Isaiah Overview
Overview Preface
The book of Isaiah is introduced in the first verse by “The vision of Isaiah, son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” The beginning dates of the reigns of these four kings were: Uzziah (790BC); Jotham (750BC); Ahaz, aka Ahaziah (742BC); and Hezekiah (716BC). While the book of Isaiah is interspersed with narratives of events of Isaiah’s ministry, it is essentially a series of prophecies received and delivered by Isaiah as God’s prophet. While many passages in the book are introduced by the phrase “the prophecy regarding …”, as in 13:1, 17:1, 19:1, 21:1, 21:11, 21:13, 22:1, 23:1, & 30:6, many other prophecies appear that are not introduced by that phrase.
Isaiah is a treasure trove of prophecies; and properly interpreting some of those prophecies can be challenging. Several factors add to the reader’s perplexity: One is the fact that the order of their placement in this book is not necessarily the order in which they were received or given. Another factor is that there are quotations in Isaiah where it is difficult to identify whose words they are. While the content of a quotation is important; it is no less important to identify, where possible, which ones carry the authority of the actual words of God – Father, Son, or Holy Spirit. Where possible, those attributions will be made; but determining with any degree of certainty whose words - Isaiah, God, Christ the Messiah, or some other entity - appear in many quotes is also daunting. And while it is often apparent from the context, that a change in speaker has occurred; pinpointing exactly when or where, that transition between ‘speakers’ occurs has proven very difficult. As stated by one Bible commentator: [“It is in the manner of Isaiah suddenly to introduce a new speaker.”] A third factor is that some of the expressions used in Isaiah can be puzzling – perhaps terms no longer is common use, or for other reasons. These all make trying to distill some of Isaiah’s prophecies to a clear and concise message hazardous. And some of that ambiguity of wording also affords latitude for broader and richer interpretations of those prophecies. The intent here is to offer clarity and insight – but not to limit the scope of what Isaiah has written of what the Lord has revealed to him.
The goal of this Overview is not to replicate or add to the many existing commentaries – nor to choose or support one hypothesis of a given commentary over another – but rather to simply offer readers some background information to help them interpret and unlock some of those prophetic treasures.
Chapter 1, verse 1 introduces the book: “1The word that was revealed to Isaiah, son of Amoz, saw concerning Judah and Jerusalem.” The rest of chapter 1 is a scathing indictment by the Lord Himself, which He levels directly at His people for their infidelity and rebellion (verses 2-31).
Chapters 2, 3 and 4 contain words of prophecy from the Lord uttered by Isaiah.
Chapter 5 begins with a ‘song’ or parable by Isaiah of God’s vineyard in verses 1-6; then in verse 7 Isaiah explains the parable, followed in verses 8-30 by prophecy of specific judgments that will fall upon His vineyard, Israel.
Chapter 6 contains Isaiah’s vision of God on His throne, where in verse 9 God tells Isaiah to “Go, and tell this people, ‘You indeed hear, but never understand; and you indeed see, but never perceive’”. and in verse 10 is a prophecy of even more spiritual deafness and blindness until the land becomes desolate - but tempered with a hope for a remnant.
Chapter 7
introduces a series of prophecies (7:1-25;
8:1-22; 9:1-21;
10:1-34; 11:1-16;
12:1-6) during the reign of Ahaz. These prophecies are difficult to
interpret. The chapter opens with Judah under the threat of invasion by two
allied enemies: Israel, led by King Pekah; and Syria, led by King Rezin. Ahaz,
king of Judah, is alarmed; and the LORD
tells Isaiah to go tell Ahaz not to fear; that their invasion will fail.
Sensing his skepticism, the LORD invites Ahaz to choose a
sign that would assure him of God’s promised deliverance. When
Ahaz declines to name a sign, God chooses what that sign would
be (verse 14): “14Therefore
the LORD Himself
shall give you a sign: Behold, the virgin shall conceive, and bear a Son,
and shall call His name Immanuel.”
Regarding verse 14, one commentator says: “The
mysterious prophecy which was thus delivered to Ahaz has been very differently
interpreted”, while another says, “Perhaps there is no prophecy in the Old
Testament on which more has been written, and which has produced more
perplexity among commentators than this.” It raises at least two questions:
Q1 – Who is the son to be conceived and born? Q1a -
Is he the same son referred to in v16 – “For
before the Child shall
know enough to reject the wrong, and choose the right, the land of the two
kings that you dread shall be laid waste and forsaken.”? Q1b
- Or the Child in Isa.9:6-7? – “6For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. 7Of the increase of His government and peace there shall be no end. He shall reign upon the throne
of David and his kingdom, establishing and upholding it with justice and
righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.” Q1c -or the son referenced in
Isa.8:3-4 – “3And I slept with my wife; and
she conceived, and bore a son. Then the LORD told me, “Name him
Maher-shalal-hash-baz. “4For before the child shall learn to cry, ‘My father’, or ‘My
mother’ (within one or two years), the riches of Damascus and the
plunder of Samaria (Israel) shall be carried away by the king of
Assyria.””
Q2 - How does the prophecy of that birth give Ahaz assurance of God’s immediate deliverance from this
invasion?
Scholars
have written much, speculating about the prophecies of
chapter 7, including the above questions; and while they offer interesting
insight, they do not offer definitive answers. In his “The Prophecies of
Isaiah”, Dr. Joseph A. Alexander has written an exhaustive treatise on the
subject, wherein he cites 3 hypotheses; but again, without a definitive answer
to these questions.
Chapter 8 contains a prediction of the overthrow of Syria and the renewal of Israel, as
symbolized by the progress of Isaiah’s newborn son, that God told
Isaiah to name “Maher-shalal-hash-baz”, meaning ‘Haste-spoil-quick-prey’,
‘Speed-plunder, haste-spoil’, or ‘Quick to the
plunder, swift to the spoil’, prophesying that the Assyrian army would come
with speed to plunder and spoil both Syria and Israel (Samaria). Within
three years of this prophecy, the land of Syria would be
plundered by Tiglath-pileser, king of Assyria (Isa.7:16). The plundering of Samaria was delayed
13 years from the time of Isaiah’s prophesy (2Kings.15:29; 16:9; & 17:6). Historically Damascus fell before
Tiglath-pilneser. Israel and Samaria were besieged by Salmaneser,
before his successor Sargon (2Kings 15:29; 2Kings 16:9; 2Kings 17:6). The
Lord also warns Isaiah and Judah to
honor, fear and seek the sanctuary and counsel of God
(8:5-14), rather than celebrating being
rescued by Tiglath-pileser; or they, too, would suffer invasion by Assyria, as
Isaiah later records in chapters 36 & 37 – “1In the fourteenth year of King Hezekiah, Sennacherib, king of
Assyria, came up against and captured all the fortified cities of Judah.” (36:1)
Chapter 9 – The words of assurance and comfort in verses 1-7 seem to be an abrupt and inexplicable shift from the misery described in the closing verses of chapter 8. It is not as abrupt if viewed from the perspective of the prophesy of the advent of the Messiah that is given in verse 2 – “2The people walking in darkness have seen a great light; for those dwelling in a land of the shadow of death, the light has dawned.”, and expanded upon in verses 9:6-7, The remote region of Galilee had long been despised; and that light - the ministry and miracles of Christ in that region “will honor Galilee” with a greater glory than Israel had ever known before. Then in verses 8 to the end of the chapter, God resumes His stern words of rebuke and warning through Isaiah to both Judah and Israel for their wicked arrogance.
Chapter 10 – In verses 1-4 God continues his indictment against Judah and Israel for their injustice and oppression. God then turns His focus on the Assyrians that God had chosen as His instruments to punish Israel and Judah. He rebukes Assyria’s King Sennacherib for boasting of his successful conquests, attributing them to his own shrewdness (vs.8-14). Then, in verses 15-19, Isaiah predicts God’s judgment on Assyria. In verses 20-23, Isaiah foretells God’s judgment on Israel that will leave them only a remnant. Then, in verses 24-27, God tells that remnant of Israel that His anger will turn against Assyria to lighten its oppression of Israel. Verses 28-32 identify the towns impacted by the Assyrian invasion. These towns are all located north and slightly west of Jerusalem. Nob in v32 marks where the Assyrian invasion is halted by the Lord. It is the point nearest Jerusalem, just north of there, from which Sennacherib was able to threaten Jerusalem. That is where the invasion will be halted by the Lord (vs 33-34).
Chapter 11 opens with words of comfort to God’s people, beginning with a prophecy of the advent of our Savior, Jesus Christ, and some of His attributes of in verses 1-5, and of ensuing peace in that day - universal peace, even among animals that are predators and natural enemies (vs 6-9); and of a Savior for all nations (v10). In that day of the Messiah, the “second time” of verse 11 appears to refer to God’s second ‘rescue’ of His people – the first being that of their rescue from Egypt in Exodus; but this time a more global rescue “from the four corners of the earth” (v12). It speaks of the hostility and jealousy existed between God’s people vanishing (v13), replaced by a new solidarity (v14); and actions by the LORD to facilitate the return of His exiled people (vs 15-16).
Chapter 12 – With the reference to Exodus in chapter 11, Isaiah offers a song of praise analogous to the song of Moses after that first miraculous rescue by God in (Ex. 15:1-19).
Chapter 13 – Chapter 13 begins a series of 11 chapters of prophecies against certain foreign powers whose hatred Israel had suffered from. The first in the series is a prophecy of the fall of the Babylonian empire and the destruction of Babylon itself. While verse 1 introduces “The prophecy regarding the destruction of Babylon”, verses 2-12 seem to describe God’s wrath and indignation with godless nations in a broader sense; before focusing on Babylon in verses 13-23. Here is a list of the other prophecies in that series: Isa_14:1-32; Isa_15:1-9; Isa_16:1-14; Isa_17:1-14; Isa_18:1-7; Isa_19:1-25; Isa_20:1-6; Isa_21:1-17; Isa_22:1-25; Isa_23:1-18.
Chapter 14 – The destruction of Babylon is again foretold, and more explicitly connected with the deliverance of Israel from bondage. After a general assurance of God’s favor to His people, and reversal of conditions between them and their former oppressors, they are seen as joining in a song of triumph over their fallen enemy. In this song, they describe the earth as again at rest from its agitation and affliction, and then breaking out into a shout of exultation, which the very trees of the forest join in, (vs. 7-8). It speaks of excitement and taunts from the dead when Israel’s former oppressors, such as the king of Babylon join them in the grave (vs.9-17); and speaks of their ignominious burial (vs.18-20; and even retribution upon their children (v.21). Then the Lord speaks of this outcome being just as He had planned it (vs.23-27). This prophetic message came the year that king Ahaz died; and the Philistines are warned not to gloat over the “the rod of him who struck you is broken”, presumably the death of a king because from “that snake's root shall come a more poisonous viper” - he will be replaced by a worse adversary. (vs.28-29) Many believe it refers to the death and succession of two Assyrian kings; but others say they are two kings of Judah, and opinions vary as to which kings they are. The chapter closes with God’s promise to provide for the poor and needy of His people while a powerful army invades the Philistines.
Chapter 15 – Chapters 15 & 16 contain
a prediction of the downfall of Moab. Verses 1-4 describe the devastation of
various Moabite towns; and in verse even Isaiah mourns for the stricken
Moabites! The devastation even includes the vegetation (v.6).
And the Lord promises even more woes upon them (v.9).
Chapter
16 – This chapter opens the Moabites being urged to seek protection from
their enemies by renewing their allegiance, not to Israel, which was in
decline, but to Judah, that was better able to afford them comfort and
protection (vs.1-5). Then
the prophecy reverts to a description of the general desolation and distress, similar
in form to the previous chapter (vs. 7-12). The chapter closes with a
specification of the time when the prophecy of Moab’s destruction was to be
fulfilled (vs. 13-14).
Chapter 17 – This
chapter is chiefly occupied with a prophecy of desolation to the kingdoms of Syria and Ephraim, (vs. 1-11). It opens with “The prophecy regarding Damascus:”, (v.1),
which is the capital city if Syria near Israel. It closes with more general warnings
against the enemies of Judah, (vs. 12-14). The intervening verses foretell the
decline of the region of Syria and of Israel for its forsaking her God (vs.2-11).
Chapter 18 – In the
days of Isaiah, the two great powers were Assyria and Egypt
or Ethiopia/Cush; and Judah was commonly allied with one or the other of
these two rivals, who were constantly at war with each other. Isaiah here announces
that the destruction of Sennacherib’s army is about to occur by the hand of God, and without human aid. In verses 4-6, God says He
will watch quietly as the plans of Israel’s enemies ‘mature’,
then He will cut them down just as
those plans appear ready to produce. Isaiah foresees, as one result of the defeat of the Assyrian armies,
that the nation will offer themselves to the service of God (v.7).
Chapter
19 – The prophecies of this chapter deal with Egypt. It lends itself into two
well-defined parts, one of warnings of God’s
punishment (vs. 1-17), and the other of promises of their redemption – their
recognition of and reconciliation to God,
ultimately leading to their salvation (vs. 18-25). In vs. 1-4, the Egyptians
are threatened with a visitation of judgement from God and the downfall of
their idols, with internal strife, frustration of their plans and superstitious
hopes, and placed under hard task-masters. In vs. 5-10
they are threatened with climactic calamities - the drying up of their streams,
the decay of vegetation, the loss of their fishing and manufacturing
industries. In vs. 11-17, the wisdom of their wise men - those they rely upon
for advice - is converted into folly, the courage of their brave men into
cowardice, all industry is halted; and the people filled with dread of the
anger of a Holy God. But verse 18 marks a transition from God’s punishment to His
blessings for them – and even the Assyrians – as they come to acknowledge and
seek the favor of God (vs.18-25).
Chapter
20 – The year that Tartan, the Assyrian army’s supreme commander,
was sent by Sargon, king of Assyria, to attack Ashdod was about 710 BC. In that year (c. 710 BC), Isaiah is directed to
walk naked and barefoot as a sign of the defeat and captivity of the Egyptians
and Ethiopians, who at that time were at war with Assyria. Verse 1 identifies
the time of this symbolic act; verse 2 records the God’s
command; and vs. 3-4 explain the meaning of the symbol; vs. 5-6 predict its
effect, and the dismay of those who had relied on Egypt and Ethiopia for
protection from Assyria. [An interesting note regarding Sargon: There was no known record of any
such king of
Assyria, apart from this
passage in
Isaiah, until the 1840’s, when Assyrian inscriptions about the events connected with him
were discovered in what turned out to be the remains of “Sargon’s Town” in
Mosul. Sargon was likely a son of Tiglath-Pileser III, who succeeded
Shalmaneser, who was probably his brother.]
Chapter
21 – The prophecies contained in the 17 verses of chapter 21 are some the
more challenging to interpret. Three of these verses (vs. 1, 11, 13)
begin with “The
prophecy regarding”; and it is natural to suppose they introduce three
distinct prophecies; but even that is in dispute. Following are some
observations and some plausible explanations of these difficult prophecies, in
which even the kingdoms spoken of are difficult to identify with certainty.
This first vision of Isaiah appears to contain two direct quotes from God: one in verses 1b-2; and another in 6b-9,
interspersed with Isaiah’s reactions to them. Verse 2 speaks of “a dire and stern vision” being shown to Isaiah’s
that seems to warn of a traitor, Babylon, being betrayed and looted; and where
the Elamites and Medes are urged to “go ahead” with their war against Babylon.
Elam is the name that was used for the kingdom of Persia before the time of the
Jews’ exile. Thus,
according to Gill’s Exposition, “the Medes and Persians are said to deal
treacherously with and spoil the Babylonians, who had dealt treacherously with
and spoiled other nations”, including Israel. Verse 2 presents another challenge – proper
resolution of two pronouns, “Me“ and “I”: “A dire and stern vision was shown to me
(presumably Isaiah); the traitor betrays and takes loot from the looters. Go
ahead, you Elamites; lay siege, you Medes; I (presumably God) will bring an end to
all the groaning she (Babylon) caused.” If the “me” refers to
Isaiah, and “I” refers to God, this ‘pronoun swap’ is an egregious
violation of grammar rules. The only other plausible explanation would be if
the “I” actually refers to Isaiah in the sense that this vision he relates
offers comfort and brings an end to the groanings of the oppressed nation. But
of 23 translations of verse 2, only two (the CEV & GNT) do not use the
pronoun “I” to refer to the one who will bring an end to the groaning and
sufferings; and among those 21, the Amp’d has “I [the LORD] has
sworn to end the suffering they caused”; so those 3 translations remove any
ambiguity and ‘wiggle room’ as to whom they think the “I” refers. Verses 3-9
are fairly straightforward, and describe a lookout’s
observations of an attack against Babylon and its fall, Verse 10 is Isaiah
saying that what he has heard from God he has reported.
The
prophecy regarding Dumah appears in verses 11-12; and it may be a continuation
of the preceding prophecy. It seems to portray an anxious Edomite (Edom is associated
with Dumah),
inquiring from Isaiah, as the watchman or sentinel, when this night of
devastation will finally be over, and Isaiah reports that morning is indeed
approaching, but he warns him that it will be followed by yet another night.
The
prophecy regarding Arabia appears in verses 13 – 17. The “Dedanites” seem to have been a tribe neighboring the
Edomites; and they were traders in ebony and ivory, travelling in caravans to Tyre with their merchandise. This prophecy predicts that the caravans of these Dedanim will have to take other routes to Tyre and camp
in desert areas because of the Assyrian army (v.13); and those living along that alternate
route in Tema will be afraid to offer them lodging or food out of fear of the
armed Assyrians (vs.14-15). In verse 15, Isaiah says “Within one year the glory of Kedar shall come to an end. This prophecy was probably given in the 14th
year of the reign of Hezekiah, when Sennacherib invaded Judah (Isa. 36). Kedar was a son of Ishmael, and head of one of the 12 Arabic
tribes. This tribe likely resided in the south part of Arabia Deserts. The name
'Kedar' seems to sometimes be used to denote Arabia in general, or Arabia
Deserts particularly. The devastation predicted was brought upon them by the
Assyrians, leaving few survivors. It may have been that when Sennacherib
invaded the cities of Judah, he assaulted Arabia on his way. This prophecy
includes a direct quote from God (v.16) that few warriors from
Kedar would survive this predicted event.
Chapter 22 –
This chapter seem divided into two parts:
(vs. 1-14 &
vs.15-25) The first part is
introduced in v.1 as the prophecy
regarding the Valley of Vision, which refers to Jerusalem, the home of prophetic vision; and it describes the reactions of the residents of Jerusalem upon the menacing
approach by the Assyrian Army. Verse 2 suggests cowardice – that their soldiers
did not die in defense of the city, but probably
succumbed to the famine and pestilence that usually prevailed in a besieged
city, Verse 3 speaks of more cowardice by the city leaders, who while trying to
flee before the enemy reached the city were captured without resistance. In
verse 4, as Isaiah grieves over his vision of the destruction of “my people” - the
people of Judah - he asks to be left alone in his grief. In verse 5, Isaiah
makes it clear that all this is brought by the LORD Almighty as punishment for their sins. In verse 6, two
nations are identified as part of the Assyrian army – those of Elam, and of
Kir. Elam, known for their expert archery, is identified in Is. 21:2 as those
that attacked Babylon when it was destroyed. Kir seems to be a reference to an
area of the Media, by the Kyrus or Kur River; and in effect, refers to the
Medes. Kir is also mentioned in 2Kings 16:9 as the area to which captives from
Babylon were carried off. Verse 7 speaks of the valleys adjacent to the
city of Jerusalem being full of chariots and cavalry of the invading Assyrian
army. Verse 8-11 describe efforts to
defend the city, and their failure to seek help from the Lord, the One
Who Isaiah says planned this event long
ago. But rather than seeking the Lord
in repentance, Isaiah records in
verse 13 that the residents
of Jerusalem chose to binge with the food and drink that remained, choosing the
‘eat, drink and be merry, for tomorrow we die’ as their insolent response to
the crisis and His warnings. Then, in
verse 14, the Lord declares that they have demonstrated that,
until their dying day, they would never repent and atone for this. It is
possible that the connection between the two seemingly disparate parts of this
chapter is the example of luxury and false security that Shebna, in his
influential position as treasurer and steward of Hezekiah’s palace, had set for
the people; and leading them to their actions of verse 13. In verse 15, the LORD tells Isaiah to confront Shebna for his abuse
of power (v.16), and that the
LORD is about to take him from the position he has misused and roll him up
into a ball and violently hurl him into another country where he will die (vs.17-19); and replace him with God’s servant, Eliakim (perhaps one of Isaiah’s followers), and confer
upon him and also his offspring, the honor and authority that Shebna had
abused (vs.20-24) But in verse 25, God warns that even Eliakim’s offspring that hang on the
nail (Eliakim) that God had firmly set or established, are not exempt from the
corruption of nepotism – and when that occurs, the nail that He had fastened in
the sure place shall be sheared off and fall, and those left hanging on it
shall fall with it.
Chapter 23 – This chapter, like chapter 22, is of two parts: verses 1-14; and 15-18. The first part is a prophecy of the fall of Tyre; the second is of its restoration and conversion. During the reigns of David and Solomon (1010 to 931 BC), there was a tight alliance between Israel and Hiram, king of Tyre. But by the time of Uzziah’s reign in Judah (about 790 BC), that alliance had deteriorated into hostility. The nearer proximity of Isreal, the northern kingdom, lent itself to closer trading relations with it than the southern kingdom of Judah. Many of the names of the port cities of the Mediterranean that Isaiah mentions in this prophecy are no longer in current use: Tyre, the subject of this prophecy, is a coastal city about 12 miles north of the border with Israel in southern Lebanon. There are actually two – the original Tyre, and ‘New Tyre’, which was built on a rock just west of the Lebanon shoreline; Tarshish is coastal city of commerce, possibly Tartessos, a port in southern Spain, Sardinia in Italy, or Tarsus in Cilicia (southern Turkey); Kittim (Citium) was the chief Phoenician colony on the island of Cyprus (v.1). Sidon (Saida) (vs.2 &4) is a coastal city of southern Lebanon, located about 20 miles north of Tyre, which was considered a colony or ‘daughter of Sidon’ (though Tyre, itself, was the founder of its own colonies); Shihor (Sihor) (v.3) is the easternmost branch of the Nile River; (v.4); Phoenicia (v.11) consisted of city-states along the coast of Canaan. The Chaldeans were the Babylonians (v.13). Verse 4 is interesting, While the sea is credited with saying, “I have neither labored nor given birth to sons or daughters, nor do I nourish offspring.”, it seems to be expressing the sentiments of Tyre: 'My wealth and resources are gone - my commerce destroyed. I no longer plant and nourish cities and colonies with my trading, as I once did. The second part (vs.15-18) is a prophecy of God’s grace in the restoration and conversion of Tyre. After 70 years of being forgotten – as the dominant commercial force of world– her prominent role in the world commerce shall be restored (v.15); and she shall again resume her lucrative world trade (v.17) – but with a marked difference: her earnings will no longer be hoarded, but set apart for the – her profits for those who live before (serve) the LORD (v.18). By the time of Alexander, the Great, , (about 326 BC), history records that Tyre was again a flourishing world trade center; but history does not tell us when that prosperity returned. There is no reason to question that, along with the accuracy of occurrence of restoration of Tyre from the effects of the Babylonian conquest, the time frame of the prophecy was no less accurate. The peculiar words of verses 15b and 16 are likely the words of a song of a harlot as she describes her recovery of her lost place in the memory of men of her “trade”.
Chapter 24 –Chapter 24 contains the first in a series of
prophecies that are mainly concerned with Judah (Isa_24:1-23; Isa_25:1-12;
Isa_26:1-21; Isa_27:1-13;
Isa_28:1-29; Isa_29:1-24;
Isa_30:1-33; Isa_31:1-9;
Isa_32:1-20; Isa_33:1-24;
Isa_34:1-17; Isa_35:1-10). Chapter
24, verses 1-12 describe
Judah as a country filled with confusion, distress and devastation, which is
shared equally by all – priests, laymen, master, slave, rich and poor (v.2); all brought upon them by the LORD as punishment for their disobedience and
infidelity (v.5). The
land is consumed a curse that brings gloom to where there was joyful music; nor
is there any comfort in wine or strong drink (vs.6-11). The few dispersed survivors, in gratitude, shall sing for joy,
praising the LORD, with
the sounds reverberating across the sea (vs.15-16a). But
Isaiah remains grieved by the people’s persistence in the insincerity and
deceit that had led to this devastation (v.16b). Nor
has God’s punishment ended, as seen in
verses 17-22; but with the LORD Almighty ultimately reigning gloriously (v.23).
Chapter 25 – This chapter consists of three prophecies. The first is of Judah’s praise and thanksgiving to God for their deliverance by His destruction of Babylon (vs. 1-5). The second is of God’s favor to the Gentiles and God’s people, when they are united on Mount Zion, (vs. 6-9). The third is of God’s hand of favor on the mount of Jerusalem while He destroys prideful Moab, (vs. 10-12).
Chapter 26 – Verses 1-19 contain a song of praise and thanksgiving that Israel will sing in that day of God’s deliverance described in chapter 25. Verses 20-21 is a postscript where Isaiah warns his people that the time of peril has not yet passed; and that the time for that joyful singing is not yet at hand.
Chapter 27 – This chapter is fuller statement or
elaboration of the last verse of chapter 26, regarding both the chastisements
of Israel and of God’s judgments on His enemies. It is not clear what the “Leviathan” of verse 1 represents. Most Bible
commentators offer you several choices; they range from the literal - some sort
of sea monster, dragon, or crocodile, or “piercing serpent” - to the
figurative: worldly powers that persecute God’s
people, which may include Egypt,
Assyria, Babylon, Gog and Magog, and perhaps even Satan, the enemy of God’s people. The “In
that day” of verse 2 is likely the day when the enemies of God’s people are destroyed; a day
of singing about God’s fruitful vineyard, which He cares for and protects from those that would harm it.
Verse 6 predicts that Jacob, His vineyard, will again flourish and prosper. Verse 7 asks
if God
has dealt as severely with His people as severely as He has her enemies. Verses 8&9 answer “No” – a measured
response was used: war and exile, like a strong wind, in atoning for their
idolatry. In verses 10-11, the destruction of Jacob’s enemies, such as Babylon,
is contrasted with God’s remedial punishment of His people. In
verses 12-13, a re-gathering of God’s people from their exile in Egypt and Babylon is
prophesied.
Chapter 28 – The 28th through the 33rd
chapters of Isaiah comprise an almost continuous prophecy concerning
the destruction of Ephraim, the infidelity and folly of Judah, the danger of
their alliance with and reliance upon Egypt, the distress that Assyria would bring
about, from which God would deliver them when they
turned to Him. This 28th chapter deals with the time just before the
sixth year of Hezekiah's reign (about 710 BC).
It expands upon Isaiah’s statement
in the last verse of chapter 26, and in so doing, he also expands the scope of
his prophecy, in this case to include what he refers to as “The crown
of pride, the drunkards of Ephraim”
in verse 1. Bible commentators seem to agree that the crown of pride of Ephraim
is Samaria.
Verse 7 refers to Israel being led by drunks; and evidently addiction to wine was
a serious problem in Ephraim, which is a term often used to refer to the 10
northern tribes, and it is said that Samaria, the capital, was a fertile valley
known for its excellent wines. In verses 9-10 is apparently a sarcastic quote
of the priests and other leaders, drunk with wine and pride. So in verse 11,
Isaiah says that since they scoff at and reject God’s message by
Isaiah’s lips, God will speak to them by foreigners’ lips – the Assyrian invaders.
Verses 12-13 might be paraphrased as “Since you reject God’s word when He points the way to
your rest, He will resort to ‘rule after rule, and precept after precept’
(dos & don’ts) to keep you from ruin.” Verse 15 probably does not mean so much that they had made a formal
covenant with death, but that their behavior betrayed an attitude of no fear of
death or hell, as if they had made such a covenant. It may also allude to the
covenant they had made with the Assyrian king, before they stopped paying him
tribute that had kept him at bay. In verse 16, God
says while you trust in your own delusions of safety, I am laying a sure
foundation of salvation, the Cornerstone, one
of the early prophecies of the Messiah, often
referenced in the New Testament (Rom.9:33, 10:11, 1Pet.2:6). In verses 17-20, He
says He will become the standard for justice
and righteousness, and do away with lies of false refuges, which render moot
your so-called covenant with death. In
verse 21, Isaiah assures them that God
will act decisively, and he cites two instances or illustrations of this - as
he did at
Mount Perazim when He broke forth upon David’s enemies like surging water (2
Sam.5:20), and when the LORD routed the Amorites before Joshua and the Israelites (Joshua
10:10-12).
In verse 22, Isaiah warns them to quit scoffing at God’s message, because he has heard from God what God
has in store for the land of Ephraim. There are several interpretations of
verses 24-28, three of which are summarized here:
1. It is intended to illustrate the wisdom of the
divine dispensations.
2. It refers to the delay of judgment on sinners,
that like the farmer is not always ploughing or always threshing, so God is not always punishing; but He will punish at last.
3. That although God
chastises His Own people, His
ultimate purpose is not to destroy, but to purify and save them.
And like the farmer, after harvesting his fields, uses different methods
and devices for threshing, according to the nature of the grain; so God delays the implementation of His punishment to be preceded by what may seem
to be a period of inaction; but is really one of preparation, and He tailors what He
uses for His “threshing” to the
capacity and guilt of the transgressor.
Verse 29 closes out
the chapter by simply stating that all this comes from the wisdom, mercy and grace of the LORD Almighty.
Chapter 29 –
This chapter consists of two parallel
parts (1-8, & 9-16), each containing the same series of promises and
warnings, but in different forms). The prophetic essence of both is that Zion
should be threatened and assailed, but not destroyed, but rather strengthened
and enlarged. In verse 1, “Ariel”, like “Valley of Vision” of chapter 22:1
& 5, is a poetic reference to Jerusalem; and then Isaiah speaks
sarcastically of vanity of their religious festivals repeated year after year.
(Ariel is also interpreted as “the lion of God”
or the “the altar or hearth lion of God”.)
In verse 2, God says He
will distress Ariel (likely by the siege of Sennacherib); and
that she (Jerusalem) would be to Him
what her name means – “the lion of God”
or the “altar or hearth of God” - a place of sacrifices. In verse 3 , God
says He will be the One
to bring about sieges by their enemies; and in verse 4, their stout words will
become the feeble whispers of the vanquished. But in verses 5-8, a promise that
“in an instant”, the hordes of invaders shall vanish. Verses 9-14 offer insight into the reasons for
the predicted punishment of “Ariel”.
Verses 15-24,
is a parallel prophecy also introduced by “Woe to…” , that indicts the leaders
who imagine they can hide their perverted plans and deeds from God (v. 15), as well as deluding themselves with imagined
reversal of their roles as clay with that of the Potter,
their Creator (v. 16).
The remainder of the chapter (vs.17-24)
is a prophecy of future fruit of the gospel, when Lebanon,
representing gentiles – the New Testament church, will become a ‘fruitful
field’, as elaborated later in 32:15 (15This
desolation shall last until the Spirit
is poured upon us from on high, and the wilderness (Lebanon) becomes a fruitful
field, and the fruitful field is counted as a forest.)
Chapter 30 –
The chapter may be divided into three
parts. In verses 1-7, Isaiah shows the sin and folly of their plans for
protection from Assyria by relying upon Egypt, with total disregard for God as
their shield. Egypt and Assyria were the two world powers that Israel
continually ‘oscillated’ between - at war with one and allied with the other.
In verses 8-26, he expands upon their sin of trusting mortals rather than God and relying on men and makes the connection
between Israel’s general character and spiritual state, characterized by deceit
and rebellion, and God’s judgement
that must follow. In the midst of that indictment, in verse 18, it portrays God patiently waiting, hoping for the
opportunity to be gracious and show His
abiding love and compassion to Israel. In verses 27-33, he foretells the
Assyria’s power being broken by His
divine intervention (2 Kings 19:35), that
eclipses their futile plans for protection from worldly kingdoms.
Chapter 31 – This chapter seems to be a continuation of the warnings and rebukes of chapter 30. In verses 1-3, God warns Israel against looking to Egypt rather than God for protection. In verses 4-5, Isaiah speaks of God’s ability and determination to watch over and protect Jerusalem. In verses 6-9, Isaiah pleads with the Israelites to turn from their rebellion and rejection of God as their refuge; and prophesies that when God has destroyed the Assyrian army that they so feared, they shall feel shame for their reliance on idols and worldly kings for protection.
Chapter 32 – This chapter
seems to consist of 3 parts: Verses 1-8 predict times of relative purity, and happiness following the
defeat of the enemies of God's people, probably during the reign of
Hezekiah, with an allusion to the more future reign of the true King. Verses 9-14 describe a period of wrath, expressed as a challenge
and rebuke to the women of Judah before Judah’s deliverance. Verses 15-20 contain the promise of restoration - partially fulfilled upon the defeat of their enemies; again upon their return from the Babylonian
exile, when God moved Cyrus to give them liberty to return to Jerusalem; and
finally, in the days of the
Messiah, when the Spirit is poured upon us (the Church) from on high.
Chapter 33 –
This chapter begins with a warning to the
Assyrians (v.1) and Sennacherib (v.8) with an intervening a prayer of praise to God,
in verses 2-6. In verses 6-9 is a description of the devastation of the land.
In verses 10-13, the Lord declares His
intent to act in response to the Sennacherib’s
boastful and excessive destruction in such a way that all – near and far - will
know that by His power the threat of Assyria
was neutralized. In verses 14-16, the fire of God’s
wrath is manifested against the godless among His people; while the fire of His
love and protection is manifested for the upright and faithful. Their eyes
shall behold their king (Hezekiah), no longer in sackcloth and ashes, as the
glory in their deliverance and ask “Where are the
Assyrian officers and their siege towers?” as they gaze upon a peaceful and
secure Jerusalem, basking in the providence of their Lord
and true King (vs.17-24).
Chapter 34 – This chapter warns of God’s anger and judgement. Verse 2 says that the LORD is angry with all nations and their armies; but then Edom (Idumea) is singled out and specifically mentioned as the target of His sword of retribution in verses 5,6, 8, 9 and 11, and taken at face value, this passage is limited to God repaying the Edomites “for all that it did to Israel” (v.8). The Edomites were the perennial enemies of God’s people, and probably had participated in Sennacherib’s invasion of Judah, as well; but as verse 2 suggests, Edom is representative of all that chose to be hostile to God and His people. God’s message is meant for a broader audience than just the Edomites.
Chapter 35 – In contrast with the vision of desolation of the land of God’s enemies, the prophecy that Isaiah brings in the preceding chapter, this chapter describes his vision of the land of God’s people as a desert blooming like a rose, a vision of restoration of God’s garden (vs.1-2) intended to strengthen the people who walk in His ways (vs.3-10).
Chapter 36 – Chapter 36 is the first of four historic chapters, (36-39) that make up the historic part of the book of Isaiah; and it records Sennacherib’s invasion of Judah and some of his blasphemous utterances and sheds light on some of the prophecies of Isaiah that precede it. Several commentaries take issue with the dates and sequence of the events of chapter 36, relative to the reign of Hezekiah, citing Assyrian inscriptions regarding Sennacherib and other passages in scripture. They attribute the discrepancy to errant assumptions by an editor of Isaiah regarding the sequence of some of these events; but the date variances do not detract from the veracity of the chapter, as a whole.
Chapter 37 – This chapter is a continuation of chapter 36 and describes King Hezekiah’s reaction to Sennacherib’s blasphemous message and demands – tearing his clothes and going to the Temple, sending a message to Isaiah to ask him to pray that God would rebuke Sennacherib for his words (vs.1-5); of Isaiah’s assurance that God would cause Sennacherib to return to his own land, where he will die by the sword (vs.6-8). In verses 14-20, Hezekiah prays for God’s deliverance from Sennacherib’s threats. In verses 21-35, Isaiah delivers God’s answer to Hezekiah’s prayer. Verses 36-38 tell of the Angel of the LORD killing 185,000 men in the Assyrian camp; and of Sennacherib’s hasty retreat to Nineveh, where 2 of his sons killed him with the sword. This chapter is almost identical to 2nd Kings chapter 19.
Chapter 38 – This chapter contains an account of Hezekiah’s illness and miraculous recovery, together with a Psalm which he composed (vs.9-20) in commemoration of his sufferings and deliverance. 2 Kings 20:1-11 contains a parallel passage that is more detailed and chronologically accurate, but it omits Hezekiah’s psalm.
Chapter 39 – This is the last of four consecutive chapters, 36-39, that are more historic than prophetic in nature. It relates an incident where the son of the Babylonian king sent an envoy with a letter and gifts to Hezekiah upon the news of his miraculous recovery; and Hezekiah’s indiscretion in showing them all of Judah’s treasures and resources; prompting Isaiah to reveal God’s word that all of those precious things, as well as some of his descendants, will be one day be carried off to Babylon.
Chapter 40 – This chapter marks a shift from the preceding 4 historic narratives to more prophetic passages; and here, God proclaims that the days of Jerusalem’s warfare and sadness are over; that her sins are atoned for, having received double for her sins (v.2); and a prophecy of the advent of the Messiah (vs.3-5, 10-11). It further proclaims the incomparable attributes of our God, (vs.12-30). Verse 31 ends the chapter by declaring that those who trust in the LORD shall renew their strength; they shall mount up and soar on wings like eagles; they shall run, and not grow weary; and they shall walk, and not be faint.
Chapter 41 – This is a continuation of the preceding chapter; and consists primarily words of comfort addressed to the Jews exiled in Babylon that their long captivity was about to end. The word “islands” (v.1) sometimes refers to maritime countries; and here it is evidently used to address all distant nations, people far removed from Judah or Babylon; and is God’s challenge to debate Him as to which is able to deliver them in times of trouble – their idols; or the sovereign God. As part of His argument, in vs.2-3,25), He makes an allusion to His conquering servant, Cyrus – not by name here; but in later chapters, (44, 45 & 48)– God will explicitly identify Cyrus by name, at least 80 years before Cyrus was born, and well before he established his Persian empire. The thrust of God’s argument in this debate is that pagan idols are feckless; while He is more than able to save, His predicted raising up and use of Cyrus being just one small example of His power.
Chapter 42 – This chapter is introduced as God reveals His Son as the gentle Messiah Who will bring justice to the nations (vs.1-4), the Agent of all creation (v.5), Whom He has called to be a Light to the Gentiles (vs.6-8). In the latter portion of the chapter, the Church or Body of Christ, is indicted for its disobedience; and God expresses His righteous anger with them (vs.18-25)
Chapter 43 – In this chapter, God declares His special, abiding and protective relationship with Israel, which is both encouragement (vs.2-21), as well as an indictment of them (vs.22-28).
Chapter 44–Like the 40th and 43rd chapters, chapter 44 opens with God’s assurances and promises to Israel. In verses 1-8, we find God‘s words, where He states that He has chosen them; and that He will pour His Spirit and blessing upon them, their children, and descendants (vs.1-4). Most scholars agree that in verses 5-8, God is speaking of future Gentile believers who will publicly declare their faith in and allegiance to Him., and to Christ, the Messiah. Verses 9-20 are likely the words of Isaiah, where he elaborates upon the folly of those who delude themselves by putting their trust in idols and images that are nothing but feckless objects of their own making. In verses 21-28, God again speaks, reminding Israel the He, the Creator of all things, has formed them as His servants, and assures them that He will not forget them, but has swept their sins away and redeemed them; that Judah’s cities will be built and restored; and then that Cyrus, ‘is My shepherd, and shall accomplish all that I desire’ and to Jerusalem, ‘You shall be built’; and to the Temple, ‘Your foundations shall be laid’ (v.28).
Chapter 45 – Here, again, in verses 1-7, as in the last verse of chapter 44, the LORD speaks of calling Cyrus ‘by your name’ (v.3) and empowering him as His servant. In verses 8-13, the LORD speaks of commanding the heavens to pour down His righteousness upon the earth like rain, and the people of earth being receptive to that righteousness. And He asserts His prerogative, as the Creator, to act as He sees fit; and once again states that He has raised up Cyrus in righteousness, and will direct all his ways; so that he shall build His city, and free His people that are in exile (v.13). In verses 15-23, Isaiah reflects on the unsearchable ways of God. Some say it is as viewed by Jews returned from years in exile, while others say as seen by the heathen gentiles when they witness the salvation of Israel – that while God had seemed unwilling or unable to help them; it becomes evident to both groups that He has been planning their rescue through His servant, Cyrus; and Isaiah contrasts the results enjoyed by those who trust in idols (v.16) with those who trust in God (vs.17, 24-25).
Chapter 46 – Bel (Belus) and Nebo were idol-gods of the Babylonians. Nebo represented the planet Mercury; and was regarded as the scribe of heaven; and subservient to Bel, which was the chief god (lord of heaven) of the Babylonians. It was also known to the Phoenicians as Baal. Many of the kings of the countries integrated these names as prefixes to their own names or towns, as in Bel-shazzar, Bel-teshazzar, Baal-Peor, Baal-zebub, Baal-Gad, Baal-Berith, etc. The Babylonians had bowed down to them; but now, they bow down to the victorious Persians; and are reduced to burdens of beasts as they are carted off by Cyrus for their precious metal content (vs.1-2). In verses 3-4, God tells the people of Israel that He has carried them from the womb, will continue to rescue and sustain them, even in their old age. In verses 5-10a, He challenges them to compare Him with any other so-called gods or idols. In verses 10b-11, He asserts that He declares what He intends from the outset; and that He will accomplish what He intends; and then again speaks of calling His servant, Cyrus to fulfil His purpose - this time referring to him “as a bird of prey”, (v.11). He closes the chapter by telling His “stubborn and far from right people” that He is bringing His splendor - righteousness and salvation - to Zion (vs.12-13).
Chapter 47 – In this chapter, God, Himself, tells Bablylon, personified as a queen, to come down from her throne and take up menial tasks such as grinding meal at a millstone and wading through deep water- all symbolic of her being deposed from her position of honor, power and luxury (vs.1-3). In verses 4-8, God tells her He is taking vengeance upon her because, though He was angry His people, and used her to punish them, she vindictively showed His people no mercy. In verses 9-15, God tells her that, despite her assurance from many advisors that practice sorcery, astrology, witchcraft, etc., calamity that she will not see coming will strike suddenly; and none of these workers of magic will be able to save her, but will be consumed like straw by a fire ‘too hot to sit by’.
Chapter 48 –
In this chapter, God takes the
obstinate and stubborn descendants of Jacob to task for their duplicity. In verses 3-8,
He pointedly states
that He has told them in
a timely fashion so that they cannot claim either that they already knew that
or claim ignorance of it. In verses 9-11, He tells them that it is for His Own name’s sake that He has exercised
restraint and not entirely annihilated them; but has afflicted them for their
own correction, Then, in verses 12-15, He again asserts His sovereignty in
choosing Cyrus as His servant to act against the Chaldeans, and ‘put an end to the
Empire of Babylon’. In verses 16-19, it is Isaiah who states that this prophecy
was given in plain, unambiguous language; expressing God being grieved at
the blessings He would have lavished upon them did not as a consequence of their
disobedience Then the chapter closes
with Isaiah telling them to joyfully flee Babylon and praise God for their
redemption.; and a declaration by the LORD of “no peace for the wicked” (vs.20-22).
Chapter 49 – This chapter is
rich in insight and well worth the effort to grasp its truths; but it does have
some linguistic ‘stumbling blocks’ to overcome. It opens with Christ speaking of His
mission as the Messiah and foretelling that, upon His
rejection by most Jews, that mission will the expand in scope of far beyond God’s
restoration and salvation for Jacob (the Jews), to include the Gentile nations
is prophesied. Verse 3 It is a little puzzling as to why God
addresses His Son with the appellation “O Israel”
in verse 3. Bible commentaries vary in their theories as to the reason. Some
question whether it is addressed to Christ, Isaiah, or some other entity, or
“came by error”. It is applied to Christ nowhere else in Scripture. Nearly
all English translations of verse 5 have what seems to be a premature and
misleading introduction for the prophecy that is uttered by God
the Father in verse 6, where Christ
quotes God in prophesying that He,
as the Messiah, will do more than restore Israel to God,
but that He will also be ‘a light unto the Gentiles’ Verse 7 was also puzzling as to who is being
quoted until further research revealed that this confusion was caused by poor
wording in about half of the English translations. The RFP Bible will be
revised for clarification. As clarified, it is God
the Father Who is quoted in
verse 7 as He assures His Son that He will ultimately be honored by kings for His redemptive work.
Then, as God’s
promises of verses 8b-12 are realized, Isaiah of foretells and calls
for a joyous assembly of God’s people (v.13), while
some in Zion say that God has forgotten and forsaken them (v.14), prompting God to respond the He has not –
nor ever will – forget them, anymore that a mother could forget her nursing
child. And He promises
that they will soon see their children return and their enemies depart; and
that even their most desolate places will soon be crowded with inhabitants (vs.15-21). In verses 22-23, God further promises that He will
cause foreign nations to honor them and even pamper their children, saying He will
change the nature and behavior of former fierce enemies and tyrants to favor
and make restoration, in acknowledgment of their God and Redeemer (vs.24-26).
Chapter 50 – This chapter opens with God demanding evidence - likely from those who complained that He has forsaken them in 49:14 - that He had divorced or abandoned their mother, the nation of Judah. God points out that it is by Judah’s own transgressions that she is estranged from Him (v.1). In verse 2, He seems to be asking “When I did come to you by My prophets, why was there no response to My call to repentance? Is it because you think I will not or cannot save you? He then offers a few illustrations of His ample power (vs.2-3). Then in verses 4-11, it is Christ Who declares that the LORD God has given Hm wisdom and authority to comfort, teach and enlighten mankind; and then He foretells some of the abuse He will suffer in carrying out His ministry (v.6,) but that He remains resolute in fulfilling it with the help of the sovereign LORD God (v.9). In verse 10, Christ urges those Gentiles who fear God, but are in darkness, to trust in God for their light; but that those Jews who walk in their own (legalistic) light shall arrive at a place of sorrow (v.11).
Chapter 51 –This chapter opens with Isaiah speaking in God’s name, as God tells the Jews who seek Him and pursue righteousness to remember their roots – to look to the rock from which they were hewn - their forefather, Abraham; and then He promises Zion (Israel) compassion and comfort; and to restore her ruins, and her wastelands will bloom like the garden of Eden (vs.1-3). In verse 4-5, God promises that His law and justice shall be a light to the nations; and that His salvation and justice is on the way.
It is not clear whether the event
described in verse 6 – the heavens vanishing – is hypothetical or an absolute prediction; and if it is absolute – the time
period of that event – but the point remains that regardless, the righteousness
of God as displayed in the salvation
of His people shall remain unchanged
by even the most dramatic events (vs.6-8).
It is also unclear who the speaker is beginning in verse 51:9,
as well as two similar verses – 61:17 and 52:1. Scholars differ, offering four
possibilities: (1) - The redeemed
and ideal Israel, (2) - Christ, the Servant
of the Lord, (3) - Isaiah, or (4) - God, Himself.
Verses 9-23 are likely the words of Isaiah, where twice he quotes God:
in verses 12-16 and again in verses 22-23. Isaiah’s reference to Rahab in verse 9 is regarding God’s disdain for the ineffective help afforded
to Judah by Egypt (Is.30:7).
Chapter 52 – This chapter opens with a summons for Zion (Jerusalem) to awaken from a state of spiritual slumber, and exchange its garments of mourning and exile for garments of splendor, befitting its role as a city set apart for God’s glory, where the impure will not enter (vs.1-2). Then follows several quotes of God, Himself: In verses 4-7 He speaks of two similar events – of His earlier rescue from Egypt, and now, from Assyrian oppression in Babylon. In verse 5, He says, “And now, what do I have here?” This is likely God’s way of pondering what intervention by Him is called for when His people are abused and mocked, and He is blasphemed by their captors. In verses 8-13, He foretells their joyful return from exile there. Then, in verses 13-15, He gives a glimpse of Christ, His Servant during His earthly ministry.
Chapter 53 –
The “report” of verse 1 likely refers to the last 3 verses of chapter 52; and
likely expresses Isaiah’s lament over the widespread unbelief among the hearer
of that prophetic message. In verses 2-9, Isaiah expounds upon the
prophecy of the Messiah as
a humble suffering Servant - words that would not be
well-received by the Jews who expected their Messiah to come in pomp and glory. In verses
10-12, Isaiah adds to his prophecy that it is LORD’s will for Christ to bear the
cost of mankind’s sins; and by His death to
justify and redeem many. The
statement in 53:10 that “God shall prolong His days”, as it appears in most English translation,
could be misconstrued; and readers are referred to the lengthy [Note] in this
chapter of the RFP Bible for a fuller explanation of verse 10.
Chapter 54 – Here, as in other Isaiah passages, the time referred to in verse 1 -the time of the woman’s barrenness - may be when Judah was afflicted before God used Cyrus to deliver her; or it may refer to the time of meager growth in the body of true believers within the Jewish nation in the Old Testament, and even during Christ’s ministry on earth (or both periods); which Isaiah then contrasts with her predicted growth in children - Gentile believers in the New Testament in verses 2-6. In verses 7-17, God reassures her that while He did abandon her (vs.7-8), He will watch over her with His loving kindness (vs.9-17).
Chapter 55 –
Chapter 55 opens with an invitation to all by God Himself,
– an invitation that He
proclaims to Gentiles as well - any who thirst, who crave or sense the need for
spiritual revival. It is not unlike Christ’s
words in Mt.5:6
– “Blessed are those who hunger
and thirst for righteousness, for they will be filled.”
The blessings offered cannot be bought with money (v.2); where God
promises to make an everlasting covenant with those who earnestly respond (v.3). While verse 4 refers back to David (v.3), it is likely also an allusion to the Messiah,
Whom God
has made His witness to the people, to
draw ‘nations they did not know’ - Gentiles – to the Lord.
(vs.5-6); and in verse 7, the wicked
are admonished to repent. In
verses 8-9, He reminds them that His
thoughts and ways are quite different from those of man, as is the efficacy His
word (gospel) (vs.9-11). Verses 12-13 is likely
another instance where two different times and events are cited: one
contemporary - of God redeeming exiles from
Babylon by His servant, Cyrus; and of God
redeeming His people - mankind - by His
servant, Christ.
Chapter 56 – In this chapter, God combines exhortation for justice and righteous behavior with promises of His blessings and salvation to all who obey, regardless of their current status. He says “Keep justice, and do righteously; for My salvation is coming soon, and My righteousness will soon be revealed (v.1). In verses 2-8, He says that all who abstain from evil, keep the Sabath, who love and serve the Lord, whether foreigner, eunuch, etc., will receive an everlasting name and will endure forever. In verses 9-12, Isaiah indicts the leaders and priests as ignorant, greedy and self-indulgent.
Chapter 57 –
In verses 1-2, Isaiah says that when a righteous person dies, he is taken away to be
spared the evil that is coming; and they shall find peace and rest. Then, in
verses 3-10, God asks adulterers and
idolaters what they are so afraid of, that they
are not honest with Him, nor show any fear or reverence for Him; and is it
because of His long silence that they do not fear Him. Nearly all
English translations of verse 12 speak of their “righteousness”, which God here speaks of
with sarcasm that He will now expose, saying that their ‘good deeds’ will be of no
benefit to them. And when they cry out for help, their collection of idols will
be of no benefit to them, either - that a mere breath of wind will blow them
away; but he who puts his trust in Him for refuge shall inherit the land, and
possess His holy mountain, (v.13). In verses
14-20, God says “Clear the way of any
obstacles of My people. I was angry at the iniquity of their greed, and I chastised them
and hid Myself in My anger; but I will not always be angry; I will heal them; I will guide them,
and I restore comforts
to those who mourn. But then in verse 21, Isaiah says “There is no peace”, says my God, “for the wicked.”
Chapter 58 – God tells His people their devotion to Him is all form – but no substance - your fasting is for your own pleasure – to feel good about yourselves; and all the while, you oppress and exploit your workers. Your fasting ends in strife and debate, and hitting one another with vicious blows. You cannot expect that kind of fasting to ever get you anywhere near Me. You go through the motions of humbling yourselves before Me. Do you really think that I, the LORD, find this acceptable? (v.5) loosen the chains of injustice; lighten heavy burdens of the oppressed, break their yokes, and set them free; share your food with the hungry, invite the outcasts and the poor into your house; when you see the naked, to clothe them; and do not turn away the needy among your own flesh and blood (v.7). Then your light shall shine; your wounds will quickly heal; your righteousness shall go before you; and the glory of the LORD shall be your rear guard. and then, when you call, the LORD shall answer; when you call for help, He shall say, ‘Here I am.’ If you do away with your oppression, finger-pointing, and malicious gossip. If you put yourself out to feed the hungry, to aid those in trouble, then your light shall rise out of your darkness like the noonday. The LORD shall be your constant Guide, satisfy your needs, and restore your strength. You shall be like a well-watered garden, and like a never-failing spring of water. And some of your people will rebuild the old ruins; you shall restore the age-old foundations, and shall be called, ‘The Repairer of the broken walls’, and ‘The Restorer of streets and dwellings.’(vs.8-12). “If you honor the LORD and His Sabbath day and refrain from doing whatever you please on My holy day; if you call the Sabbath your delight, and do not go your own way, do as you please, then you shall find your delight in the LORD; and I will cause you to ride in triumph upon the heights of the land, and you shall feast upon the inheritance of your father, Jacob; for I, the LORD, have spoken it.” (vs.13-14).
Chapter 59 –In this chapter, God tells His people that He is willing and able to save (v.1), but they have chosen evil over justice, shedding innocent blood, no one stands for truth and integrity; and justice is overturned; and their sins are a separation between them and their God, so that He will not hear them (v.2). In verses 3-15, Isaiah recites a litany of evil deeds and transgressions that his people are guilty of that cause their separation from God; and Isaiah confesses that they have rebelled against God. In verses 16-21, Isaiah speaks of God being appalled at what He sees, and in the absence of someone to intercede, of stepping in, Himself, to rectify, to punish His enemies and adversaries, and to bring salvation to Israel, saying, “The Redeemer shall come to Zion, and to those in Jacob who repent of their transgressions” (v.20), and speaking of His covenant with them, their children, and their children 's children from henceforth and forever more (v.21).
Chapter 60 –
Isaiah’s
vision in chapter 60 is of the world covered in thick darkness from which God tells Zion, (the New Jerusalem) to “Arise, shine; your
light, the glory of the LORD, has come, and the Gentile nations and their kings shall see it
and shall be drawn to your radiance, along with your exiled children, who will
come from afar (vs.1-4), bearing gifts to honor the name of the LORD, your God, and proclaiming praises and glory to the LORD (vs.5-6). They shall
rebuild your walls, and their kings shall serve you (v.9). Though I have chastened
you, I will now bestow My mercy and grace upon
you. Your gates shall never be shut; but always be open, day and night, so that
people, led by their kings, may bring you the wealth of the nations (v.11). Any nation that
will not serve you shall be utterly ruined. Trees shall be brought from Lebanon
to adorn My sanctuary; and I will glorify Zion, My footstool. The
children of those who had despised and oppressed you shall also come and call
you, “The city of the LORD, Zion of the God of Israel.” You who were forsaken, I will make the
everlasting pride and joy of all future generations. You shall be nourished by
kings. “Then you shall know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob. I will also make peace your leader, and
righteousness your ruler (vs.12-16). Violence and destruction shall not be known in
your land (v.18). The sun shall no more be your light
by day; nor the moon by night; because the LORD shall be your everlasting light and glory; and
the days of your sorrow shall be ended (v.19). Then all your
people, the work of My hands that I have planted
shall be righteous. that I may be glorified (v.21). They shall
possess the land forever. 22The smallest
family shall become a thousand, and the tiniest group a
mighty nation. At the right time, I, the LORD, will make this happen suddenly.” (v.22).
Chapter 61 –
Chapter 61 opens with Isaiah speaking in the words Christ,
(vs.1-3), which are essentially those spoken by Christ
in Luke 4:16-19. Isaiah then prophesies the rebuilding and restoration of
Jerusalem and other cities of Judah that had lain in ruin for generations; and
foreigners honoring and serving the people of Judah (vs.4-7). Then in verses 8
& 9, we have the words of God
declaring that He loves justice, will
lead His people in truth, reward their
suffering, and make
an everlasting covenant with them, and that their children will be honored among
the nations as the people that the LORD has blessed. There is another quote in verses
10-11, with many conflicting opinions as to whose words they are - varying from
a personification of Zion or Jerusalem; a personification of the church;
and the words of Christ, the Servant
of God. They are all plausible; but particularly in this case, the
identity of the speaker is crucial in interpreting what the speaker says! Christ, the same speaker as in verses 1-3, seems most credible here,
where He rejoices in the LORD‘s support for His Messianic
ministry.
Chapter 62 –
In Chapter 62 we have the words of God,
where He says that for the sake of
Jerusalem (Zion), He will neither rest
nor remain silent until her righteousness shines such that the nations note
the radiance of her righteousness, and all kings see her glory; and
she shall be called by a new name, which the LORD
shall give her (vs.1-3). (That new name is not revealed here; but may be similar to
what is given in Jer,33:16 - “Jehovah our Righteousness.”, or possibly the one
found in verse 4 – Hephzibah “My
delight is in her”.) In verses 4-5, God speaks of her as His
bride. In verses 6 7, He urges them to pray – to give Him no rest until He establishes
Jerusalem as the praise of the earth. In verses 8-9. God
says that He has sworn that He
will never again give His people’s crops to their
enemies or foreigners; but they shall enjoy them. In verses 10-11, Isaiah calls
for them to pave and clear any obstacles in the road as He
proclaims to the nations of the world, that Christ
the Messiah is coming and bringing them salvation. In
verse 12, Isaiah
says that those He redeems shall be called, ‘The Holy People’, ‘The Redeemed of the LORD’; and Jerusalem shall be called, ‘Sought After, A city no Longer
Forsaken.’”
Chapter 63 –
In the first 6 verses there is a prophecy in the form of a
dialogue between Isaiah and One he sees striding along the
mountains of Edom, with blood-splattered garments, Who
informs him that He (Christ),
has been trampling His enemies alone, with no one
to help, to
avenge and redeem His people from nations that oppressed them; and to bring them
salvation. Then, in verses 7-9, Isaiah speaks as the
voice of the Israelite exiles, praising God for all that He has done for
them. Two statements in verses 9 are worth noting for what they reveal about
our compassionate God– “In all their suffering, He, too, suffered.”; and “in His love and in His mercy, He redeemed them;
and He lifted and
carried them all the days of old. But they rebelled, and
grieved His Holy Spirit; therefore, He was turned to be their enemy, and He fought against
them”. Verses 10-14 relate the oft-repeated cycle:
rebellion-punishment-repentance-deliverance; and then in verse 15, as part of
their plea for rescue - they demand to know “Where are Your mercy and
compassion now?” and even ask “Why have You allowed us to
stray from Your ways, and harden our heart?”, as if to blame God for their
disobedience! The chapter closes with them reminding God that they are His people as part of
their plea (vs.18-19).
Chapter 64 –
In these 12 verses, Isaiah pleads with God
to exercise some the awesome power that He
has shown in times past on behalf of the people that wait upon, trust and rejoice in
Him (vs.1-5).
Isaiah confesses that they have sinned and incurred His
righteous wrath (vs.6-7). He reminds Him
that He is still their Father
and Creator, and
prays that God will not remain angry and
remember our trespasses forever (vs.8-9).
In verses 10-11, Isaiah tells God that His holy
cities are now a wilderness; and even Jerusalem is a wasteland; and our holy
and once glorious Temple, where our fathers praised You,
has been burned down, and all that we treasured lies in ruins. Isaiah closes
the chapter by asking God if He
will continue to withhold His presence and punish them (v.12).
Chapter 65 –
Verses 1-7 may well be God’s answer to
Isaiah’s plea on the part of the Jews in 64:8-9, where he reminded God that He
is still their Father - His people,
the work of His hand; to which He
now replies, ““I revealed Myself
to them””, but I
was not what they were looking for, but “I was found by those who did
not seek Me; I revealed Myself to those who did not ask for
Me.” (Rom.10:20).
- a prophecy of the calling and
conversion of the Gentiles. In verses 8-10, God
says that despite their evil ways and continual provocation of idolatry, He
will preserve a remnant like a cluster of bad grapes for the sake of the few
good. But as for those bad grapes, who did
evil before His very eyes, such as
offering. wine to the god of Destiny, He will ‘destine’ them
to the sword. While His servants rejoice, they shall know sorrow (vs.11-15). In verses 16-25,
God promises to “create
Jerusalem to be a delight, and a source of joy for its people”, who will enjoy
prosperity and longevity; where He will answer before they ask, and the wolf
and the lamb shall feed together, and the lion shall eat straw like the ox; and
“No one shall
either hurt nor destroy on My holy mountain”.
Chapter 66 -
This last chapter of the book of Isaiah contains direct quotes of God in verses 1-5, 12-13, and 17-24; as it closes
out this prophetic book by expressly predicting a change of dispensations, and it
describes the difference between the two. Verses 1-5, 12-13, 17-24 contain
direct quotes of God. The major differences between the old and the new
dispensations are:
1 - God will no longer
dwell in temples made with hands, (v.1).
2 - Instead, He shall live within
every sincere and humble heart, (v. 2).
3 - The ancient
sacrifices, even though divinely instituted, will now be as hateful as pagan
rites, (v. 3).
4 - Those who
still cling to the ritual of abolished sacrifices will be fearfully but
righteously punished, v. 4. {This is in view of Christ’s
perfect and once-for-all final sacrifice for all sins, so that such sacrificial
ritual this is now an affront to God.}
5 - The true and
faithful of Israel, those who were cast out by those who mocked God, shall soon be
glorified; and those mockers of Israel shall be put to shame (punished), (vs.
5, 6).
6 - Ancient Zion
can already be seen in travail through its transition to a new and glorious
dispensation, (vs. 7-9).
7 - They who
mourned for her seeming desolation will now rejoice in her prosperity and
honor, (vs. 10-14).
8 - At the same
time those of Israel who engages in idol worship and other abominable acts “shall
come to a terrible end together”, (vs. 14-17).
9 -Because God knows their evil
plans and deeds; and the place they once occupied shall now be filled by the
elect gathered from all nations, v. 18.
10 - A remnant of
the ancient Israel shall be sent out among the gentiles to gather the elect from
among them (v. 19).
11 - These elect shall come from every quarter and by every
method of conveyance (v. 20).
12 - Some of these
chosen people shall have priestly honors bestowed upon them, (v.
21).
13 - This new
dispensation is not to be temporary, as was the previous one, but shall last
forever, v. 22.
14 - While spiritual Israel is thus restored from all nations (v.23), its apostate counterpart shall be consumed by a lingering decay in full view of an astonished world, (v.24).”