sin. In chapters 40–55 Isaiah begins to prophesy about the coming of the Suffering Servant, the Messiah who would be the faithful servant of the Lord, unlike Israel who failed at every turn. The Servant would come to suffer and eventually die for the sins of the nation and the world. Through His obedience (at the cross) salvation would come to the whole world.

In chapters 56–66, Isaiah sees not only Israel’s return to the land from Babylonian captivity, but looks even further into the future to see the end times— the Day of the Lord—a period of judgment and salvation yet future even to us.

All the major issues expressed in the New Testament, concerning sin, salvation, grace, mercy, redemption, and judgment are found embedded in Isaiah. It’s no wonder that Jesus took the scroll of Isaiah and read in the synagogue concerning Himself:

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And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor." And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” (Luke 4:17‐21 / ESV)

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