Isaiah

Justice and Peace Reestablished in Judah and Jerusalem (32:1-33:24). In another of his messianic visions Isaiah anticipated a day when a just king would reign over the land, assisted by competent rulers who would protect, rather than exploit, the people. The spiritual dullness of Isaiah's generation, which resulted in the exaltation of foolish, unjust leaders, would disappear.

Of course, prospects for the immediate future were not as bright. Urging the nation's complacent women to lament, Isaiah warned that the land's agricultural prosperity would soon be swept away and its cities abandoned. Perhaps he proclaimed this message just prior to Sennacherib's invasion of the land in 701 b.c. However, in another of his abrupt shifts in perspective, Isaiah promised that restoration would eventually follow judgment. The Lord would again pour His life-giving Spirit upon the land and restore its crops. Justice and genuine security would then return to the land.

Chapter 33 begins with a brief woe-oracle against the "destroyer" and "traitor" (probably a reference to Assyria), whose deeds would one day be punished appropriately.

A model prayer follows, in which the people asked for the Lord's gracious intervention and expressed confidence in His ability to defeat the nations. They praised Him as the sovereign King who would reestablish Jerusalem as a center of justice. In support of their request, they lamented the devastating effects of the enemy invasion. In response to their prayer, the Lord announced He would be exalted over His enemies, whose plans would be self-destructive.

Unfortunately, not everyone in Jerusalem was as godly as those who spoke in 33:2-9. The Lord made it clear to the sinners in the city that only those who promoted justice and order would experience His protection and blessing. The righteous could look forward to a grand new era for Jerusalem. The arrogant, terrifying foreign armies would disappear from outside the city's walls. Jerusalem would again be the religious center of the land, experiencing security and prosperity under its divine King's just rule. A forgiving God would eliminate sin and its effects from the city.

Judgment of the Nations Brings Restoration of God's People (34:1-35:10). The theme of God's sovereignty over the hostile nations (see 29:5-8; 30:27-33; 31:4-9; 33:1,18-19) culminates in chapter 34 with a vivid description of universal judgment. The Lord would unleash His anger upon the nations, resulting in widespread carnage and bloodshed. Even the heavens would not escape. The stars, perhaps symbolizing heavenly opposition to God (see 24:21), are pictured as rotting and falling like a leaf or fig to the ground.

The Lord singled out Edom as a representative of the nations (see 63:1-6; Obad.). The prophet compared the bloody slaughter of Edom to a large sacrifice where sheep and cattle are butchered in great numbers. This day of vengeance and retribution on behalf of Jerusalem would reduce Edom to a state of perpetual desolation. By divine decree its weed-covered ruins would be populated only by desert creatures such as owls and hyenas.

In contrast to Edom, God's weakened, discouraged people would be rejuvenated by His mighty deeds on their behalf. This renewal is compared to the miraculous healing of various physical disabilities and to the blossoming of a hot, dry desert. Where once there was only sand and desert creatures, there would now be flowers, green pastures, abundant water, and thick vegetation. Through this garden land would run a highway, upon which no wicked men or dangerous wild beasts would be allowed to go. The Lord's redeemed people would follow this "Way of Holiness" to Jerusalem, entering its gates with joy. The delightful imagery depicts in a striking way the divine blessings and renewed access to God's presence that would follow the future purification and restoration of His people.

Hezekiah's Reign (36:1-39:8). These chapters, which repeat 2 Kings 18-20 in many respects, record three significant events of Hezekiah's reign: (1) the Lord's miraculous deliverance of Jerusalem and destruction of the Assyrians, (2) Hezekiah's recovery from a serious illness, and (3) Hezekiah's unwise dealings with the messengers from Babylon. Isaiah played a prominent role in these events, each of which prompted at least one prophetic oracle.

The chapters are not in chronological order. The Assyrian deliverance (chaps. 36-37) followed the events recorded in chapters 38-39. Perhaps chapter 39 comes last because its reference to Babylon provides a frame for chapters 13-39 (see chap. 13, which also focuses on Babylon). Also, by showing that even godly Hezekiah had his faults and ultimately could not prevent Judah's downfall, it paves the way for chapters 40-66, the setting of which is the Babylonian captivity.

The Lord Delivers Jerusalem from the Assyrians (36:1-37:38). In 701 b.c. the mighty Assyrian army overran the countryside of Judah and, according to Assyrian records, conquered forty-six cities. The Assyrian king Sennacherib sent his field commander to Jerusalem with a message for Hezekiah. With many of the people looking on from the city's walls, the field commander pointed out that Jerusalem's reliance upon its military strategies and its alliance with Egypt was misplaced. He even argued that the Lord would not deliver the city. He erroneously reasoned that Hezekiah's centralization of worship was an affront to the Lord. He claimed that the Assyrians had been commissioned by the Lord to invade Judah.

Troubled by the field commander's use of Hebrew, the language of the people, Hezekiah's officials asked him to use Aramaic, the diplomatic language of the day. He refused, pointing out that the siege would adversely affect all of Jerusalem's citizens. The field commander then urged the people of Jerusalem to reject Hezekiah's appeal to trust in the Lord. He exhorted them to surrender the city, promising them future peace and prosperity (albeit in a new land!). He concluded his speech with an arrogant claim that the Lord could not deliver the city. Jerusalem was no different than other cities, whose gods had been unable to rescue their people from the Assyrians. The people, in obedience to Hezekiah's decree, did not reply to the field commander.

Having torn their clothes in consternation and mourning, Hezekiah's officials reported the message to the king. Hezekiah tore his clothes, went to the temple, and asked Isaiah to pray on behalf of the city. Isaiah sent a salvation oracle back to the king, urging him not to fear, for the Lord was about to punish the Assyrian king for his blasphemy. An alarming report would cause him to return to his own land, where he would be slain by the sword.

Meanwhile the field commander rejoined the Assyrian army, which was now marching to meet an Egyptian army led by Tirhakah. (Though only a prince in 701 b.c., Tirhakah is here called "king of Egypt" in anticipation of his rise to the throne a decade later. Isaiah may have even written or incorporated this account into his prophecy after Tirhakah became king.) Concerned that Hezekiah might derive false hope from this action, Sennacherib sent another message to Hezekiah, assuring him that he still intended to conquer Jerusalem. Once again he emphasized that Hezekiah's God, like the gods of the many lands conquered by the Assyrians, would not be able to deliver the city from his hands.

Upon receiving this letter, Hezekiah went to the temple again, spread the letter out before the Lord, and poured out his heart in prayer. Hezekiah acknowledged that the Lord was the sovereign Ruler of the universe and infinitely superior to the man-made gods of the nations previously defeated by the Assyrians. He asked the Lord to deliver Jerusalem so that the whole earth might recognize His sovereign power.

Through the prophet Isaiah the Lord responded positively to Hezekiah's request. The first part of His response came in the form of a taunt song against Sennacherib. The Lord castigated the Assyrian ruler for his pride, reminded him that his successes were by the Lord's decree, and then announced that He would force the Assyrians back to their own land. In the second part of the message the Lord assured Hezekiah that He would preserve Jerusalem for His own glory and because of His promise to the Davidic dynasty.

The final verses of the chapter record the fulfillment of God's promise. The angel of the Lord struck down the Assyrian hordes in one night, forcing Sennacherib to return home, where two decades later he was assassinated by two of his own sons.

Hezekiah's Life-Threatening Illness (38:1-22). The event recorded in chapter 38 probably occurred the year before Sennacherib's invasion. When Hezekiah became seriously ill, Isaiah announced to him that he would die. Reminding the Lord of his faithful deeds, the king pled for his life. The Lord decided to give Hezekiah fifteen more years of life and also promised He would protect Jerusalem from the Assyrians. In response to Hezekiah's request for a confirming sign, the Lord refracted the sun's rays so that the shadow they cast was reversed. (Verses 21-22 are misplaced and belong between 38:6-7. See 2 Kgs. 20:6-9.) Ironically, this sign took place at the "stairway of Ahaz," a structure named for the king who, in contrast to his son, had rejected the Lord's promise of deliverance by refusing to ask for a sign (see 7:10-17).

In response to the Lord's merciful deliverance, Hezekiah offered a song of thanksgiving, in which he recalled his time of need, acknowledged the Lord's intervention, and promised to praise Him all his days.

This account has a twofold purpose. First, Hezekiah serves as an example to God's people of dependence on the Lord in the midst of a crisis. Second, Hezekiah's recovery was representative of the nation's future. Just as the Lord healed Hezekiah and granted him additional years, so He would give Judah and Jerusalem a new lease on life by miraculously removing the Assyrian threat. Nevertheless, like Hezekiah's briefly extended life, so Judah's and Jerusalem's days remained numbered.

Hezekiah Entertains Babylonian Messengers (39:1-8). Even godly men have their moments of failure. Hezekiah was no exception. Chapter 39 records an event that occurred shortly after his recovery. The Babylonians, who were seeking to form an anti-Assyrian alliance, sent messengers to Hezekiah. Hezekiah proudly (and foolishly) showed them the riches of his storehouses. It was this kind of self-sufficient attitude that would eventually bring the nation's downfall. The Lord used the occasion to announce through Isaiah that the Babylonians would someday conquer Jerusalem and carry the royal riches and even some of Hezekiah's own descendants into exile. Hezekiah readily submitted to the prophet's words, confident that the rest of his reign would be peaceful. His tone of resignation contrasts sharply with his earlier unwillingness to accept the announcement of his own impending death (see 38:1-3). This may be interpreted negatively (as reflecting self-inter-est) or positively (as an admission of his own guilt and of God's grace in not bringing immediate punishment).

The setting of Isaiah's message shifts to the time of the exile, which earlier passages of the book assumed (11:11-12,15-16; 14:1-2; 27:12-13; 35:10) and prophesied (5:13; 6:12; 27:8; 39:5-7). This final section of the book begins on an extremely positive note, as God affirmed His commitment to His servant nation and promised them deliverance from exile in seemingly unconditional terms. As the section progresses, it becomes apparent that total restoration would not be automatic. Covenantal renewal, mediated through a special servant viewed as an ideal Israel and a second Moses, was necessary. Anticipating that some would reject God's offer of reconciliation, the book's final chapters foresee a final, purifying judgment, out of which a holy community would emerge.

The four so-called servant songs highlight this section (see 42:1-9; 49:1-13; 50:4-11; 52:13-53:12). For years scholars have debated this servant's precise identity. Some conclude that the servant in the four songs is none other than the personified nation Israel. Throughout chapters 40-48 the Lord calls the nation His servant. Isaiah 49:3, located in the second servant song, specifically calls the servant "Israel." However, the solution is not this simple. One of the major tasks of this servant "Israel" is to restore the nation (see 49:5-6,8-9) by suffering innocently on behalf of God's sinful people (see 53:5,8).

These texts require some distinction between the servant "Israel" and the exiled nation. It is best to identify the servant as an individual within the nation who as Israel's representative mediates a new covenant between God and His people (see 49:8). He also fulfills God's original purpose for the nation in that he becomes a channel of divine blessing to the Gentiles (see 42:6; 49:6). Because he embodies God's ideal for the nation, he can be called "Israel." In the progress of biblical revelation Jesus Christ emerges as this ideal Israel who restores God's covenant people and takes His salvation to the nations (see Acts 8:30-35).

Deliverance of the Exiles (40:1-48:22). God emphasized that He was both willing and able to deliver His exiled people. Much of the section focuses on God's superiority to the nations and their idols.

Comfort for Jerusalem and the Exiles (40:1-31). The chapter begins with a message of encouragement for downtrodden Jerusalem. The city had suffered more than enough; its time of punishment was over. Preparations were to be made for the King's glorious return. The city's restoration was certain, for God's decree is reliable, unlike frail persons and their promises, both of which fade like grass before a hot wind. Jerusalem was to proclaim the good news of God's return to the other cities of Judah. Like a shepherd tenderly holding his sheep to his chest, the Lord would carry the exiles back to the land. The same mighty arm that destroys His enemies (see 51:9-10) would protect His people.

For tired, discouraged exiles this promise of restoration may have seemed like wishful thinking. They felt abandoned by God (see v. 27) and may have wondered if He possessed the ability to deliver them. Perhaps He was a local deity limited to the borders of Judah. To alleviate such doubts, the Lord reminded His people of His sovereignty and might. He is the Creator of the universe, who demonstrated immeasurable power and wisdom in forming the heavens and the earth. He is sovereign over His world, exercising absolute control over the nations and their puny rulers. He is infinitely superior to idols. The stars of the heavens, made gods in pagan thought (see Jer. 19:13), are mere servants who report for duty when God calls. Because His authority, power, and wisdom are unlimited, God is capable of delivering His people from bondage. He gives superhuman strength to those who rely on Him.

God's Redemptive Program (41:1-42:12). This section briefly outlines God's program for Israel's redemption. Later chapters then develop this program.

The Lord began by asserting His sovereignty over history and the nations. He was raising up a mighty conqueror (Cyrus the Persian, see 44:28; 45:1) who would subdue the nations and accomplish the Lord's will. Before his relentless march the nations and their idols would be helpless.

Reminding His people of their special position as descendants of Abraham, the Lord assured them that He would protect them and eliminate their enemies. Comparing their distress to the plight of a thirsty man in a desert, the Lord promised to transform their condition. He would, as it were, cause the desert to overflow with abundant waters and blossom into a forest, resulting in universal recognition of His sovereignty.

The Lord challenged the nations' idols to present evidence of their power to predict and fulfill. In response to their silence, He pronounced them to be "less than nothing" and "false." As proof of His own power, He pointed to Cyrus, the "one from the north" whom He was raising up to conquer the nations.

In addition to Cyrus, the Lord would raise up another servant, whose ministry would be characterized by humility and by gentleness toward the downtrodden. Energized by the Lord's Spirit, He would establish justice on the earth, mediate a new covenant for Israel, and release the oppressed. Like Cyrus's conquests, His divinely decreed accomplishments would demonstrate the Lord's sovereignty over history and His superiority to idols. The proper response to this announcement was universal praise.

Blind and Deaf Israel Summoned as Witnesses (42:13-44:23). This section is arranged in two parallel panels (42:13-43:13; 43:14-44:20), each of which contains four parts: (1) an announcement of divine intervention in world events, (2) an exhortation to Israel, (3) a message of salvation for God's people, and (4) a declaration of the Lord's sovereignty over the nations and their gods. The following outline reflects the structure of the section:

The section concludes with an exhortation to Israel and a call to praise.

Though the Lord had been silent for a lengthy period, He would come like a mighty warrior and lead His people back to their land, demonstrating His superiority to the pagan gods. He made it clear that spiritually unresponsive Israel had experienced His judgment and the hardships of exile because of their refusal to obey His law. Nevertheless, as their Creator He assured them of His continuing presence and supernatural protection. He would raise up the Persians, who would conquer Egypt but allow the Israelites to leave Babylon. Eventually all of God's dispersed people would return to the promised land. Summoning His people as witnesses to His sovereignty over the events of history, the Lord declared His superiority to the gods of the nations.

Speaking as the Redeemer of Israel, who in former times had led His people out of their Egyptian bondage, the Lord announced a new exodus. He would free Israel from their Babylonian captivity and provide for their needs on the journey home. In the past their sinful deeds had invalidated their sacrifices and resulted in severe judgment. (Isa. 43:28 is better understood as a reference to past judgment.) But the Lord reminded them that He is the God who forgives sin. The Lord addressed Israel by its ancient name Jeshurun, which Moses applied to early Israel as the recipient of God's blessings (Deut. 32:15; 33:5,26). Like that earlier generation, exiled Israel would experience an outpouring of divine blessing. Again calling His people as witnesses, the Lord reaffirmed His superiority to all other gods. Certainly the nations' idols could not compare with Him. With great sarcasm the Lord ridiculed idol worshipers. After cutting down a tree, people formed idols from some of the wood and with the rest made fires to cook their meat and warm themselves. They never stopped to think that their god and the wood used for such everyday tasks were made from the same substance.

In conclusion the Lord exhorted Israel to lay hold of His promise of restoration and forgiveness. In anticipation of Israel's redemption, the prophet urged the entire universe to break out in song.

God Initiates His Redemptive Program through Cyrus (44:24-45:25). Identifying Himself as the sovereign Creator, who alone controls the events of history, the Lord announced that He would use Cyrus the Persian to restore His people to the land and rebuild the ruined cities. A commissioning account follows, in which the Lord promised Cyrus military success in order that he, and eventually the whole world, might recognize the incomparability of Israel's God. The mention of Cyrus by name is startling, since this ruler did not come on the scene until the sixth century b.c., over a hundred years after Isaiah died. However, such a precise prediction is certainly consistent with the theme of God's ability to predict and fulfill (see 44:26).

Though God had great plans for His exiled people, some grumbled about their condition and questioned God's ways. The Lord reminded such individuals that they had no right to question their Creator's sovereign decisions. To do so would be as absurd as a piece of pottery criticizing the potter who forms it.

The Lord reiterated His plan to use Cyrus as His instrument of redemption. Israel would return from Babylon and rebuild Jerusalem. Foreigners would recognize Israel's privileged position and the incomparability of Israel's God.

Once more declaring His sovereignty and superiority to the pagan gods, the Lord exhorted all nations to turn to Him for salvation. It is wise to submit to God now, for He has issued an unchangeable decree that all will someday bow before Him and acknowledge His sovereignty.

Exhorting Israel in Light of Babylon's Fall (46:1-48:22). Here announcements of Babylon's fall are coupled with exhortations to the exiles.

Babylon's idols would be carried away into captivity, unable to rescue themselves, let alone their worshipers. These useless idols were stationary and a burden to the animals that carried them. In contrast, God had always been active in Israel's history and had, as it were, carried His people. He urged those exiles who remained rebellious in spirit to recall His past deeds and to recognize His sovereign hand at work in the career of Cyrus. For those who were willing to trust His promises, a new era was approaching.

In chapter 47 Babylon's fall is described in a taunt song addressed by a vengeful God to the city, which is personified as a proud queen. This once "tender and delicate" queen would now do the work of a commoner or servant and be publicly humiliated. Though God had commissioned her to punish His sinful people, she had shown no mercy, severely oppressing even the very aged. Thinking her position secure, she boasted that she would never experience bereavement. However, the Lord announced that she would suddenly lose both her husband and children. The once self-sufficient queen would be deprived of all means of support. Despite her diviners' and astrologers' attempts to ward off disaster, the judgment of God would overtake the city.

The Lord recognized that many of the exiles only possessed an outward form of religion, while others were outright idolaters and rebels. Throughout Israel's history the Lord had announced His actions beforehand so that His rebellious people would not attribute the events to false gods. Now He was announcing another major event in the nations' history. Though He had punished Israel for its rebellion, He would now bring glory to Himself by delivering it through Cyrus. Because of their disobedience, God's people had forfeited peace and blessing. The Lord was now offering them an opportunity to start over. If they responded in faith and left Babylon, He would care for their needs, as He had done during the wilderness wanderings following the exodus from Egypt. However, the Lord warned that the wicked would not participate in this new era of peace and blessing.

Restoration of Jerusalem (49:1-55:13). Chapters 41-42 introduced Cyrus (see 41:2-3,25) and the Lord's ideal servant (see 42:1-9) as important instruments in God's program for Israel's redemption. Chapters 43-48 focused on Cyrus's role, while chapters 49-55 develop in more detail the ideal servant's part in the drama.

This section is arranged in three panels (49:1-50:3; 50:4-52:12; 52:13-54:17), each of which begins with a servant song followed by an encouraging message for personified Jerusalem. A moving call to covenantal renewal concludes the section.

The Lord Commissions an Ideal Servant (49:1-13). Here the Lord's ideal servant, introduced in 42:1-9, recounts his special divine commission. From before his birth the Lord chose him for a special task. The Lord made him an effective spokesman to be used at an opportune time. The servant received the title "Israel" because as an ideal representative of the nation he would restore Israel's relationship to God. In the role of a new Moses the servant would mediate a new covenant for Israel and lead the people out of captivity and back to the promised land. As "Israel" the servant would also fulfill God's original ideal for the nation by being a channel of blessing to the Gentile nations. Though the servant faced rejection and discouragement, he was confident that the Lord would eventually vindicate him. Someday even kings would acknowledge his greatness.

The Lord Answers Jerusalem's Complaint (49:14-50:3). The servant's work would have important results for Jerusalem. The city is here personified as a woman who complains of being abandoned by her husband (the Lord) and deprived of her children (the exiled residents of the city). Comparing Himself to a nursing mother, the Lord assured Jerusalem that He could never abandon her. Though she and her children had experienced the harsh consequences of their sin, she would again be inhabited. Her exiled children would return en masse, escorted by the Gentiles. The Lord would rescue them from captivity and take vengeance on their oppressors.

The Lord's Ideal Servant Perseveres (50:4-11). In this third servant song the servant declared his confidence in God. He had not drawn back from the Lord's commission, despite severe opposition and humiliation. He persevered, confident that the Lord would one day vindicate him before his enemies. The song concludes with an appeal for the servant's faithful followers to continue to trust the Lord and with a warning of judgment to those who reject the Lord's guidance.

A New Exodus (51:1-52:12). Once more the Lord addressed His people with a message of hope and encouragement. He urged the faithful to consider the example of Abraham and Sarah. From this single individual and his barren wife the Lord formed a nation in fulfillment of His promise. He would do the same for desolate Jerusalem, transforming its ruins into a new Garden of Eden filled with song. God would also extend His blessings to the nations by establishing a just world order.

Overwhelmed by God's reassuring promises, the prophet cried out for and anticipated their fulfillment. He longed for a new exodus, in which God would display the power that destroyed the Egyptians (compared to the mythical sea monster Rahab) and divided the Red Sea.

Speaking as His people's Comforter and as the sovereign Creator of the world, the Lord reiterated His promise to the frightened exiles. He would exert His mighty power on their behalf and release them from their prison.

The Lord would also lift up downtrodden Jerusalem. The city had suffered humiliation at the hands of the nations; now the time of retribution had arrived. The cup of the Lord's wrath would pass from Jerusalem to its oppressors. Never again would the purified city be invaded by foreigners. Though His name had been blasphemed among the nations, the Lord would establish His rule from Jerusalem and reveal His power to the entire earth. The prophet employed vivid imagery, picturing a messenger bringing the good news of God's advent to the watchmen of Jerusalem's walls.

A final exhortation urges the priests to leave the unclean land of exile, implying that the worship system would be reestablished. In contrast to the exodus from Egypt, which was conducted in haste (see Deut. 16:3), there would be no need to hurry because the oppressor would be crushed prior to their departure. As in the first exodus God would accompany His people as their protector.

Suffering and Vindication of the Lord's Ideal Servant (52:13-53:12). This fourth servant song describes in greater detail the servant's suffering and vindication, themes introduced in earlier songs (see 49:4,7; 50:6-9). The song begins with the Lord's declaration that His servant would be greatly honored. Just as many had been shocked by the degree of the servant's humiliation, so many nations and even kings would be amazed by his glorious exaltation.

In the central section of the song Israel confessed its former unbelief and acknowledged that the servant's suffering was on their behalf. Responding to the announcement of the servant's future exaltation ("our message" in 53:1 is better translated "the report just heard by us"), Israel confessed that they never had considered such a thing possible for they had not seen God's power revealed through the servant. They regarded him as insignificant and interpreted his intense sufferings as a sign of divine displeasure. Now they were forced to reevaluate their former opinion. They now realized that the servant's suffering was due to their sins and for their ultimate benefit. Like stray sheep all Israel had wandered from the Lord, and the servant had borne the punishment for their rebellion. He was innocent of wrongdoing, yet he silently endured oppressive treatment and a humiliating death. The Lord had decreed that the servant was to suffer; eventually He would vindicate and bless him.

The song ends as it began, with the Lord Himself declaring His pleasure with the servant. Because the servant submitted to suffering and identified with sinful Israel, he would restore many to the Lord and be richly rewarded for his efforts.

Jerusalem's Glorious Future (54:1-17). With Israel's restoration assured by the servant's ministry, Jerusalem's future was bright. Comparing the ruined city to a barren woman, the Lord announced that she would be blessed with an abundance of children (a reference to her returning exiles). Placing her in the role of His divorced wife, He promised a restoration of the marriage. Nothing would ever again separate them. The Lord would adorn the city with beauty and protect it from all assailants.

A Call to Covenant Renewal (55:1-13). Using the imagery of an invitation to a banquet, the Lord exhorted His people to receive the blessings He offered. The Lord desired to make an eternal covenant with the nation, which would parallel His covenant with David. Like David, Israel would be living testimony of God's greatness and would rule over nations. If the nation actively sought the Lord and turned from their wicked ways, He would compassionately forgive their sins. They could depend on this merciful response, for God's word of promise, unlike sinful human plans, is always realized. Just as rain does not reverse its course, but falls to the ground and makes the farmer's crops fruitful, so God does not take back His word of promise but rather brings it to fulfillment. The Lord would shower repentant Israel with abundant blessings, which would be an eternal sign of their renewed relationship.

Purification (56:1-66:24). Despite God's promise of a new era of blessing and His invitation to reconciliation, the reality of Israel's rebellious spirit remained. Isaiah 56-66 indicates that only the repentant would participate in the new0 era. Those who followed the sinful ways of earlier generations would be excluded. Though many of the promises of chapters 40-55 are reiterated here, the theme of God's purifying, discriminating judgment is also prominent.

Foreigners and Eunuchs Granted New Status (56:1-8). In anticipation of God's coming age of salvation, His people should promote justice, one of the chief characteristics of the new era. Without exception, all who demonstrated loyalty to God by keeping His commands would experience His blessings and enjoy access to His presence. Even those who had once been subject to exclusion and strict regulations, such as eunuchs and foreigners (see Deut. 23:1,3,7-8), would freely enter the Lord's temple.

Sinners Denounced, the Repentant Encouraged (56:9-57:21). The wicked would have no place in this new community. The Lord warned that judgment was imminent for all the greedy leaders and rebellious idolaters who sought to perpetuate the injustice and spiritual adultery of earlier days. The promised land was reserved for those who trusted in the Lord and displayed a repentant spirit.

God's Righteous Demands, the Nation's Sinful Deeds (58:1-14). The Lord denounced the people's hypocritical claims of loyalty and their empty expressions of repentance. Their unjust and violent deeds made their fasts unacceptable. The Lord demanded righteous living, not meaningless ritual. They were to free the oppressed, feed the hungry, give shelter to the homeless, and clothe the naked. In addition to caring for the needs of others, they also were to demonstrate true devotion to God by honoring His Sabbath Day. Then they would experience the Lord's protective presence, enjoy His blessings, and witness the rebuilding of the land.

Accusation and Confession (59:1-15a). The Lord was able and willing to restore His people, but their persistence in sin had separated them from God. He could not tolerate their violence, deceit, and injustice. Their evil thoughts produced destructive actions. In contrast to the justice and peace demanded by the Lord, their lifestyle was characterized by bloodshed.

Identifying with and representing the nation, the prophet acknowledged the truth of the preceding accusation. He lamented that justice and truth had disappeared, preventing divine deliverance from becoming a reality. He confessed the nation's many sins and admitted that they had rebelled against and rejected the Lord.

The Restoration of Jerusalem (59:15b-63:6). In response to the prophet's confession on behalf of the nation, a message of salvation now appears. The Lord would judge His enemies and return to Jerusalem to rule over His repentant people. He would establish a new covenant with them, enabling them by His Spirit to obey His commandments.

The Lord's glorious return would begin a bright new era for Jerusalem. The city's exiled population would return, and nations would bring their wealth as tribute to the Lord. Signs of the Lord's renewed blessing would be everywhere. Foreigners would rebuild the city's walls. Its gates would remain open to accommodate the steady stream of visitors bringing tribute. The splendid trees of Lebanon would be used as building materials for the Lord's temple. Those who formerly oppressed the city would acknowledge its special status. God's glorious presence would assure continual peace and justice. In fulfillment of His promise to Abraham, His people would possess the promised land forever and experience extraordinary population growth.

Chapter 61 begins with an unidentified speaker (the prophet? the servant of chaps. 40-55?) relating his commission to proclaim good news to the city's grieving exiles. The Lord had officially decreed a year of release for His captive people. They would rebuild the cities of the land and serve the Lord as a nation of priests (see Exod. 19:6). Foreigners would serve them and bring them their wealth. The Lord would take away His people's shame and give them a double portion of His blessings. The nations would recognize Israel's special relationship to the Lord. The recipient of God's blessings (personified Jerusalem?) rejoiced in His salvation.

The portrayal of Jerusalem's future continues in chapter 62. The restored city's glory would be apparent to all. Though Jerusalem was deserted and desolate, it would someday be named Hephzibah ( My delight is in her) and Beulah ( Married), for the Lord would renew His relationship with her. With the threat of foreign invasion forever removed, God's people would enjoy the fruit of their labors.

The chapter concludes with an exhortation to prepare the way for the return of the Lord (see Isa. 40:3-5), who would bring His exiled people with Him (see 40:10) and set them apart as a holy community (see Exod. 19:6).

This section ends as it began, with a description of the Lord as a conquering warrior (Isa. 63:1-6; see 59:15b-19). He comes from Edom (which here represents the hostile nations; compare v. 6 and 34:5-17) with His garments stained with blood. He announces that He has single-handedly crushed His enemies, as if they were grapes in a winepress. One is reminded again that God's kingdom of peace and justice will only come after a powerful and angry display of His judgment against His foes.

A Prayer for Deliverance (63:7-64:12). In combination with the confession of 59:9-15a, this prayer forms a frame around the message of salvation in 59:15b-63:6. Once again the prophet represented the nation and provided a model response for God's disobedient, exiled people.

The prophet recalled the Lord's faithful deeds for His people throughout their history. He redeemed them from Egypt and protected them. When they sinned, He was forced to treat them as an enemy, prompting them to recall the days of Moses. The prophet was now doing the same. He longed for a new display of the divine power revealed at the Red Sea.

The remainder of the prayer combines lamentation over the people's current situation, confession of sin, statements of confidence, and petitions for God's deliverance. Confident that God remained their Father and Redeemer, the prophet asked that He might respond compassionately to their plight. He lamented that the Lord had given them over to the hardness of their hearts and that the enemies of God had destroyed His temple. He asked that the Lord might break through the heavens and judge the nations, demonstrating once more His ability to deliver those who trusted Him. He acknowledged their punishment was well-deserved, for they had been totally contaminated by sin. Yet the prophet, confident that their relationship with God was not completely severed, begged Him to relent from His anger. Surely the ruined land and temple were proof that their punishment was sufficient.

Separation of the Righteous and the Wicked (65:1-66:24). Chapter 65 contrasts the respective destinies of the righteous and the wicked. Despite the Lord's constant attempts to get Israel's attention, many rejected Him and embraced pagan religious practices. Such stubbornness demanded harsh punishment. However, the Lord would exercise discrimination in judgment. He would preserve the righteous and give them the promised land as a reward. A new world was coming, in which purified Jerusalem would be the focal point. The troubles of the past would be forgotten, and God's blessings would abound. Life spans would dramatically increase; the people would enjoy the fruits of their labor; God would respond immediately to their prayers; all dangers would be eliminated; and peace would prevail.

Chapter 66 begins by contrasting the character of the righteous and the wicked. The righteous were humble, repentant, and showed respect for God's commandments. The wicked were violent, idolatrous, self-willed, spiritually unresponsive, and hostile to the righteous.

A day of retribution was coming, in which the wicked would be purged from the covenant community and the righteous vindicated. The Lord's fiery judgment would destroy the wicked along with their pagan practices. The righteous would take possession of glorified and renewed Jerusalem, where peace and prosperity would abound. The Gentiles would come to Jerusalem on a regular basis to worship the Lord. In the background the smoldering, decaying carcasses of the wicked would serve as a constant reminder of the consequences of rebellion against the Great King.

The Book of Isaiah begins with the Lord accusing His people of rebellion (see 1:2). It ends with a hideous but sobering description of the total and final destruction of the rebellious.

Theological and Ethical Significance. For Isaiah God was "the Holy One of Israel" and "the Creator of the ends of the earth." Such a God demanded moral purity and justice from His people and all nations. God's people, like other nations, failed to meet His standards of behavior. The Holy One was thus just in punishing their sin by sending them into exile. God, however, desired to play the part of Savior, Redeemer, and Father to those who would turn to Him in repentance. Isaiah called Israel to hope in God, the Creator who brought order from chaos and the Redeemer who rescued Israel from Egyptian captivity. Such a God would surely again act creatively and redemptively in leading his people home to a restored Jerusalem.

Isaiah challenges Christians to hope in God, who is not through with creation. Old Testament Israel only partially realized God's salvation and peace. God, who acted to save Christians in the past through the Suffering Servant Jesus, will act again to bring history to His desired end of a new heaven and a new earth.

Butler, Trent C. Isaiah. Layman's Bible Book Commentary. Vol. 10. Nashville: Broadman, 1982.

Martin, Alfred and John. Isaiah: The Glory of the Messiah. Chicago: Moody, 1983.

Oswalt, John N. The Book of Isaiah, Chapters 1-39. The New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1986.

Wolf, Herbert M. Interpreting Isaiah. Grand Rapids: Zondervan, 1985.