Isaiah 66

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.