Isaiah 66
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CHAPTER 66
Judgment and Hope (66:1–24)
1–4 God cannot be confined to a house, or a temple; God’s temple in Jerusalem was only a symbol of His dwelling place among men (see Acts 7:48–50).
In verse 2, God says that He esteems the humble and contrite (see Isaiah 57:15). Then, in verse 3, He denounces those who bring Him sacrifices and offerings, but who are not humble and contrite. God detests the sacrifices of the arrogant (Proverbs 15:8); He detests purely ritualistic acts of worship. In God’s eyes, such acts are equivalent to brutality and idolatry; they are abominations. Therefore, God will give harsh treatment to those who en gage in such worship (verse 4).
5–6 Here the Lord speaks to those who fear Him, to those who tremble at His word: “Your brothers who hate you—the wicked Israelite brothers who hate all who honor my name—will be put to shame” (verse 5). Such brothers sarcastically say, “Let the LORD be glorified,” but in the end they will be punished by the Lord; they will get all they deserve (verse 6).
7–11 Comparing Zion (Jerusalem) to a woman giving birth, God describes how He will repopulate the new Jerusalem.244 He will do it suddenly—in a day (verse 8); it will happen as if a woman had given birth without going into labor (verse 7). And the children who are born will be glad for Jerusalem, their mother (verse 10); they will nurse and be satisfied (verse 11).
12–13 Here the Lord promises to give Jerusalem peace . . . like a river245 (see Isaiah 48:18); the wealth of nations will come into it like a flooding stream (see Isaiah 60:5). Then, in verse 13, the Lord says: “. . . so will I comfort you.” Jerusalem may be the “mother,” but the Lord is the ultimate provider of all comfort and blessing.
14–16 When all this takes place, God’s faithful servants will rejoice and flourish (verse 14); but God’s foes will be judged with fury (verse 15).
In verse 16, Isaiah says that the Lord’s judgment will be executed on all men. In a general sense, all people—both the righteous and the wicked—will one day come before God for judgment (see Romans 2:6; 2 Corinthians 5:10; Revelation 20:11–12). However, in the Old Testament, the word “judgment” often implies condemnation and is more commonly applied to the wicked alone. For example, in Isaiah Chapter 65, “judgment” is placed in contrast with “salvation”; the wicked receive judgment (condemnation), while the righteous receive salvation.
17–18 In verse 17, God promises judgment on those who consecrate and purify themselves in order to worship idols in gardens (pagan shrines). Because of such evil, God is about to come and judge all nations and tongues, and then all mankind will see His glory (verse 18).
19–21 I will set a sign among the nations (verse 19), the sign of the Son of Man (Matthew 24:30). Those who survive—those who are not slain by the LORD (verse 16)—are the Jewish remnant; they will be sent to the ends of the earth to proclaim [God’s] glory among the nations (verse 19). And these Gentile nations will bring back to the Messianic Jerusalem all the Jews who have been dispersed throughout the world (verse 20). The dispersed Jews will be like grain offerings brought to the Lord by the Gentiles. These Gentiles will be considered ceremonially clean vessels, acceptable to God. Not only that, God will accept some of them also to be priests and Levites (verse 21). Isaiah here envisions the day when Jew and Gentile will be one in God’s sight (Galatians 3:28; Colossians 3:11)—a holy priesthood (1 Peter 2:5,9).
22–24 Here the Lord concludes with His greatest promise of all: just as the new heavens and the new earth will endure (see Isaiah 65:17), so will His servants and their spiritual descendants endure (verse 22). Indeed, only the Lord’s servants will remain; they will make up all mankind (verse 23). All will bow down before the Lord (see Philippians 2:911). And they will look at the dead bodies of those who rebelled against the Lord, those who are condemned to eternal torment (verse 24).
Many may wonder why Isaiah ends his book with such a negative final verse. The reason is simple: it is the true ending for all those who rebel against God. If, after hearing all of Isaiah’s marvelous promises and terrible warnings, one still chooses to rebel against God, let that person know what his end will be. Isaiah’s book is written not so much to make believers happy as it is to bring unbelievers to repentance. Remember that Jesus Himself quoted Isaiah’s last verse in order to deter people from going to hell (see Mark 9:47 48). The good news of salvation must always be combined with warnings of judgment; otherwise we will end up preaching only half the truth.246
1 The naming of Cyrus as the liberator of the Jewish exiles two hundred years before Cyrus was even born is one of the most dramatic examples of Isaiah’s God-given ability to see into the future.
2 Bible scholars have different opinions about interpreting the prophecies of the Old Testament. Some interpret them literally; others interpret them figuratively, or spiritually. For instance, the latter might interpret the word “Israel” in a prophecy to mean the “Church of Christ.” In this commentary, both types of interpretation are used, according to the context. In the case of the book of Isaiah, for example, the New Testament writers quote Isaiah more than any other Old Testament prophet; in some contexts, they interpret his prophecies literally; in other contexts, they interpret them figuratively. Some prophecies are meant to be understood literally, but at the same time they point to something further in the future. Where appropriate, such problems of interpretation will be discussed in the comments that follow.
3 The prophet Nathan provides an example of a prophet’s fallibility. Nathan at first encouraged David to build God’s temple (2 Samuel 7:1–3). But shortly thereafter, the Lord corrected Nathan and sent him back to David to tell him he was not the one to build the temple (2 Samuel 7:4–5,12–13).
4 The united kingdom of Israel divided into northern and southern kingdoms following the death of Solomon. The northern kingdom, made up of the ten northern tribes of Israel, retained the name “Israel.” The southern kingdom, consisting of the tribes of Judah and Simeon (and later Benjamin), was named “Judah.” Thus Jerusalem (located within Judah) ceased being the capital of all Israel and instead became the capital only of Judah.
5 The name Isaiah means “Yahweh (the LORD) is salvation.”
6 The description of Sennacherib’s siege of Jerusalem is found in 2 Kings 18:17–37.
7 The Apostle Paul quoted verse 9 in Romans 9:29 to show that God saved a remnant of Jews in order to fulfill His redemptive purpose for mankind through the Jew, Jesus Christ.
8 The Sabbaths and the New Moon festivals (verses 13–14) are described in Numbers 28:9–15; the other appointed feasts are described in Exodus 23:14–17 and Leviticus 23:4–43.
9 Being willing and obedient means that we confess our sins and turn from them in true repentance; then God will forgive us our sins and purify us from all unrighteousness (1 John 1:9).
10Does God destroy His “own people”? Yes, if they persist in disobedience. In fact, those who persist in disobedience are no longer “His people.” They may be His people in name, but in reality they are not (see Romans 2:28–29). By their disobedience, they forfeit the privilege of being His chosen people.
11 It is often true that a person’s greatest skill or success is the very thing that leads to his spiritual ruin.
12 Jacob was the grandson of Abraham and the father of twelve sons, from whom the twelve tribes of Israel originated. Jacob was also given the name “Israel” (Genesis32:28). Thus, throughout the Old Testament, the names Jacob and Israel are used interchangeably, both for Jacob the individual and for Jacob (Israel) the nation.
13 The word Zion stands for Jerusalem and, in particular, for God’s temple in Jerusalem. For further discussion, see comment on Psalm 20:1–5 and footnote to comment; Word List: Zion.
14 Notice the repetition or parallelism in Hebrew poetry (the Old Testament was originally written in the Hebrew language), where the same idea is repeated using different words. In verse 3, “God’s law going out from Zion” has essentially the same meaning as “God’s word going out from Jerusalem.” For further discussion of Hebrew poetry, see Psalms: Introduction.
15 Some Bible scholars believe that this peace Isaiah has so beautifully described in verse 4 was inaugurated at Christ’s first coming and is even now becoming a reality through the preaching of the Gospel. Other scholars, however, believe this peace will only be established after Christ’s second coming.
16 One such evil practice was divination (verse 6), which together with its associated practices was forbidden by Moses (Leviticus 19:26; Deuteronomy 18:10–12).
17 For a discussion of idolatry and why it is so offensive to God, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.
18 In verse 9, Isaiah asks God not to forgive the wickedness of the people; they were hardened and unrepentant. Isaiah was counting on God to vindicate his harsh message.
19 The cedars, oaks, mountains, hills and other things mentioned in verses 13–16 are simply poetic representations of human pride.
20 The day Isaiah is referring to in verses 11, 12, 17 and 20 is the final Judgment Day at the end of the world. Even if the wicked escape judgment during their earthly lives, they will surely face God’s justice on that day.
However, most wicked people also experience God’s justice here on earth. Most proud people are humbled in this life (Matthew 23:12). The destruction of Israel by the Assyrians and the Babylonians was a foretaste of God’s final judgment. Often in the Bible, prophecies of judgment can refer both to events in the near future and also to events in the distant future—at the end of the world. Isaiah probably had both the near future and the distant future in mind when he wrote these verses.
21 In Hebrew poetry, inanimate objects like gates are often personified. In ancient Israel, most public business was carried out near the city gates.
22 To be childless was considered a disgrace in ancient societies (Genesis 30:22–23; Luke 1:24–25).
23 The words “redemption” and “salvation” are sometimes used interchangeably; however, their meanings are distinct. Salvation is the broader word; redemption is one aspect of salvation. For further discussion, see Word List: Redemption, Salvation.
24“Messiah” is the Hebrew word for “anointed one”; “Christ” is the Greek word for “anointed one.” In the English Old Testament, the word “Messiah” does not occur; in the New Testament, it occurs only twice, in John 1:41 and 4:25.
25 God’s revelation in the Bible is progressive. Words like Branch came to have new meaning as the revelation unfolded. Later prophets used the term “Branch” to refer specifically to the Messiah (Jeremiah 23:5; 33:15; Zechariah 3:8; 6:12). And even Isaiah himself applied the word “Branch” to One who was to come, One on whom the Spirit of the Lord would rest (see Isaiah 11:1–3 and comment).
26 Isaiah’s words in verse 5 remind us of earlier manifestations of God’s glory during the Exodus and at Mount Sinai (see Exodus 13:21–22; 14:19–20; 16:10; 24:17; 40:34–35).
27 A parable is a short story that illustrates one or more truths; Jesus commonly used parables to teach the people.
28 This destruction of Judah was initially carried out by the Babylonians in 586 B.C. Much later, in 70 A.D., Judah was also destroyed by the Romans.
29 It’s important for believers today to remember that the Lord “owns the land.” In fact, He is the ultimate Owner of everything on earth (and beyond). We casually talk about “my property,” my “house,”“ my possessions,” “my time.” But we don’t own any of it; it all belongs to God—including we ourselves.
30 Following God’s judgment, a large vineyard would produce only one bath (20 liters) of wine; a homer (200 liters) of seed would yield only an ephah (20 liters) of grain!
31 In ancient times, a banner was placed on a hill to mark the location where troops were to gather for the attack.
32 The Apostle John had a similar vision of God seated on a throne in heaven (Revelation 4:1–2).
33 In one sense, God Himself cannot actually be seen by mortal man (John 1:18; 1 Timothy 6:16), but He can be seen in the person of His Son Jesus (John 14:9; Hebrews 1:1–3). He can also be “seen” in visions.
The Apostle John wrote that Isaiah saw Jesus’ glory and spoke about him (John 12:41); John, having just quoted from Isaiah 6:10, was referring to Isaiah’s experience of seeing God. Isaiah may not have recognized Jesus in his vision, but the New Testament writers knew that to see God was to see Jesus. God and Jesus are one (John 10:30).
34 If we are truly worshiping in God’s presence, we ought to have Isaiah’s feeling of uncleanness and unworthiness. True worship is an awesome and humbling experience; it is much deeper and greater than simply the emotions we feel when we are singing our favorite worship songs.
35 The live coal represented God’s purifying fire. Fire symbolizes God’s cleansing; it also symbolizes God’s judgment. Fire means cleansing for those who seek to serve God; it means destruction for those who do not. Our God is a consuming fire (Hebrews 12:29).
36 In verse 8, the Lord also asked: “And who will go for us?” The “us” most likely represents the three Persons of the Trinity—Father, Son and Holy Spirit. In only two other places in the Old Testament does God speak of Himself in the plural: Genesis 1:26 and 11:7.
37 Jesus didn’t send only His twelve disciples into the world; He sends every believer into the world. There are not two kinds of disciples: those who are sent and those who can stay back and lead “normal” lives. All of us who claim to be Christians have been sent. The only crucial question is: Will we obey? God waits to hear us say, “Send me.” Then He will show us where.
38 The fruit we are sent to bear is primarily new disciples; Jesus told us to go and make disciples of all nations (Matthew 28:19). The making of disciples is the primary task of Christians, the primary task of the church. In accomplishing this overall task there is a role for every Christian. Some are called mainly to preach, to teach, to prophesy; some are called primarily to pray, to give, to send out workers. But all are sent, all are called to go somewhere—whether it’s across the ocean, across the border, across the street, or across the hall.
39 God entered into a covenant with the Israelites, according to which He promised to bless them, and in return they promised to obey Him (see Exodus 19:5–8 and comment). We too, as Christians, are in a covenant relationship with God (Hebrews 8:8–12; 9:15). God is still looking for those who will obey Him, who will commit their lives totally to Him. Those who do so will be truly blessed. For further discussion on the subjects of obedience and total commitment, see Genesis 22:15–19 and comment.
40 For a discussion of hardening of the heart, see Exodus 4:21; Jeremiah 13:23 and comments.
41 Verses 9–10 are quoted by Jesus in connection with His parable of the sower and also by the Apostle John in John 12:40. For further discussion, see comments on Mark 4:12; John 12:37–40, in The Applied New Testament Commentary.
42 Christians have a more joyful message to share with the world: the good news of salvation available through faith in Christ.
43 The principle of life coming forth from death is found throughout Scripture. The old must die in order for the new to live. This is also true of individuals: our old sinful self must die in order for our new spiritual self to live (see John 12:24–25; Ephesians 4:22–24).
44 Ephraim was the most powerful of the ten tribes that made up the northern kingdom of Israel; therefore Israel was often called “Ephraim.”
45 Isaiah gave both of his sons symbolic names (Isaiah 8:1–3,18). The name Shear-Jashub means “a remnant will return.” This was both a warning (Judah will be destroyed) and a promise (a remnant will survive and return to the land).
46 In verse 8, the Lord says that the head of Aram (Syria) is Damascus; Damascus was (and still is) the capital of Syria.
In verse 9, the Lord says that the head of Ephraim is Samaria; Samaria was the capital of Israel (the northern kingdom). Within sixty-five years (verse 8), Israel would be conquered by Assyria and would no longer exist as an independent nation (see 2 Kings Chapter 17).
47 Satan also misused Scripture when he tried to tempt Jesus to sin. And Jesus rebuked him for it, quoting the same verse Ahaz used here! (see Matthew 4:5–7).
48 The name Immanuel means “God with us” (Matthew 1:23).
49 In ancient Israel, a child was expected to reject the wrong and choose the right by the age of twelve; from that age on, he was held responsible for his behavior.
50 In Hebrew, the word for virgin used in verse 14 means “unmarried woman.” The identity of this woman and her son is uncertain. Some scholars suggest the woman was Isaiah’s second wife (see Isaiah 8:1–4 and comment). The woman was a virgin at the time Isaiah gave this sign, but she was not necessarily a virgin at the time she became pregnant.
51 The son’s eating of curds and honey (verse 15) signified that the farmland of Judah would be devastated by invading armies and that the only food available would be that derived from non agricultural products (see verses 21–25).
52 The flies are said to be from Egypt, another of Israel’s ancient enemies.
53 Some Bible scholars believe that the virgin mentioned in Isaiah 7:14 was this prophetess (verse 3), Isaiah’s second wife; if so, the birth of her son would fit the timing of the Assyrian’s invasion of Syria and Israel. These scholars suggest that this son could have been given a second name, Immanuel.
54 The description of Assyria’s attack on Jerusalem and God’s deliverance of the city is described in 2 Kings Chapters 18–19.
55 Notice in verse 11 that the Lord spoke to Isaiah with His strong hand upon him; Isaiah was conscious of God’s hand on his life. God didn’t simply speak to Isaiah with words, but He also ordered the circumstances of Isaiah’s life so as to confirm His verbal message. Do we see God’s “strong hand” in the circumstances of our lives?
56 For what it means to fear the Lord (verse 13), see Deuteronomy 6:1–3; Proverbs 1:7 and comments.
57 In verse 1, Isaiah mentions the humbling of Zebulun and Naphtali, Israel’s two northernmost tribes. These were the first of the tribes to be invaded by Assyria; they would also be first to see the light of salvation in Christ. For Christ was to begin His ministry in northern Israel—in Capernaum, a Roman (Gentile) town on the Sea of Galilee. In this way, God would honor Galilee of the Gentiles (see Matthew 4:12–15).
58 For a New Testament example of the past tense being used to express future certainty, see Ephesians 2:6.
59 For a full discussion of God’s promise to David (often called the “Davidic covenant”), see 2 Samuel 7:12–17 and comment.
60 Manasseh and Ephraim were sons of Joseph, the eleventh son of Jacob (Genesis 46:19–20). Manasseh and Ephraim were founders of the two most prominent tribes of the northern kingdom.
61 The capture of Samaria by the Assyrians is described in 2 Kings 17:3–6. Isaiah most likely wrote this prophecy before the fall of Samaria. God’s Spirit often gave the prophets advance knowledge of future events.
62 In verse 16, Isaiah is predicting the actual fate of Sennacherib king of Assyria, whose troops were killed by a plague during his siege of Jerusalem in 701 B.C., and who later died by the hand of his own sons (see 2 Kings 19:20,32–37).
63 In Isaiah’s day, flaming torches were used for light; thus they provided both light and heat.
64 A remnant will return is the meaning of Shear-Jashub, the symbolic name of Isaiah’s first son (Isaiah 7:3).
65 For a discussion of idolatry and the various “idols” that Christians may be tempted to “worship,” see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.
66 For the meaning of the fear of the LORD, see Deuteronomy 6:1–3; Proverbs 1:7 and comments.
67 In verse 9, Isaiah mentions the Lord’s holy mountain. This recalls the mountain of the LORD described in Isaiah 2:2–4. However, the “mountain of the Lord” is most likely associated with the present spiritual rule of Christ, whereas the “holy mountain” mentioned in verse 9 is clearly associated with Christ’s future kingdom, to be established after His second coming. We must acknowledge, however, that it is difficult to interpret some of these Old Testament prophecies with absolute certainty, and so it is best not to be dogmatic about their meaning.
68 The Apostle Paul quotes verse 10 to show that God intended the Gentiles to place their hope in Christ; Christ came not only for the Jews but also for the Gentiles (Romans 15:12). Jews and Gentiles alike are to place their hope in Christ, for there is no other name under heaven given to men by which we must be saved (Acts 4:12).
69 Some Bible scholars believe that when Isaiah mentions reclaiming the remnant a second time (verse 11), he is referring to the remnant of Israel and Judah that returned from exile in Assyria, Babylon and elsewhere. But other scholars believe that Isaiah is referring instead to the Jewish remnant that was dispersed worldwide following the destruction of Jerusalem in 70 A.D., a remnant that will be “reclaimed” only when Christ comes again.
70 In verse 14, Isaiah mentions three nations that lay south and east of Israel: Edom, Moab, and the Ammonites (Ammon). The Edomites were descended from Jacob’s brother Esau (Genesis 36:9); the Moabites and Ammonites were descended from Lot, the nephew of Abraham (Genesis 19:36–38). All three nations were dominated by Israel during the reigns of David and Solomon.
71 As with other prophecies, Isaiah’s prophecy in verses 12–16 can be interpreted on two levels: first, it can refer to the return of Jewish exiles from Assyria and Babylon; second, it can refer to the ingathering of dispersed Jews at the time of Christ’s second coming. The Old Testament prophets often did not distinguish clearly between events coming in the near future and events coming in the distant future: their prophecies applied to both.
72 In verses 1 and 4, that day refers not only to the day of the Jews’ deliverance from exile in Babylon but also to the day of their restoration in a future Messianic kingdom.
73 For another prophecy about Babylon, see Jeremiah Chapters 50–51.
74 In verse 3, the word holy means “set apart to carry out God’s will.” This does not imply that these warriors were themselves righteous or godly (see verses 15–16); it only means they were instruments “set apart” for God’s work. For a further discussion of holiness, see Word List: Holiness.
75 The Medes from Media (verse 17) joined the Persians under Cyrus and together they conquered Babylon in 539 B.C.
76 Notice how Isaiah moves back and forth between the particular judgment of Babylon and the general judgment of the world. This is one of the reasons biblical prophecy is difficult to interpret. We humans are bound by time; we want to know in what order things are to happen. The eternal God, on the other hand, is not bound by time, and neither are the visions He gives to His prophets.
Jesus Himself moved back and forth between historical prophecy and end-of-the-world prophecy. In Mark Chapter 13, He portrayed the destruction of Jerusalem by the Romans as a foreshadowing of the final judgment to come upon all mankind. Indeed, in Mark 13:24–25, Jesus paraphrased verses 10 and 13 of this very chapter of Isaiah.
77 Sodom and Gomorrah represent God’s complete destruction of the wicked (see Genesis Chapter 19).
78 The Hebrew word for grave is “Sheol.” In the New Testament, its closest equivalent is the Greek word “Hades”—the place where the wicked dead await their final judgment (see Luke 16:22–23). Verses 9–10 are surely figurative and not meant to be taken literally, but “Sheol” itself with its maggots, worms, and torment is a very real place (verse 11); certainly Jesus meant us to take its torment seriously (Luke 16:24). For further discussion of “Sheol” and the afterlife, see Word List: Grave; General Article: What Happens After Death?
79 Some believe that verses 12–15 apply not only to the king of Babylon but also to Satan. Worldly rulers who exalt themselves follow the example of Satan, who set himself up against God. Such rulers rule on earth as Satan’s representatives.
80 The root sin of mankind is unbelief. But unbelief immediately leads to man’s putting himself in the place of God. Another name for this sin is self-love. All sins arise from these two basic sins: unbelief and self-love. For further discussion, see footnote to comment on Isaiah 25:10–12; Ezekiel 28:1–2 and comment.
81 For other prophecies about the Philistines, see Jeremiah 47:1–7; Ezekiel 25:15–17.
82 Some Bible scholars believe that the rod mentioned in verse 29 is not the king of Assyria but instead is the king of Judah, either Ahaz (who had just died) or his father Uzziah. However, the fact that the cloud of smoke would come from the north (verse 31) indicates that it is the Assyrians who would finally destroy the Philistines. Whichever interpretation is chosen, the basic sense of the prophecy remains the same.
83 For other prophecies about Moab, see Jeremiah Chapter 48; Ezekiel 25:8–11.
84 God’s judgment has two effects: for those who do not repent it brings destruction; for those who do repent it brings cleansing and blessing. Most of Moab’s people would be destroyed; its survivors would be very few (verse 14). But those few survivors would ultimately come under the protection and blessing of God (verse 5).
85 For an example of a people who escaped God’s judgment by repenting, see Jonah Chapter 3.
86 For another prophecy about Damascus, see Jeremiah 49:23–27.
87 These fortified cities were the original Canaanite strongholds that the Israelites occupied when they entered Canaan. In verse 9, they are called strong cities. But these cities, once gained by the
Israelites, will soon have to be given up by the Israelites because of their ungodly alliance with pagan Aram.
88 For other prophecies about Egypt, see Jeremiah Chapter 46; Ezekiel Chapters 29–32.
89 Egypt was conquered by the king of Cush during Isaiah’s lifetime and later by the king of Assyria shortly after Isaiah’s death. Isaiah could have been referring to either of these kings.
90 The five cities can be understood to represent “many cities.” The City of Destruction (verse 18) is probably Heliopolis, the city of the sun-god, Egypt’s main deity. Even at the center of Egypt’s pagan worship, people will turn to the true God.
91 The altar and sacrifices mentioned in verses 19 and 21 must be understood in a spiritual or figurative sense. In the Messianic age, there will be no need for literal altars or sacrifices; Jesus Christ has made the one final sacrifice for sin (Hebrews 7:27; 10:10).
In verse 20, Isaiah says that God will send a savior and defender to Egypt; he is probably thinking of the Messiah. In verse 22, Isaiah says that the Lord at some point will strike Egypt with a plague, but then He will heal them; He will strike them in order to discipline and cleanse them, and then He will send a “savior” to heal them. In other words, just as God dealt with the Israelites when they sinned, so will He deal with the Egyptians.
92 Egypt and Assyria had been enemies throughout most of Old Testament history; now they were to become friends. Israel, which had been persecuted by both Egypt and Assyria, would form a highway of friendship between them (verse 23) and become a blessing on earth, in fulfillment of God’s promise to Abraham (see Genesis 12:3).
93 For an earlier prophecy about Cush, see Isaiah Chapter 18.
94 Isaiah had been wearing sackcloth at the time (verse 2). Sackcloth was usually worn as a sign of mourning; however, some prophets wore it as their regular garment.
95 Isaiah has previously prophesied against Babylon in Isaiah Chapters 13–14.
96 The city of Babylon did become a “desert” after the Babylonian Empire was defeated by the Persians. The Sea referred to in verse 1 is most likely the Persian Gulf.
97 The Assyrians invaded Babylon in 689 B.C., but the Babylonians survived and later defeated the Assyrians. Then in 539 B.C., the Persians under Cyrus invaded Babylon and defeated the Babylonian Empire. Thus the invader mentioned in this prophecy could be the Assyrians or the Persians; in either case, the overall meaning is the same: Babylon will fall.
98 Threshing is a common biblical metaphor for God’s judgment.
99 A century later, the Jewish exiles in Babylon would surely take comfort from this prophecy!
100 For other prophecies about Edom (or Seir), see Jeremiah 49:7–22; Ezekiel 25:12–14; 35:1–15.
101 The Valley of Vision may have been a valley near Jerusalem, or it could be a name for Jerusalem itself; though Jerusalem was located on a hill, it was surrounded by higher hills.
102 Some scholars believe that verses 1–14 refer to Sennacherib’s siege of Jerusalem during the reign of Hezekiah (2 Kings 18:17–37). This is because here in verses 15–25 of Isaiah’s prophecy two men are named—Shebna and Eliakim—who were officials during the reign of Hezekiah (2 Kings 18:18,37). However, this commentary interprets verses 1–14 to refer to the final fall of Jerusalem to the Babylonians (see 2 Kings 25:1–21).
103 Indeed, during the actual fall of Jerusalem, the fleeing King Zedekiah was captured near Jericho and taken prisoner (2 Kings 25:4–7).
104 For further discussion on the subjects of atonement and God’s patience, see Exodus 34:4–7; Leviticus 1:1–4 and comments; Word List: Atonement.
105 The key to the house of David is to be understood both literally and symbolically. The steward of a king had the power to “open and close” doors—to make decisions on behalf of the king. The key, therefore, symbolized the steward’s authority. Both Shebna and Eliakim appeared to have misused their authority, and therefore it was taken from them.
Jesus, the true and final heir to David’s throne, is the rightful possessor of the “key to the house of David”—the key of David (Revelation 3:7). And He has given that “key”—that authority—to His followers, His church (Matthew 16:19; 18:18). Let us not use that key to advance our own glory, but only to advance the glory of its true owner, Jesus Christ.
106 According to 2 Kings 18:18, Eliakim was the palace administrator; that is, he held Shebna’s previous position. Shebna was demoted to secretary. This confirms Isaiah’s prophecy that Eliakim would take Shebna’s place.
107 In verses 2 and 6, the citizens of Tyre are called the people of the island. For other prophecies about Tyre, see Ezekiel Chapters 26–28.
108 Tarshish was a Phoenician colony located somewhere on the Mediterranean Sea; some scholars believe it was in present-day Spain. Ships from Tarshish customarily passed by the island of Cyprus on their way back to Tyre, but one day they would discover in Cyprus that Tyre had been destroyed (verse 1).
109 The initial instrument of God’s judgment against Tyre and Sidon was Assyria. After the Assyrians had overcome Israel (the northern kingdom) in 722 B.C., they began to attack Phoenicia. Later, Phoenicia was attacked by the Babylonians, then by the Greeks, and finally by the Romans.
110 The city of Babylon was destroyed by Sennacherib king of Assyria in 689 B.C. But 150 years later, the Babylonians overcame the Assyrians and brought their empire to an end.
111 In verses 15–16, Isaiah compares Tyre to a prostitute who offers herself to the highest bidder. The chief goals of the people of Tyre were to gratify themselves and to gain wealth by any means possible.
112 The everlasting covenant is most likely the “covenant” God made with the first man and woman: they were to tend the earth and enjoy its blessings (Genesis 1:28–30); the only thing they were not to do was to eat the fruit of one particular tree (Genesis 2:15–17). They disobeyed; and when they did, the principle of sin entered the human race. Because of man’s sin, God placed a curse upon the earth (Genesis 3:17–19); in Isaiah’s vision, that curse consumes the earth (verse 6) and, as a result, God’s judgment must fall.
Some Bible scholars, however, believe that the everlasting covenant mentioned in verse 5 refers to the covenant God made with Noah and his sons (Genesis 9:1–17). In that covenant God commanded man not to shed another man’s blood; in return, God promised never to send another flood upon the earth. That covenant, too, has been persistently broken by sinful humans.
113 Note once again Isaiah’s use of the perfect tense to describe future events; he speaks of them as if they had already happened (see Isaiah 9:2–3 and comment).
114 In verse 8, Isaiah says that God will remove the disgrace of his people. This “disgrace” is the sin of His people; even God’s people sin and are punished for it. In heaven, sin and its disgrace will be removed forever.
115 Mankind’s most fundamental sin is unbelief, which leads to putting oneself in the place of God. This is essentially what pride is. Pride puts self first; pride says: “I don’t need God”; pride refuses to submit to God. This is why God opposes the proud. For further discussion, see comment on Isaiah 14:12–17 and second footnote to comment.
116 The lofty city (verse 5) represents the wicked cities of the world, such as Babylon and, later, Rome.
117 The grace shown to the wicked is the “common grace” God shows to all mankind, which includes things like sunshine, rain, food and family (Matthew 5:45).
118 For further discussion of the relationship between God’s sovereignty and human responsibility, see Exodus 17:10–13; Esther 4:12–14; Jeremiah 18:1–10 and comments.
119 Recall that this entire Chapter 26 is a song that will be sung in the future by God’s people. The people are looking back into history and are praising God for what He has done for them. This entire song, then, is a prophetic vision of the future (see Isaiah 9:6–7).
120 In verses 20–21, Isaiah pictures the salvation of God’s people in the midst of God’s judgment upon the ungodly: God’s people are told to hide until the judgment passes, just as Noah’s family “hid” in the ark during the Flood (Genesis Chapters 6–8) and the Israelites “hid” in their houses during the first Passover (Exodus 12:21–23).
121 Leviathan also represents the spiritual forces of evil, in particular, Satan—that ancient serpent (Revelation 12:7–9). For further discussion, see comment on Job 40:15 and footnote to comment.
122 In verse 8, the exile Isaiah refers to includes both the exile in Assyria and the exile in Babylon; Isaiah has all Israel (both northern and southern kingdoms) in view here.
123 The first stage of Israel’s restoration came when the Jewish exiles returned to their land from Babylon (see the books of Ezra and Nehemiah). The second stage began with the establishment of Christ’s church. The final stage will take place when Christ returns again.
124 In verse 9, the expression atoned for is used figuratively; Isaiah is not referring to true, objective atonement here. For a discussion of atonement, see Leviticus 1:1–4 and comment; Word List: Atonement.
125 Isaiah began his prophetic ministry some years before the Assyrians captured Samaria in 722 B.C., so this prophecy was given early in his career. Although this woe is directed at Ephraim (the northern kingdom), it is given as a warning to Judah as well (verse 14). Judah was invaded by Assyria ten years after Samaria fell (2 Kings 18:13), but God saved Judah from total destruction at that time (2 Kings 19:35–36).
126 The Apostle Paul quoted verse 11 and the last line of verse 12 in 1 Corinthians 14:21–22. Paul’s point was that unknown tongues were primarily a sign for unbelievers—just as the tongues of the Assyrians were a “sign” for the unbelieving Israelites (Ephraimites) in Isaiah’s day.
127 An example of God’s destruction of an enemy army is found in 2 Kings 19:32–36.
128 These rules taught by men were not the Levitical laws themselves but rather rules added by the priests detailing how God’s laws were to be applied.
129 The spiritual condition of many churches today is similar to that of Jerusalem in Isaiah’s time: people today engage in lifeless worship; they are not able to see God or to understand His word. When we close our hearts to God, He makes our eyes blind and our ears dull. As a result, our worship becomes mechanical and lifeless. But if we seek God with all our heart, we will find Him (Jeremiah 29:13); and He will open up our spiritual eyes and ears and enable us to know His will and to worship Him aright.
130 For the meaning of holy, see Word List: Holiness.
131 Though this prophecy of Jerusalem’s restoration in verses 17–24 refers primarily to the return of the Jewish exiles from Babylon, it can also refer to the final restoration of Jerusalem in the Messianic age. All Isaiah knew was that sometime in the future God was going to redeem His people.
132 In verse 4, Isaiah indicates that Egyptian envoys were already in the cities of Zoan and Hanes (in northern Egypt), waiting to meet with their counterparts from Judah.
133 Rahab was a mythical sea monster; it was also a symbolic name for Egypt.
134 Spiritual decay often goes unnoticed for a long time; the “cracks” and “bulges” are ignored. And then comes sudden collapse.
135 Jerusalem’s walls were destroyed by the Babylonians in 586 B.C., and then again by the Romans in 70 A.D.
136 From verse 19 to the end of the chapter, the blessings Isaiah envisions are related primarily to the return of the exiles from Babylon. However, five centuries later the Jews would again be punished—this time by the Romans in 70 A.D. Though the Jews have once more returned to present day Israel, their final redemption as a people must await the return of their Messiah, Jesus.
137 If people refuse to listen to God, they will hear nothing from Him. But if they repent, God will speak to them, and they will hear His voice once more.
138 In verse 26, it is not certain whether Isaiah is speaking figuratively or whether he is speaking of the new Jerusalem at the end of the world; both meanings are possible.
139 In verses 27–33, as in many other places in the Old Testament, God is described in anthropomorphic terms: Isaiah mentions God’s “lips,” “tongue,” “breath” and “arm.” These are only human pictures we use to help us understand God’s nature and activities. For further discussion, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9.
140 In verse 33, Isaiah says that Topheth has been prepared for the fiery destruction of Assyria’s king. Topheth was a valley outside Jerusalem where children were sacrificed by fire to the pagan god Molech (2 Kings 23:10).
141 In verse 5, the words pass over are a direct reference to the Exodus, when the Lord’s destroying angel “passed over” the houses of the Israelites and spared them from the judgment which fell on the Egyptians (Exodus 12:12–13).
142 In the Old Testament, the word fool usually means a person who is morally deficient, one who despises God’s wisdom (see Proverbs 1:7 and comment). Hence, the “fool” mentioned in verses 5–6 is not a simpleton but rather an ungodly person.
143 All of this came to pass during the Assyrian invasion of Judah in 701 B.C. (2 Kings 18:13,17).
144 The terms “Messianic age” and “Messianic kingdom” are generally used in this commentary to refer to the final period of world history which will be associated with the second coming of Christ. However, in a broad sense, the term “Messianic age” can also refer to the entire period between the first and second comings of Christ. Many people refer to this present age in which we are living as the “Church age,” to distinguish it from the “last days” that are still to come. For further discussion, see comment on Jeremiah 23:1–4 and footnote to comment.
145 Isaiah says that God is the store of salvation, wisdom and knowledge (verse 6). And Christ, in whom God’s fullness dwells (Colossians 2:9–10), is also a store of these same spiritual treasures (Ephesians 1:3; Colossians 2:2–3).
146 In verse 15, Isaiah lists some characteristics of the person who walks righteously (see Psalm 15:15).
147 In verses 18–19, Isaiah says that the people of Judah will look back on the former terror—the siege of the Assyrians—but they will see none of their Assyrian oppressors, those people of an obscure speech.
148 Jerusalem was initially “restored” after the Lord struck down Sennacherib’s army (2 Kings 19:3536) and enabled the godly Hezekiah to continue his rule over Judah. Then, 150 years later, Jerusalem was restored again when the Jewish exiles returned from Babylon and rebuilt the city. And Jerusalem will be “restored” a final time when the Messiah returns and establishes His kingdom (Revelation 21:2). For further discussion concerning the restored Jerusalem and the Messianic kingdom, see Isaiah 32:14–18 and comment.
149 God’s vengeance is not like man’s vengeance; God’s vengeance has no malice or bitterness in it. God takes no pleasure in punishing people; instead, He wants all men (and women) to be saved (1 Timothy 2:3–4).
God judges evil in order to remove it; in so doing, He demonstrates His holiness and goodness. The same can be said of God’s wrath; He is angry with sinners because they attempt to thwart His good purposes for mankind. God is patient with sinful men, but if they persist in their sin they will bring down God’s judgment upon themselves. For further discussion of God’s anger and God’s love, see Exodus 34:4–7 and comment.
150 For further discussion on the subject of redemption, see Exodus 13:11–16; Ruth 2:19–20 and comments; Word List: Redemption.
151 Notice in verses 1–2 that Isaiah personifies nature: the desert . . . will be glad; the crocus. . . will rejoice. This is common in Hebrew poetry.
152 The compiler of 2 Kings probably used the writings of Isaiah as one of his sources. However, it is also possible that both Isaiah and the writer of 2 Kings obtained this material from a third source.
153 Recall that when Isaiah wrote these words, Judah was still surrounded by powerful enemies; the Jews were in need of comfort. They needed to be reminded of how great their God was and how fleeting were the powers that threatened them. And they needed to be reminded—even a century in advance of the Exile—that their God would always go before them and deliver them from their enemies.
As we read these remaining chapters of Isaiah, let us also keep in mind that though they refer in the first instance to the restoration of Israel after the Exile, they also look forward to the redemption of all believers—both Jew and Gentile—at the coming of the Messiah, Jesus Christ.
154 The reward that is with the Lord has been understood to be the exiles themselves—His redeemed people. It is also possible to understand the “reward” to be the Lord’s judgment, for when He comes He will give to everyone according to what he has done (Revelation 22:12).
155 The Apostle Paul quoted verse 13 in Romans 11:34 and 1 Corinthians 2:16.
156 Notice the expense to which people go to overlay their idols with “gold”; do we go to as much expense to serve the living God? For further discussion of idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.
157 Cyrus originally entered the Babylonian Empire from the east. In verse 25, however, Cyrus is called one from the north. Before invading Babylon itself, Cyrus conquered the kingdoms of Asia Minor (present day Turkey) and only then turned south to conquer Babylon. Thus it is accurate to say that he came from both “east” and “north.” He conquered Babylon in 539 B.C.
158 God says He has called Abraham’s descendants from the farthest corners of the earth (verse 9). He is referring to His call to Abraham in Ur, which at that time seemed like the “farthest corner” of the earth.
159 The Hebrew word Redeemer used in verse 14 means “family protector” or kinsman-redeemer.” In ancient Israel, the kinsman-redeemer was expected to protect a destitute family member and restore him to his land. Here God has promised to act as the Israelites’ “kinsman-redeemer” and restore them to their own land. For further discussion of the kinsman-redeemer, see Ruth 2:19–20 and comment; Word List: Redemption.
160 God refers to Jacob (Israel) as a worm because of His people’s lowly and depressed condition in exile.
161 Threshing and winnowing are both figures of judgment.
162 In verses 17–20, Isaiah is clearly speaking of the needs of the exiles; the figurative language is not meant to be taken literally. However, as we have seen elsewhere, these words can also apply to the Messianic age, both to our present spiritual blessings in Christ and also to the actual blessings that will be ours in the new heaven and new earth at the end of history (see Isaiah 35:1–4 and comment).
163 In verses 21–24, putting “idols” on trial is only a rhetorical device; these idols, of course, are only inanimate physical objects. Those who are really being put on trial here are the people who rely on such idols. We must also remember that there are demons behind idols (see 1 Corinthians 10:19–20); perhaps these demons are being put on trial as well.
164 Verse 3 (quoted in Matthew 12:20) has been a great comfort to believers down through the centuries. We often face times in our lives when we feel bruised, when our spirits are smoldering, almost burnt out, times when we feel that just one more blow would break us completely. If we will but turn to Christ at such times, we can be sure He will not allow us to suffer more than we can endure. We can be sure that whatever we experience will be for our ultimate good (Romans 8:28).
165 For further discussion of the old and new covenants, see Exodus 24:1–8; Jeremiah 31:31–34 and comments; Word List: Covenant; General Article: Covenants and Dispensations.
166 In verse 19, the servant referred to is Israel, as in Isaiah 41:8–9.
167 If people do not honor God’s law by obeying it, God will honor His law by punishing them!
168 Just as most Jews didn’t take Isaiah’s words to heart in his day, so they didn’t take Jesus’ words to heart in His day. And today, most Jews still don’t take Jesus’ words to heart.
169 In verses 3–4, the Lord says He will give Cyrus Egypt, Cush and Seba as a ransom for Israel: “I will give . . . people in exchange for your life.” To “redeem” something, a payment or “ransom” is required. God “gave” Cyrus Egypt, Cush and Seba in order to redeem Israel. (Cyrus later conquered those three countries.)
170 God blots out the sins of those who confess them (1 John 1:9). Those who refuse to acknowledge their sins but instead persist in them cannot expect to receive God’s forgiveness.
171 The Israelites’ first father could be Adam, Abraham, or Jacob; whichever it is, the overall meaning of the passage is not affected.
172 In verse 2, the word Jeshurun means “upright one”; it is used as a name for Israel (Deuteronomy 32:15).
173 Christians too make a figurative “mark” on their hands“—on their hearts—indicating that they belong totally to Christ.
174 Idols themselves are nothing; they are not gods, they are only pieces of metal or blocks of wood (verse 19). However, behind idols there are spiritual forces of evil; when one worships an idol, one is in fact worshiping a demon (see 1 Corinthians 8:4; 10:19–20). Satan uses these lifeless idols to entice people to put their trust in them rather than in the living God. For further discussion of idols and idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.
175 God says that He overthrows the learning of the wise (verse 25). He is referring to the “worldly wise,” those who trust in man’s wisdom rather than in God’s wisdom (see 1 Corinthians 1:19–21; 3:18–20).
176 God’s “sheep” (the Israelites) were in the midst of wolves (the Babylonians); God would send a shepherd to rescue them.
177 These words of Isaiah were written a century before Cyrus was born. A similar specific prediction is found in 1 Kings 13:1–5, where King Josiah is mentioned by name three hundred years before his time. In each case, the prediction came to pass just as it had been prophesied.
178 Let us keep in mind that Isaiah, as God’s spokesman, is writing about events that would only take place a century later. Isaiah is not only prophesying that Jerusalem will be rebuilt; he is also prophesying that Jerusalem will first have to be destroyed! The destruction of Jerusalem took place in 586 B.C. The rebuilding of Jerusalem began fifty years later.
179 God says to Cyrus: “I summon you by name . . . though you do not acknowledge me” (verse 4). In a superficial way, Cyrus did acknowledge God (Ezra 1:2–3), but he did not acknowledge Him as his personal Lord and Master. Similarly, there are many powerful leaders today who do not acknowledge God as their Master; yet that same God controls their every move, their every breath.
180 Righteousness is obtained through the law—if the law is obeyed perfectly. Of course, no one other than Jesus has ever been able to obey the law perfectly. For further discussion concerning the law and the true basis of righteousness, see Genesis 15:6; Exodus 20:1 and comments; Word List: Law, Righteousness; General Article: the Purpose of the Mosaic Law.
181 For further discussion on the subjects of faith, righteousness and salvation, see Word List: Faith, Righteousness, Salvation. Also see comments on Romans 3:21–31; Galatians 2:15–21; Ephesians 2:1–10; General Article: The Way of Salvation, in The Applied New Testament Commentary.
182 Cyrus didn’t demand a reward for freeing the Jewish exiles, but God rewarded him anyway (Isaiah 43:3–4). Thus it’s true to say that God didn’t have to pay a price or a reward to Cyrus (verse 13); God doesn’t have to reward anyone.
183 The Apostle Paul applied verse 23 to Christ, indirectly in Romans 14:9–11, and then specifically in Philippians 2:9–11.
God affirms His statement that every knee will bow before Him by swearing an oath: “By myself I have sworn. . .” Since there is nothing higher that God can swear by, He swears “by Himself” (see Hebrews 6:13).
184 Again righteousness and salvation are linked together; it could be said that they are two sides of a coin (see Isaiah 45:8 and comment).
185 Sorcery and witchcraft were common in biblical times, especially in cities like Babylon; the people used sorcery to ward off danger and to harm their enemies.
186 For an example of the helplessness of Babylon’s sorcerers and astrologers, see Daniel 5:1–8.
187 If Israel had been totally destroyed, other nations would have scoffed and said that Israel’s God could not protect His own people.
188 In the last part of verse 16, God is no longer the speaker: And now the Sovereign LORD has sent me, with his Spirit. The question is: Who is “me”? The simplest answer is: Isaiah. But many Bible scholars believe it is the servant of the Lord (Isaiah 42:1–9), who will be the subject of the next chapter. If that is true, we have in this Old Testament verse a glimpse of the triune God—Father, Son, and Spirit—a God who was fully revealed when Jesus Christ came to earth.
189 During the Babylonian siege of Jerusalem, the Israelites themselves were so hungry that they ate their own children (Lamentations 4:10).
190 Recalling our origins should give us low thoughts of ourselves and high thoughts of God’s grace.
191 In verse 5, it is God’s arm that will bring justice; God’s “arm” is a symbol of His power. The islands—the most far-off nations—will wait in hope for God’s arm.
192 The Israelites would enter the “promised land” after their deliverance from Babylon; they will enter it once more when Jesus comes again to establish His kingdom.
193 The word Zion usually refers to Jerusalem and its temple, the center of the Lord’s rule on earth. But “Zion” can also mean the faithful Israelites living in Jerusalem and its surroundings.
194 We must recall that Isaiah wrote these words of prophecy more than a century before the fall of Jerusalem to the Babylonians. During Isaiah’s lifetime, Assyria was Judah’s main enemy.
195 The uncircumcised and defiled did enter Jerusalem again; in 70 A.D., the Romans destroyed the city and occupied all of Israel. Even though Isaiah was writing primarily about the state of Jerusalem following the return of the exiles, certain aspects of his prophecy clearly refer to the new Jerusalem at the end of history (Revelation 21:2,27).
The uncircumcised and defiled are the ungodly Gentile nations that repeatedly harassed God’s people throughout their history. Although the term “uncircumcised” refers primarily to physical circumcision and therefore to Gentiles, it also has a spiritual meaning: those with “uncircumcised hearts” are the ungodly. Those whose hearts are “circumcised” are the true people of God (Romans 2:28–29). For further discussion, see Word List: Circumcision.
196 In verse 3, the word redeemed means “reclaimed” or “taken back.” To “redeem” something usually requires paying some kind of price or ransom; but in this case God did not have to pay a price.
However, when God sent His Son to redeem the world, He paid a very high price—His Son’s life! For further discussion of redemption, see Word List: Redemption.
197 Paul quotes from verse 7 in Romans 10:15 to show how wonderful the messengers are—how beautiful their feet—who bring the good news of salvation in Christ. (The word “gospel” means “good news.”)
198 For a discussion of clean and unclean things and the laws concerning them, see Leviticus 11:1; 15:1 and comments.
199 Many of the Jewish exiles had become comfortable in Babylon. Now they were being called to return to Judah, to a life of hardship and uncertainty. They were hesitant and fearful. But here Isaiah says that the Lord will go before them; they need not fear. It is the same for us: when the Lord calls us to step out into new and uncertain ventures—into missions or into new ministries—let us not hold back. Let us remember that the Lord will go before us; we need not fear. We need only to obey.
200 The Jews were not expecting their Messiah to be of such humble birth; they were expecting a king, a glorious descendant of David. The Jews of Jesus’ day rejected Jesus in part because He seemed to be such an ordinary person (Mark 6:1–3). To this day, most Jews have not understood that their Messiah was to be not only a great King but also a suffering servant—the very one described in this chapter of Isaiah.
201 Matthew quoted verse 4 to describe Jesus’ healing ministry (Matthew 8:16–17).
202 In Acts 8:26–35, the story is told of an Ethiopian eunuch who was reading the book of Isaiah as he rode along in his chariot. As he came to verses 7–8 of this chapter, he asked the Apostle Philip to tell him who Isaiah was talking about—who was this “servant of the Lord”? Philip told him that it was Jesus. The testimony of the New Testament is clear: the “suffering servant” of Isaiah is none other than Jesus Christ.
203 In verse 9, Isaiah says that the servant (Jesus) was assigned a grave with the wicked and with the rich. Isaiah includes the “rich” among the wicked, because so many rich people gain their wealth by “wicked” means and because they trust in their riches and not in God. But Isaiah’s use of the word “rich” here was more appropriate than he realized because, in fact, Jesus was buried in the tomb of a rich man (see Matthew 27:57–60; Mark 15:43–46).
204 The precious stones mentioned in verses 11–12 are metaphors for the spiritual gifts God gives to His people; spiritual gifts, along with the fruit of the Holy Spirit (1 Corinthians 12:1–11; Galatians 5:22–23), are far more valuable than the most precious earthly jewels.
205 Notice that this invitation is given to the thirsty. In order to receive the spiritual blessings God desires to give us, we must thirst for them (Matthew 5:3,6; 11:28). It’s hard to give spiritual blessings to someone who doesn’t want them; it’s hard to give good news, the Gospel, to someone who isn’t interested.
206 Notice in verse 1 that salvation and righteousness are again linked. For further discussion, see Isaiah 45:8 and comment.
207 Circumcision was another sign of the covenant between God and Israel (Genesis 17:9–11). If one wonders why undergoing circumcision and keeping the Sabbath are singled out as “signs” of the covenant, the answer is this: both of these things are visible, demonstrable. It is impossible to “demonstrate” a negative command, such as, “you shall not murder.”
208Men who had been made eunuchs by surgical or other unnatural means were excluded from participating in the community of Israel (Deuteronomy 23:1). Having descendants was of utmost importance in Israel, and eunuchs were “dry trees” (verse 3)—they had no children. However, with the coming of Jesus, eunuchs were welcomed into the family of faith as equal members (see Acts 8:26–39). Though eunuchs have no descendants to carry on their family name, they will be given an everlasting name (verse 5)—the name “Christian,” which will never be taken from them.
209 In verse 6, we are given a summary of what it means to hold fast to God’s covenant: it means to serve Him, to love Him, to worship Him, and to keep the Sabbath—that is, to obey Him. To serve, to love, to worship, to obey—these cannot be separated from one another; they must always go together. Love is the motive: love leads to worship, worship leads to obedience, obedience leads to service (see John 14:15,21,23; Romans 12:1).
210 In Jesus’ day the Gentiles (“foreigners”) were still not allowed inside the main temple area, though they were allowed into an outer court called the “Court of the Gentiles.” It was from this court that Jesus drove out the traders and money changers, quoting these words from verse 7: “. . . my house will be called a house of prayer for all nations” (see Mark 11:15–17). In the New Testament age, the church of Christ has become God’s “house of prayer for all nations.”
211 Verses 9–12, as well as the next chapter, refer to pre-exilic Judah, perhaps to the reign of one of Judah’s wicked kings.
212 Some Bible scholars suggest that verses 1–13 relate to the reign of Manasseh king of Judah, during whose reign Isaiah died. Manasseh was the wicked son of Hezekiah; he persecuted the innocent (2 Kings 21:16) and even sacrificed his own son in the fire (2 Kings 21:6).
213 If God’s people sin, they can surely expect that He will punish them, accuse them (verse 16); but He will not accuse them forever. By His grace, He helps lead sinners to repentance. But before they repent, they will experience His anger. In particular, God is enraged by . . . sinful greed (verse 17). Greed is a form of idolatry (Colossians 3:5); greed is putting money and possessions in the place of God.
However, if people continue to reject God’s grace and harden their hearts against Him, then at some point God will “give up” on them and “give them over” to their sinful desires (see Romans 1:24,26,28).
214 The spring of water that never fails refers primarily to the Holy Spirit (John 7:39). But it also refers to the generous person who gives to those in need; no matter how much he gives, he gains even more (Proverbs 11:24–25; 2 Corinthians 9:6–8).
215 Paul quoted from verses 7–8 to show that everyone was guilty of sin, even God’s own people (Romans 3:15–17).
216 For the relationship between the old and new covenants, see Exodus 24:1–8; Jeremiah 31:31–34 and comments; Word List: Covenant.
217 In verse 21, God says His Spirit and His words will not depart from the people’s mouth (see Joshua 1:8). Neither will they depart from the people’s hearts, because the new covenant will be written on their hearts (Jeremiah 31:33). Heart and mouth go together; the mouth expresses what flows from the heart (Matthew 12:34; 15:18; Romans 10:9–10).
218When the exiled Jews returned to Jerusalem, they themselves rebuilt the city walls under the leadership of Nehemiah (see the book of Nehemiah).
219 The term “Messianic age,” broadly speaking, refers to the period starting with Christ’s first coming and continuing on beyond His second coming when He will establish His Messianic rule. Sometimes, however, the period in which we are now living is called the “Church age,” to differentiate it from the age to come. For further discussion of the Messianic age, see comment on Isaiah 32:14–18 and footnote to comment.
220 This prophecy of flocks and rams being gathered to Jerusalem to serve as offerings (verse 7) was partly fulfilled during the reign of Darius king of Persia (see Ezra 6:9).
221 In biblical times, defeated enemies were led in triumphal procession through the streets of the victors’ cities.
222 The sanctuary in Jerusalem—and, in particular, the ark—was figuratively referred to as the Lord’s “footstool.”
223 In Hebrew, the word for “Anointed One” is “Messiah”; in Greek, it is “Christ.” Isaiah himself, as God’s prophet, was anointed with the Spirit; but in verse 1, Isaiah’s words clearly point to a future Anointed One, on whom the Spirit of the Lord would rest (see Isaiah 11:1–2; 42:1).
224 When Jesus quoted verses 1–2, He omitted the last part of verse 2 about proclaiming the day of vengeance of our God. Jesus did not come to earth to proclaim vengeance; He came to proclaim salvation—the year of the LORD’S favor (see Isaiah 49:8). However, when He comes a second time, it will be to gather his elect and to proclaim judgment (vengeance) on all the rest of mankind (Mark 13:26–27; 2 Thessalonians 1:6–10). Christ is both Savior and Judge. Now He is Savior of those who believe; soon He’ll be Judge of those who do not. In a very real sense, these centuries between Christ’s first coming and His second coming can be called the “year of the Lord’s favor,” the period during which we are offered salvation. For each person this “year of favor” ends at death; our choice in this life will determine whether Christ becomes our Savior or our Judge.
225 The deliverance of the exiles took place 150 years after Isaiah wrote these words; the Savior appeared 700 years after.
226 Note that Zion has a broader meaning in this chapter; it includes not only Jerusalem but also the people of God.
227 The picture of Israel (Zion) as the “wife” of God reappears in the New Testament, where the church is said to be the “bride” of Christ (2 Corinthians 11:2; Ephesians 5:31–32; Revelation 19:7–8). The new Jerusalem is also said to be prepared as a bride beautifully dressed for her husband—Christ, the Lamb (Revelation 21:2,9–10). The new Jerusalem (the restored Zion), together with all believing Gentiles, will become the glorified Church of Christ when He comes again to claim it as His bride.
228 The present-day Jerusalem, capital of the secular state of Israel, does not fit the description of these prophecies of Isaiah.
229 Here Edom symbolizes all nations that oppose God’s people (see Isaiah 21:11–12; 34:5); Bozrah is Edom’s capital.
230 In biblical times, people “pressed” grapes into juice (wine) by treading on them with their feet. In the Bible, treading the winepress is a figure of God’s judgment.
231 God has appointed Christ to actually carry out His judgment on the world (Acts 17:31). In the book of Revelation, Christ is pictured wearing a robe dipped in blood as He treads the winepress of the. . .wrath of God (Revelation 19:13,15).
232 For further discussion of the “kinsman-redeemer,” see Ruth 2:19–20 and comment; Word List: Redemption.
233 For further discussion of God’s hardening of people’s hearts, see Exodus 4:21 and comment.
234 The Apostle Paul quotes verse 4 to show that God has done an even greater thing than delivering His people from Egypt and Babylon: He has sent His own Son to deliver mankind from sin (1 Corinthians 2:9–10).
235 For a discussion of ceremonial uncleanness, see Leviticus 11:1; 15:1 and comments.
236 Isaiah also calls God the potter (verse 8). For a discussion of the analogy of the potter and its application to all people, see Jeremiah 18:1–10 and comment.
237 The Lord says: “I was found by those who did not seek me”—referring to the Gentiles (verse 1). In the very beginning, the Lord seeks us and finds us. Once we are found, we must then seek Him—and keep on seeking Him, seeking His fellowship, seeking His guidance—so that our relationship with Him will grow stronger. We seek Him because He first sought us. We love (Him) because he first loved us (1 John 4:19).
238 The Apostle Paul quotes verses 1–2 to show that God (in Christ) has revealed Himself to believing Gentiles but has been rejected by His own disobedient and obstinate people (Romans 10:20–21).
239 God’s altar was to be made of uncut stone (Exodus 20:25).
240 The Israelites had already been given enormous privileges. As descendants of Abraham they had been chosen to be God’s special people. They had been given God’s word, God’s covenant, God’s promises and blessings. But because of their disobedience, they had forfeited all these privileges (see Romans 2:5–11; 9:2–6).
241 In verse 16, the Hebrew word for truth is “amen.”
242 For further discussion concerning the different aspects of God’s unchanging character, see Exodus 15:3–5; 34:4–7 and comments.
243 Bible scholars have different opinions about whether the vision Isaiah describes in verses 17–25 should be taken literally or figuratively. If it is to be taken literally, it likely refers to the Millennium, the 1,000year reign of Christ before the final judgment (Revelation 20:1–6). However, Isaiah may simply be using earthly analogies to describe the blessedness of this future state; if so, Isaiah’s new heaven and earth correspond to the new heaven and earth of Revelation Chapter 21.
It is best not to be dogmatic about these questions. We know that Isaiah uses figurative language elsewhere in his book, and he could well be doing so here. Furthermore, the subject of the new heaven and earth is far beyond the experience of any of us. Surely the important point here is that, whatever the details, believers have a glorious future to look forward to.
244 In this final chapter, Isaiah is not talking about the post-exilic Jerusalem of the Old Testament; he is clearly looking forward to the end of history, to the Jerusalem of the Messianic kingdom.
245 The word peace includes physical and spiritual wellbeing—security, prosperity, freedom and, above all, peace with God. For further discussion, see Word List: Peace.
246 It is the responsibility of preachers and teachers to present the full truth about God. Many people today pick and choose what they want from Scripture and neglect the rest. They choose to believe only the “happy” things about God; for such people, God is just a benevolent parental figure, a god of their own devising. They neglect the fact that God is also holy and that His holiness demands punishment for sinners who do not repent. This is why Jesus began His ministry saying: “The kingdom of God is near. Repent and believe the good news” (Mark 1:15). Jesus always combined the “good news” with a call to repent, and so should we.