Isaiah

Pastor Brett PetersonContact Information: 1-800-TO-STUDY or 949-677-0903 Email: pastorbrett@ccbcu.edu www.ccbcu.edu

I. COURSE DESCRIPTION

The course consists of studies of selected important passages in Isaiah and their interpretation in their literary and historical contexts. The course stresses exegetical method and messianic passages in Isaiah with attention given to the question of the authorship and unity of Isaiah.

II. FORMAT

This course will be a combination of lecture and video lecture.

III. OBJECTIVES

After completing this course, the student should be able to:

Describe the overall content, structure, and message of the book of Isaiah.

Explain the differences between liberal and conservative viewpoints on the authorship, date, and unity of Isaiah.

Show how the message of Isaiah is relevant for and applicable to the present-day world.

Interpret the major messianic passages in Isaiah and use them in apologetics to defend the supernatural character of the Bible.

Interpret prophetic literature more accurately having applied exegetical and hermeneutical principles appropriate to the prophets to those portions of the text studied in class.

To grow in your understanding of scripture and you relationship with God.

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IV. TEXTS & NOTESNew American Standard Bible.Handouts

V. ATTENDANCE AND TARDY WORKAttendance is required. If you are going to be late for class, you MUST call me prior to 9:00 AM. My cell number is 949-677-0903.

VI. COURSE REQUIREMENTS Attendance. Read Bible. Read the New American Standard translation of Isaiah.

Comparisons with other translations encouraged. We will discuss variants.

Homework. You will be reading 6 chapters of Isaiah per week. Additionally, you will be given handouts and directed study projects.

Exams. We will have a midterm and a final exam. Term Paper. You will do a paper on one of the recommended

topics given at the end of this syllabus.

VII. GRADINGEXAMS 30%

CLASS PARTICIPATION 20%

HOMEWORK 20%

TERM PAPER 25%

READING 5%

EXTRA CREDIT READING

(up to15%)

NO PAPER OPTION: Failure to write a research paper will make this course less effective educationally, and so there is a grade reduction for not writing one. However, a student can choose not to write a term paper and still pass the course, though it will impossible to make above a "B" in the course if the paper is not written, unless you do extensive extra credit reading and submit a report on each book read.

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VIII. TERM RESEARCH PAPERA. GENERAL DESCRIPTION

Typed, 8-10 pages in length, not counting Works Cited (double-spaced, one inch margins, 12 point font).

Use a Standard Research Paper Style with full Documentation. This means you must use notes wherever you have borrowed an idea or wording. Using an authors ideas (whether or not directly quoted) without a documentation note is PLAGIARISM . Papers with plagiarism will be returned, ungraded, to the student. In practice, this means practically every paragraph will have one or more documentation notes. I prefer you use footnotes.

Topic of Your Choice. Any topic which generally fits the category of Isaiah would be fine.

Grading of Paper. Grading will consider such factors as structure of presentation, clarity of writing, depth of content and research, logic, awareness of alternative interpretations, etc.

B. DEADLINE FOR PAPER1. Papers may be turned in any time. It is due the last class of

April.

BONUS READING REPORTS: Readings outside the text can result in bonus points of 1% for every fifty pages read, up to 7% on the final grade. Give full bibliographic information on what you read, which pages, and write a A book review type report on the text you read.

I look forward to a great semester of growth and challenge as we study this book!

My door is always open for discussion, prayer, or to answer questions.

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INTRODUCTION TO THE PROPHETS

1. While we are not under the Old Testament as a system of justification, the OT is of great value for us today...

a. Written for our learning, it is a source of comfort and hope - Ro 15:4

b. Written for our admonition, we learn what mistakes to avoid - 1 Co 10:11

c. As with all scripture inspired of God, it is profitable "for doctrine, for reproof, for correction, for instruction in righteousness" - cf. 2 Ti 3:14-17

2. This is especially true with regard to "The Prophets"...

a. A collection of seventeen books that make up the last part of the Old Testament

b. Beginning with Isaiah, and ending with Malachi

3. Those willing to study these books will find their lives enriched as they increase...

a. Their knowledge of God's holiness, righteousness, justice and mercy

b. Their understanding of God's dealings in the nations of men

c. Their appreciation eschatology

d. Proof Jesus Christ is the messiah.

I. WHO WERE THE PROPHETS?

A. THE OLD COVENANT HAD DIFFERENT KINDS OF INSTRUCTORS...

1. There was Moses, the lawgiver - Neh 8:1,14; 9:13-14; Jn 1:17; 7:19

2. There were the priests, administrators of the law - Lev 10:8-11; Hos 4:6; Eze 22:26; Mal 2:7

3. There were the wise men, who gave counsel - 2 Sam 14:1-24; 20:16-22

4. There were the psalmists, poets who were the "sweet singers" of Israel - cf 2 Sam 23:1; 1 Chr 6:33

5. There were the prophets, communicators of the Word of God

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two types of prophecy – predictive and didactic

B. A "PROPHET" WAS A SPOKESMAN FOR ANOTHER...

1. Like Aaron was for his brother Moses - Exo 4:16; 7:1

2. The word literally means "a spokesman" or an inspired speaker. It came to be known as one speaking passionately like a poet – even to boil over.

3. Under the influence of the Holy Spirit, a prophet...

a. Was a spokesman for God - 2 Pe 1:21

b. Was given something to say, and had to say it! - Jer 20:7-9

4. A prophet was primarily a "forth-teller", though sometimes a "fore-teller"

a. God's word often pertained to future events

b. The fulfilled prophecies of these prophets are therefore a strong proof of inspiration -- But much of their word concerned not the future, but current events

C. OTHER DESIGNATIONS HELP TO DEFINE THE ROLE OF A PROPHET...

1. Early in Israel's history they were called "seers" - 1 Sam 9:9

2. Another appellation was "man of God" - 1 Sam 9:6; 1 Kin 17:18

3. Also known as a "servant of God" - 1 Kin 18:36; 1 Chr 6:49

4. They served as God's "messenger" - Isa 42:19

5. They were also assigned the role of "watchman" - Eze 3:17; 33:7

[The prophets were therefore servants of God, divinely appointed and inspired to proclaim His Word. At times, they were messengers of God's word as it applied to the present, serving as watchmen of the people of God; other times, God's message pertained to the future, and as such they were "seers" of things to come.]

II. HOW ARE THE PROPHETS CLASSIFIED?

A. IT IS COMMON TO SPEAK OF "ORAL" AND "LITERARY" PROPHETS...

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1. The "oral" prophets are those who left no writings bearing their names

a. Such as Elijah and Elisha - cf. 1 Kin 17; 2 Kin 2

b. Many others, including Nathan (2 Sam 12), Gad (2 Sam 24:11), Ahijah (1 Kin 11:29)

2. Those who left books bearing their names are called the "literary" prophets

B. THE LITERARY PROPHETS ARE CATEGORIZED AS "MAJOR" AND "MINOR" PROPHETS...

1. Augustine is credited with being the first to classify them in this way

2. The distinction pertains only to the length of the books

a. The "major prophets" include the books of Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel

b. The "minor prophets" are those twelve books from Hosea to Malachi

[As we consider the works of the "literary" prophets, we should note that the order of the books in our Bibles is not chronological. Therefore it may serve useful to review...]

III. THE LITERARY PROPHETS IN CHRONOLOGICAL ORDER

Please note: Dating the prophets is not without controversy, and with some it can be very difficult. What I provide below are the estimates among many conservative scholars...

A. NINTH CENTURY (EARLY ASSYRIAN PERIOD)

1. Obadiah (ca. 845 B.C)

2. Joel (ca 830 B.C.)

3. Jonah (790-750 B.C.)

-- This is during the period of "The Divided Kingdom" in Israel's history; to the north and east the empire of Assyria was beginning to make its presence known in Israel

B. EIGHTH CENTURY (ASSYRIAN PERIOD)

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1. Amos (755 B.C.)

2. Hosea (750-725 B.C.)

3. Isaiah (740-700 B.C.)

4. Micah (735-700 B.C.)

-- In 722 B.C., the northern kingdom of Israel was taken into Assyrian captivity; these prophets were proclaiming God's message as the nation was being threatened from the north

C. SEVENTH CENTURY (CHALDEAN PERIOD)

1. Jeremiah (626-586 B.C.)

2. Zephaniah (630-625 B.C.)

3. Nahum (625-612 B.C.)

4. Habakkuk (625-605 B.C.)

-- Assyria was eventually defeated by Babylon; these prophets served as God's messengers when the Babylonian empire threatened the kingdom of Judah

D. SIXTH CENTURY (THE EXILE)

1. Ezekiel (593-570 B.C.)

2. Daniel (605-536 B.C.)

-- Like many of their countrymen, these prophets were taken into Babylonian captivity; from Babylon they served as God's messengers to both captives and kings

E. SIXTH AND FIFTH CENTURIES (POST-EXILIC PERIOD)

1. Haggai (520 B.C.)

2. Zechariah (520-518 B.C.)

3. Malachi (ca. 440 B.C.)

-- After the Jews were allowed to return home from Babylonian captivity, God used Haggai and Zechariah to encourage the people to rebuild the

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temple; later, Malachi was used to reform the priesthood during the time of Ezra and Nehemiah

[Finally, here are some thoughts on...]

IV. UNDERSTANDING THE MESSAGE OF THE PROPHETS

A. THREE THINGS TO BEAR IN MIND AS YOU STUDY THE PROPHETS...

2Pe 1:19 So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.

2Pe 1:20 But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation,

2Pe 1:21 for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.

1. Seek to understand the political, social and religious conditions of the times

a. Any interpretation must consider how the message was relevant for the people to whom the prophet spoke

b. Secondary fulfillment of prophecy is often found in the NT, but this can be understood only when applied by inspired writers of the NT

c. Guard against making interpretations that are purely speculative

d. Any application to modern events must be carefully harmonized in light of the NT

2. Consider God's relation to the heathen nations (i.e., other than Israel and Judah)

a. The prophets often revealed how God directed their destiny and judged them

b. This may provide insight as to how Christ rules the nations today! cf. Mt 28:18; Re 1:5; 2:26;27

3. Note any teaching regarding the Messiah and His coming kingdom Ac 26:6-7; 28:20

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a. The immediate mission of most prophets was to save God's people from idolatry and wickedness

b. Failing that, they were sent to announce God's judgment and the coming destruction of the nation

c. But many prophets left a message of hope for the future, regarding the Messiah who would come and establish a kingdom that could never be destroyed!

B. SOME OF THE GREAT THEMES DEVELOPED BY THE PROPHETS...

1. The holiness of God - He is absolutely pure, righteous, just, merciful, tender, loving, and longsuffering

2. The sovereignty of God - He rules the universe and is above all

3. The immutability of God's word

a. He carries out His promises

b. One can depend upon Him to act consistently with His Word

4. The terribleness of sin

a. God abhors iniquity, and will not tolerate, overlook, nor excuse it

b. But He is willing to forgive those who humbly repent

5. Repentance and righteousness

a. This is the clarion call of the prophets

b. Though severe is God's punishment of the wicked, yet God's mercy is great in loving kindness upon the righteous who are of broken spirit and contrite heart

6. The worship due God - The proper reverence, awe, and respect for God will cause one to praise Him and give thanks for His wonderful grace and mercy!

CONCLUSION ; Why study "The Prophets"? Because in them we learn about...

A. The nature of God, His holiness, justice, righteousness and mercy

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B. The workings of God, as He dealt with nations, bringing judgment upon the guilty ...which can help us in our relationship with God today, giving us comfort and hope to face the future, knowing that God is in ultimate control!

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ISAIAH - DEAN OF GOD'S PROPHETS

New Testament Citations from Isaiah

TopicCitation(s)

Messianic prophecies

Mt.1:22-23 - Is. 7:14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son and will call him Immanuel. (c.f. 8:8,10)

Mt.3:3/Lk.3:4f/Jn.1:23 - Is. 40:3 A voice of one calling: "In the desert prepare the way for the Lord make straight in the wilderness a highway for our God."

Mt. 8:17 - Is. 53:4 Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted.

Mt. 12:17 - Is. 42:1 "Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. "He will not cry out or raise His voice, Nor make His voice heard in the street. "A bruised reed He will not break, And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. "He will not be disheartened or crushed, Until He has established justice in the earth; And the coastlands will wait expectantly for His law."

Rom.15:12 - Is. 11:1 Then a shoot will spring from the stem of Jesse, And a branch from his roots will bear fruit.

Atonement Acts 8:28ff - Is. 53:7, 8 He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living, For the transgression of my people to whom the stroke was due?

Rom.11:27 - Is. 59:20f "And a Redeemer will come to Zion, And to those who turn from transgression in Jacob," declares the LORD. "And as for Me, this is My covenant with them," says the LORD: "

- Is. 27:9 Therefore through this Jacob's iniquity will be forgiven; And this will be the full price of the pardoning of his sin:

1Pet.2:22 - Is. 53:9 His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth.

Gentile reconciliation

Mt. 4:14 - Is. 9:1,2 But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles. The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them.

Rom.9:25,26 - Hosea 2:23 "And I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, And I will say to those who were not

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My people, 'You are My people!' And they will say, 'Thou art my God!'"

- Hosea 1:10 Yet the number of the sons of Israel Will be like the sand of the sea, Which cannot be measured or numbered; And it will come about that, in the place Where it is said to them, "You are not My people," It will be said to them, "You are the sons of the living God."

Rom.10:16 - Is. 53:1 Who has believed our message? And to whom has the arm of the LORD been revealed?

Rom.10:20 - Is. 65:1 "I permitted Myself to be sought by those who did not ask for Me; I permitted Myself to be found by those who did not seek Me. I said, 'Here am I, here am I,' To a nation which did not call on My name.

Rom.15:21 - Is. 52:15 Thus He will sprinkle many nations, Kings will shut their mouths on account of Him; For what had not been told them they will see, And what they had not heard they will understand.

1Cor.14:21 - Is. 28:11 Indeed, He will speak to this people Through stammering lips and a foreign tongue,

Gal.5:27 - Is. 54:1 "Shout for joy, O barren one, you who have borne no child; Break forth into joyful shouting and cry aloud, you who have not travailed; For the sons of the desolate one will be more numerous Than the sons of the married woman," says the LORD.

Heb.2:13 - Is. 8:17f And I will wait for the LORD who is hiding His face from the house of Jacob; I will even look eagerly for Him. Behold, I and the children whom the LORD has given me are for signs and wonders in Israel from the LORD of hosts, who dwells on Mount Zion.

Unbelief Mk.7:6 (Mt.15:7f) - Is. 29:13 Then the Lord said, "Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote,

Lk.4:17, 27 - Is. 61:1 The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives, And freedom to prisoners; To proclaim the favorable year of the LORD, And the day of vengeance of our God; To comfort all who mourn,

Jn.12:38 - Is. 53:1 Who has believed our message? And to whom has the arm of the LORD been revealed?

Jn.12:40 (Ac.28:25f; Mt.13:14f)

- Is. 6:10 "Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Lest they see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed."

Rom.2:24 - Is. 52:5 "Now therefore, what do I have here," declares the LORD, "seeing that

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My people have been taken away without cause?" Again the LORD declares, "Those who rule over them howl, and My name is continually blasphemed all day long.

Rom.3:17 - Is. 59:7,8 Their feet run to evil, And they hasten to shed innocent blood; Their thoughts are thoughts of iniquity; Devastation and destruction are in their highways. They do not know the way of peace, And there is no justice in their tracks; They have made their paths crooked; Whoever treads on them does not know peace.

Rom.9:33 (1Pet.2:8) - Is. 8:14 "Then He shall become a sanctuary; But to both the houses of Israel, a stone to strike and a rock to stumble over, And a snare and a trap for the inhabitants of Jerusalem.

- Is. 28:16 Therefore thus says the Lord GOD, "Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed.

Rom.10:21 - Is. 65:2 "I have spread out My hands all day long to a rebellious people, Who walk in the way which is not good, following their own thoughts,

Rom.11:8 - Is. 29:10 For the LORD has poured over you a spirit of deep sleep, He has shut your eyes, the prophets; And He has covered your heads, the seers.

1Cor.15:32 - Is. 22:13 Instead, there is gaiety and gladness, Killing of cattle and slaughtering of sheep, Eating of meat and drinking of wine: "Let us eat and drink, for tomorrow we may die."

Sovereignty of God Rom.9:20 - Is. 29:16 You turn things around! Shall the potter be considered as equal with the clay, That what is made should say to its maker, "He did not make me"; Or what is formed say to him who formed it, "He has no understanding"?

- Is. 45:9 "Woe to the one who quarrels with his Maker-- An earthenware vessel among the vessels of earth! Will the clay say to the potter, 'What are you doing?' Or the thing you are making say, 'He has no hands'?

Rom.11:34 (1Cor.2:16) - Is. 40:13 Who has directed the Spirit of the LORD, Or as His counselor has informed Him?

Rom.14:11 - Is. 45:23 "I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance.

1Cor.1:19 - Is. 29:14 Therefore behold, I will once again deal marvelously with this people, wondrously marvelous; And the wisdom of their wise men shall perish, And the discernment of their discerning men shall be concealed."

Israel Rom.9:27f - Is. 10:22,23 For though your people, O Israel, may be like the sand of the sea, Only a remnant within them will return; A destruction is determined, overflowing with righteousness. For a complete destruction, one that is decreed, the Lord GOD of hosts will execute in the midst of the whole land.

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Rom.9:29 - Is. 1:9 Unless the LORD of hosts Had left us a few survivors, We would be like Sodom, We would be like Gomorrah.

Miscellaneous Rom.10:11 (1Pet.2:6) - Is. 28:16 Therefore thus says the Lord GOD, "Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed.

Rom.10:15 - Is. 52:7 How lovely on the mountains Are the feet of him who brings good news, Who announces peace And brings good news of happiness, Who announces salvation, And says to Zion, "Your God reigns!"

1Cor.2:9 - Is. 64:4 For from of old they have not heard nor perceived by ear, Neither has the eye seen a God besides Thee, Who acts in behalf of the one who waits for Him.

1Cor.15:54 - Is. 25:8 He will swallow up death for all time, And the Lord GOD will wipe tears away from all faces, And He will remove the reproach of His people from all the earth; For the LORD has spoken. (c.f. Hos.13:14 and 1Cor.15:55).

2Cor.6:2 - Is. 49:8 Thus says the LORD, "In a favorable time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages;

2Cor.6:17 - Is. 52:11 Depart, depart, go out from there, Touch nothing unclean; Go out of the midst of her, purify yourselves, You who carry the vessels of the LORD.

Heb.2:13 - Is. 8:17f And I will wait for the LORD who is hiding His face from the house of Jacob; I will even look eagerly for Him. Behold, I and the children whom the LORD has given me are for signs and wonders in Israel from the LORD of hosts, who dwells on Mount Zion.

Ja.1:27 - Is. 1:17 Learn to do good; Seek justice, Reprove the ruthless; Defend the orphan, Plead for the widow.

1Pet.1:24f (Ja.1:11) - Is. 40:6-8 A voice says, "Call out." Then he answered, "What shall I call out?" All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, When the breath of the LORD blows upon it; Surely the people are grass. The grass withers, the flower fades, But the word of our God stands forever.

1Pet.3:14 - Is. 8:12 "You are not to say, 'It is a conspiracy!' In regard to all that this people call a conspiracy, And you are not to fear what they fear or be in dread of it.

INTRODUCTION TO ISAIAH

I. THE CONDITION OF ISRAEL AND JUDAHA. Prosperity Under Jeroboam II (Israel) And Uzziah (Judah).1. Prosperity caused both nations to become corrupt, decay and turn to idolatry.

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2. Idolatry had been rampant in Israel since the death of Solomon, beginning with the calf worship introduced by Jeroboam I. Jezebel later introduced Baal worship.3. Idolatry contributed to the further decay of Israel: political corruption, social and moral decay. Each of these were a factor in Israel coming under the judgment of God.B. God Sent Two Prophets To Try To Save Israel1. Amos (755 B.C.; he warned of plundered palaces, the dismemberment of the rich along with their possessions, Israel's impending captivity.2. Hosea (750-725 B.C.); while more sympathetic towards his listeners, he nevertheless warned of their demise unless they repented. He compared Israel's spiritual "whoredom" (idolatry) to those who pay for the services of a harlot. Hosea called the nation before the court of God to answer for their lack of truth, goodness, and knowledge of God.C. God Also Sent Two Prophets To Try To Save Judah1. Isaiah (740 B.C.); we shall see in our study that moral and spiritual conditions in Judah were only slightly better than in the northern kingdom.2. Micah (735 B.C.)D. Threats Of Invasion From the Northeast;Assyria1. Amos never named the adversary, but did indicate the direction from which they would attack and the limit of their conquest (Amos 3:11; 6:14).2. Hosea however was more specific, naming Assyria (Hos. 6:14; 9:3; 10:6;11:5; 13:16).II. ASSYRIAA. Their Emergence As A World Power1. Began to wield influence as a commercial and military nation as early as the third century B.C.2. Came into prominence between 1500 and 1000 B.C.B. Early Leaders1. Tiglath-pileser I (1116-1078 B.C.) ­ his policy of no mercy to the enemies of Assyria was followed by his successors. History tells us he was a great warrior and builder of palaces, cities, and strongholds.2. Ashur-dan II (932-910 B.C.) and his son Adad-nirari II (909-889 B.C.) restored Assyria to their prior prominence which had waned since the death of Tiglath-pileser I. During the reign of Adad-nirari, Assyria returned to their policy of the cruel destruction of their enemies by burning of cities, beheading thousands and flaying many alive. Knowing this about the Assyrians shows the terror that Hosea's prophecy would strike into the hearts of the people.3. Ashur-nasir-pal II (883-859 B.C.) ­ built the Assyrian army into the greatest war machine known up to that time. He conquered as far west as the Mediterranean Sea, just north of the land of the Israel.4. Shalmaneser III (859-824 B.C.); defended and expanded the territories conquered by his father.C. Later Leaders

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1. Tiglath-pileser III (745-727 B.C.); also known as Pul (2 Ki. 15:19; 1 Chron. 5:26) usurped the throne after a period of weakness, during which time the nation fell under a plague and the capital city of Nineveh repented at the preaching of Jonah. He began the conquest of northern Israel (Zebulun and Naphtali, Isa. 9:1,2) and Samaria. It was only because a sufficient number of Judah's population heeded the prophets, Micah and Isaiah, that Judah was spared captivity at this time. Judah's King Ahaz made a treaty with Assyria to protect himself from Israel and Syria (2 Ki. 16:7).2. Shalmaneser V (727-722 B.C.); began the siege of the city of Samaria.3. Sargon II (721-705 B.C.); conquered Samaria, took the people captive and replaced them in the land with foreign captives, thus laying the foundation for the race of Samaritans so vilified during Jesus' time.4. Sennacherib (705-681 B.C.); while he was a gifted military leader, his arrogant character cause him to be universally hated. He was killed by his own sons (Isa. 37:38). It was Sennacherib who besieged Jerusalem only to have 185,00- soldiers slain at the gates (Isa. 37:36).D. The End Of Assyria (612-609 B.C.); Nineveh (see Nahum's description) and Haran were captured by the Babylonians. To their credit the Assyrians acted as a buffer between Israel and the even more barbaric tribes of the north, and developed advancements in architecture, science, literature and art. Tragically, their civilization will always be remembered for its ruthless conquest and destruction of its neighbors.III. ISAIAH, THE MANA. A Man Of Strong Character, Deep Faith In God, Courage, And Conviction1. He was able to move among the King's court, as well as the common people.2. His mission was to cause the people of Judah to repent and thus avoid captivity at the hands of the Assyrians.B. His Personal Life1. His name means "the salvation of the Lord."2. Married to a prophetess (Isa. 8:3).3. Had at least two sonsa. Shear-jashub ("a remnant shall return")b. Maher-shalal-hash-baz ("the spoil speedeth, the prey hasteth")4. Besides the book of prophecy that bears his name, Isaiah also wrote accounts of the acts of Uzziah and Hezekiah (2 Chron. 26:22; 32:32) that have not been saved.5. We do not know when he died, however tradition holds that he was sawn apart under the orders of Manasseh.C. More About His Mission1. All of God's prophets dealt with real-life situations that occurred during their own generation. They might also speak to succeeding generations that might face similar economic, political, and moral issues.

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2. Isaiah had not only the ability to forth-tell, but to foretell the future concerning Judah, the destruction of the heathen nations, and the coming of the Messiah.3. He was a great statesman and advisor to kings. He led what scholars have come to call the "Jehovah Party." This political party opposed Judah capitulating to either of the great world powers of the time, Egypt and Assyria.4. He was a great reformer. Judah could only be saved by returning to Jehovah, and setting aside their idols, political corruptions, and immorality.5. As a theologian, he was without peer. He saw Jehovah as the Eternal King, reigning over mankind with righteousness and justice. He is the most Messianic of all the prophets (1 Pet. 1:10-12; 2 Pet. 1:21).IV. ISAIAH, THE BOOKA. Overview1. Shorter than Jeremiah and about the same length as Ezekiel.2. Not always in chronological order. Perhaps written over a period of as many as 40 years.B. Emphasis1. Salvation by faith.2. The Messiah will unite the Gentiles with the Jews. The prophet knew this would not be accepted by the Jews.C. Unitary Authorship1. Some critics claim that at least two different Isaiahs wrote this book, using chapter 39 as the dividing point.2. Conservative commentators argue that the inspired writers of the New Testament never made such a distinction when quoting from the various parts of the book.

THE ASSYRIAN PERIOD, chapters 1 - 39

PART ONE: GOD'S COMPLAINT AGAINST JUDAH AND JERUSALEM (1-12)I. JUDAH IS A SINFUL NATION WHICH HAS FORSAKEN THE LORD (1:1-31)A. Judah Is Spiritually Sick From Head To Foot (1:1-9)(1) The name Isaiah means "Jehovah is salvation," which summarizes his entire message to the people. His primary focus will be towards Judah, especially Jerusalem. His message was delivered under the reigns of four kings of Judah, three whom were good, one who was evil (Ahaz).(2) The significance of calling heaven and earth to witness was explained by Moses (Deut. 31:28,29). The people had caused a breach in their child/Father relationship with God.(3) Even animals as ignorant as the ox and the donkey know the blessings provided by their masters, why doesn't Israel understand their blessings are provided by their Master?

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(4) The nation is full of iniquity and a breeding ground for evil. While they have forsaken Jehovah, He has not forsaken them. They have degenerated to the point of alienation from God.(5) The sickness of the nation encompasses both the head (the seat of the intellect) and the heart (the seat of the emotions). The only way to cure the heart is to first cure the head through the knowledge of goodness and truth.(6) The people have taken no steps to heal themselves, but instead allowed their condition to fester and grow continually more putrid.(7-9) Isaiah now turns from their spiritual state to their physical state. Desolation was everywhere. Foreigners had stolen their food, fires had burned their cities (Micah 6:13-16). Yet, God would spare a remnant from the captivity (10:20-21) as a sign of the remnant to be saved by the Messiah (Rom. 9:29; 11:5). Jehovah will bring about the salvation of the redeemed of every age ­ but the redeemed will only comprise a remnant, not the whole.B. Form Worship Will Not Purchase God's Favor (1:10-15)(10-13) Isaiah calls upon the people to hear the Word of the Lord and repent. Worship and sacrifices mean nothing to God if they are insincere and hypocritical. Such activity in the name of worship is vain and loathsome to God. False worshipers always try to hide behind formalism, but God says He cannot stomach such behavior!(14) The festivals were also being desecrated. This would include the three annual solemn assemblies: Passover, Pentecost, and the Feast of Tabernacles. God hated the way these festivals were being kept, not the festivals themselves (Amos 5:21-23).(15) Their hands were full of blood because they were murderers. God would not see their acts of contrition, nor hear their spoken prayers because of their social crimes.C. The Lord Offers A Tender Call To Repentance (1:16-20)(16) Real repentance will lead to a change of life. Three commands are issued to insure that the people can participate in acceptable worship and fellowship with God: 1, Wash you, make you clean ... to be taken in the spiritual sense. 2, Put away the evil of your doings... such as idolatry and hypocritical worship. 3, Cease to do evil... including all immorality.(17) Five positive demands concerning ethics and social interaction: 1, Learn to do well. Man must be taught what is right. 2, Seek justice in all things. 3, Relieve the oppressed from a corrupt judicial system. 4, Judge the fatherless, 5, Plead for the widow ­ those without fathers or husbands should be safeguarded by the courts.(18) Come, let us reason together... or reach an adjustment, or settle our differences. Here God is offering pardon to His people no matter how deeply they are stained with sins.(19,20) However, this promise is conditional upon their willingness to comply and obey. Be obedient and eat; rebel and be eaten.D. Tragic Judgment Will Come to Those Who Reject God's Call (1:21-31)

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(21) Moses predicted this harlot-like behavior (Deut. 31:16), and Hosea confirmed it (Hos. 9:1). Justice ; fair, equitable decisions from a judicial branch of government. Righteousness ; conformity to an ethical and moral standard. Both of these attributes had been perverted by the people.(22) Silver, a symbol of purity and wine, a symbol of a cheerful heart had both been diluted to the point of worthlessness.(23) Returning again from symbol to reality the prophet condemns the leaders for their rebellion against God. They refused to help the helpless because there was no gain to be had from it.(24) Judgment will be brought on all who remain hostile towards the Mighty One of Israel, Lord, Jehovah of Hosts.(25) The apostate people will be purged from the ranks of the chosen.(26) Once this is accomplished, righteous judges and counselors will be restored and Jerusalem will once again be called The City of righteousness.(27) From this purging process will emerge a new spiritual Israel. The redemption of this Israel will come by the very justice and righteousness that the old Israel had rejected.(28) In addition to the hypocrites, the idolaters will also be consumed in the fire of judgment.(29) Those who practice idolatry will come to realize the folly of their beliefs. The terebinth (oak) represent the idols that were made from them. The gardens that had been set aside for heathen worship will eventually be the cause of shame for those who participated in idolatry there.(30) The idolaters will become as the oaks and the gardens - dead.(31) The so-called strong will be brought down with the works of their hands (idols). Nothing could stand in the way of the decree of Jehovah.This chapter has presented a summary of the entire book: the themes of idolatry, the sins of the rulers and the people, corruption in all areas of social life, and Jehovah's responses; condemnation, judgment, and destruction, as well as exhortation, and provisions for redemption and salvation. Chapter 2 - Jerusalem: The Ideal and the Real

II. JERUSALEM OF "THE LAST DAYS" WILL BE UNLIKE THE PRESENT JERUSALEM (2:1-5:30)

A. The Mountain Of The Lord's House Shall Be Established "In The Last Days" (2:1-5) - The prophet now turns from the dark picture of the forsaken Zion, the unfaithful wife to a bright picture of Zion in the future. Here we have the "ideal Jerusalem."

(1) Instead of the "vision" of chapter 1, now Isaiah sees the "word." To see the word means to understand and comprehend its message and know by Whom it was sent.

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(2) the latter days... generally refers to the furthermost point on the speaker's horizon. If we compare Isaiah's reference to Daniel's (Dan. 2:28), we can see that these days could very well be the days of the Roman Empire. Peter confirms that he was living in the last days as predicted by the prophets (Acts 2:17,18; 3:24; 1 Pet. 1:20). We too, are living in these last days that began on the day of Pentecost. To understand the mountain of Jehovah's house, see (Zech. 8:3). Physical Zion was the steep hill that southeastern Jerusalem encompassed, but the usual interpretation of "Zion" is the spiritual Zion to come. The word "mountain" represents a government or seat of power (Heb. 12:18-23, 28; 1 Tim. 3:15). The mountain then is the kingdom of the new covenant and all nations will flow unto it, this would include Gentile as well as Jew.

(3) As the people flow into the Jerusalem of the future, they will invite others to join them (Isa. 54:13; Jn. 6:44,45; Mt. 28:18-20). From this spiritual center of divine government the law and the word of God will go forth to all the world.

(4) God is the final judge in all matters. The NT clearly teaches that His Word will be the standard for His judgment. The citizens of spiritual Zion will be a peaceful people, while the world will remain at war (Zech 9:9,10; Mt. 21:5; Hos. 2:18). Jesus preached and lived this peace (Eph. 2:17). The weapons of the new Zion would be spiritual, not carnal (2 Cor. 10:3-5; Eph. 6:10-17).

(5) If the house of Jacob in Isaiah's time was to be in God's good graces, they needed to work towards the "ideal" as Isaiah had just described it.

B. The Present Wicked Attitudes And Idolatrous Ways Will Be Brought Down (2:6-4:1)

1. Wealth enticed them to trust in materialism and to worship the work of their own hands (2:6-11)

(6) God is rejecting Judah because they are filled with corruption. 1, they are filled with pagan customs from the east, seeming to enjoy the companionship of foreigners instead of their own divinely appointed isolation.

(7) 2, Their land is full of silver and gold. 3, It is full of horses and chariots, which had been forbidden by the law (Deut. 17:16). Their ability to rely on their own wealth had caused them to forget God.

(8) 4, Their land was full of idols. Each of these four points is a direct violation of the law.

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(9) These consequences of their sins were so bad that the prophet could see no hope of their repentance.

(10) The prophet urges the people to go underground to try and avoid God's terrible presence and majesty.

(11) The people would be brought down because of their idolatry, pride, arrogance, wealth, and lack of godly thoughts. Is not this a lesson for today's godless materialistic world?

2. Pride deceived them into exalting vain things instead of the Lord (2:12-22)

(12) Only a judgment day of Jehovah can purge the people of their pride and arrogance. The wicked will be brought low and the righteous lifted up.

(13-16) The prophet lists four pairs of materialistic high things that will be brought low: 1, the cedars of Lebanon and the oaks of Bashan; 2, the high mountains and the hills; 3, lofty towers and fortified walls; and 4, all the ships of Tarshish (Spain) and the artwork of foreign countries. Whether these things will be figuratively or literally brought low is subject to much debate among the commentators, perhaps it is a combination of both.

(17,18) Here Isaiah lists a fifth pair in need of humbling: man's lofty possessions and his haughtiness. The prophet once again invokes the "day of Jehovah," as the end of man's wickedness (idols).

(19) When this judgment comes man will seek out any hole in which to hide (Hos. 10:8; Lk. 23:30; Rev. 6:16,17). This shaking of the earth is probably not literal earthquakes, but the judgment is probably temporal in nature.

(20,21) When the judgment comes, the people will find their idols to be a hindrance to their escape, so they will cast them aside.

(22) Finally, the people must cease from putting their hopes in man and his handmade creations. Salvation can only be attained from a higher level (Jehovah). [ ]

Chapter 3 - Political and Social Confusion

3. Selfish interest led the rulers to pervert justice and to plunder the poor (3:1-15) Isaiah now proceeds to show the folly of relying on man and the total confusion that results. God holds the destiny man and nations in His hands.

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(1) Jehovah, the God of Israel is the Supreme Commander of all forces used for His purposes, both heavenly and earthly. Isaiah now begins a list of 12 specific things on which the people depend that the Lord will take away. 1, He will take away their food and water.

(2,3) The Lord will remove certain classes of men: 2, their heroes, the mighty man; 3, their defensive forces, the man of war; 4, those that dispense so-called justice, the judge; 5, their false prophets supposedly representing Jehovah, the prophet; 6, their sorcerers, the diviner; 7, their city councilmen, the elder; 8, their various other military men, the captain of fifty; 9, those thought to have a worthy character, the honorable man; 10, those who provide wise guidance and advice, the counselor; 11, the skilled artisans, the artificer; 12, various other magicians, the skillful enchanter.

(4) The rulers of Judah will now be immature, irrational, and irresponsible.

(5) The people will be like the rulers, oppressing and dishonoring each other. Children will no longer honor their parents (Lev. 19:32).

(6) The time will come when no one will want to rule such a pitiful nation. A man might become the ruler because he is the only one that has a coat.

(7) But even this man will deny that he has the possessions or the power to heal the nation.

(8,9) The prophet declares that Jerusalem and Judah have stumbled both morally and spiritually, but still the final collapse is in the future. Their words and deeds are against Jehovah, they refuse to listen or to obey. The people are impudent , making no effort to hide their sins (as the Sodomites, Gen. 19), therefore woe unto their souls, their lives, their entire being.

(10,11) Throughout the Bible we find this principle: "as a man sows, so shall he reap." To reap the blessings of righteousness, a man must act righteously (Obad. 15; Gal. 6:7,8). Those that choose to live wickedly will also have their "reward."

(12) Inexperienced and immature rulers are being controlled by domineering women. These rulers will become the oppressors of the people. While Isaiah has political leaders in mind, false prophets can do the same type of damage (Micah 2:11). In our own country and even in the church we see the results of poor, godless leadership. However, as a people we are not excused because we have chosen to follow.

(13) Jehovah is prepared to judge His own nation.

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(14) The ruling class, the princes and elders, will receive the brunt of this judgment, because they have "consumed" God's people (see ch. 5). They have robbed the poor through their own greed and lack of justice.

(15) The rulers are crushing and grinding the people, as if they were using a hammer and a millstone. Jehovah asks, "Do you really think you can get away with this?!" These evil rulers will answer directly to the Lord of Hosts.

4. Vanity of the flesh prompted women to adorn themselves immodestly (3:16-4:1)

(16,17) Now the prophet abruptly changes the aim of his prophecy from the rulers to the proud and haughty women of the city. Their pride and arrogance are a contributing factor to the impending destruction of Judah. These ungodly traits are seen in their posture and seductive looks. Their concern with their youthful appearance is seen in the way they walk. Because of their wanton behavior God would allow the enemies to take rough advantage of the very sexual features to which these women had attracted attention.

(18-23) When the Lord smites the haughty women their jewelry will become booty for their captors. The prophet lists 21 items that women of that day prized as personal possessions that would be lost. Neither this prophet nor Peter (1 Pet. 3:1-5) condemn women for adorning themselves. Yet, there are godly boundaries that must be met. These women had gone beyond propriety, modesty, and good taste. They were living the very lives that their dress signified: selfish, proud, sensuous, and lascivious. Their conduct and character was contrary to the holiness and righteousness of God their Father.Throughout the ages it has been inconsistent for God's women to pattern their dress and behavior after the world.

(24) The fortunes of the haughty women would be lost because of their character and conduct. Their idolatrous ways would bring this loss upon them. Rottenness, rope, baldness, sackcloth, and branding will replace spices, girdles, well set hair, robes, and the natural beauty of unmarked skin.

(25,26) The climatic picture of Judah's judgment is one of death and destruction. War will destroy the men and thus the city will be open to invasion and humiliation. Zion will receive the wages of her sins.

[ ]

Chapter 4 - Jerusalem the Redeemed

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(1) (Verse 1 of chapter 4 continues the message of chapter 3.) The decimation of the men will cause women to be willing to share a man to keep from remaining in shame without children. Yet, they will only be substituting one shame for another. The women will be willing to assume the role and responsibility of a man just to possess his name.

C. The Future Of Zion Will Be Glorious (4:2-6) - Having described the ideal Jerusalem and the real Jerusalem, Isaiah turns to the redeemed Jerusalem. In this short section the prophet will emphasize the new Jerusalem-Zion made glorious by the presence of the Branch of Jehovah.

(2) The day referred to here is the day of the Messiah that will follow the judgment of Judah and the cleansing of Jerusalem-Zion. Our word "Branch" is a poor translation of the original Hebrew term which held in its meaning the idea of an abundant vitality and a fresh life. Jehovah had promised the serpent, Abraham, Isaac, Jacob, and David, that this "growing thing" would come. The Branch will possess true beauty and divine glory. Isaiah (11:1,10); Jeremiah (Jer. 23:5; 33:15); and Zechariah (Zech. 3:8; 6:12,13) will all develop this theme of the Messiah as the Branch. The fruit of the land referred to here is spiritual fruit.

(3) In the new Jerusalem holiness will outclass rank and the remnant will be by the election of grace (Rom. 11:5). The remnant will be set apart from those who are profane and their names will be in the book of Life.

(4) The finery of the haughty women is filth to the Lord, it will therefore be destroyed. The blood shed by the nobility will be purged from the streets of the new Jerusalem. Both of these abominations will be removed by the spirit of justice and by the spirit of burning (Ps. 97:2,3).

(5) As the Israelites were led from Egypt by cloud and fire, so will the remnant be led by a new cloud and a new fire (see Isa. 65:17,18; Ps. 102:18). In the new order spiritual Zion will not be contained by one hill, city, or nation. Wherever the inhabitants dwell the Lord will be with them there. The purpose of His presence will be to both direct and protect His people (Heb. 13:5,6; Phil. 4:5).

(6) The new Zion will provide shade from the heat and protection from the storm for its inhabitants. Contrast this with the forsaken hut of (1:8). Here God's children can be near Him. We are living in these latter days. They have been in existence for the last 2000 years. The Branch has appeared, established His Kingdom, and left it here to be sustained by a spiritual (rather than temporal) sword. That sword is God's holy Word and that Kingdom is the church which the Messiah purchased with His blood.

Chapter 5 - The Vineyard and It's Fruits

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II. JERUSALEM OF "THE LAST DAYS" WILL BE UNLIKE THE PRESENT JERUSALEM (CONTINUED) (2:1-5:30)

D. The Song Of The Lord's Vineyard (5:1-7)

(1) Here the prophet changes his approach by using a parable that he sings to the people. He shows his listeners a loving Vinedresser that prepares and plants a vineyard. The prophet conjures a picture in his listener's minds that is more beautiful than the rocky hills of Palestine.

(2) After all His work, the Husbandman expected a glorious harvest, but instead received a harvest of sour, harsh, wild grapes. How disappointed He was!

(3) Now the song becomes a lament, first for Jerusalem, then for Judah.

(4) What could have gone wrong with the vineyard to yield such an unexpected crop?

(5) Since the vineyard is His creation, the Husbandman claims the right to abandon His work to destruction. He will allow the garden to trampled and eaten by the beasts.

(6) Without tending, the vineyard will soon be overrun. The Beloved will not water His garden by exerting Divine control over the elements.

(7) The prophet plainly explains his poem. The vineyard is the house of Israel and the plants represent the men of Judah. He looked for mishpat (justice), but found mispah (bloodshed); He looked for sedakah (righteousness), but found seakah (a cry). The people had failed in their mission for Jehovah, so their special place in His providence would be removed (Job 1:21).

E. Six Woes Upon The Wicked (5:8-23) - The prophet will now set forth the features of a corrupt civilization. Will we see the so-called civilized nations of our time reflected in these verses as well. Greed, avarice, alcoholism, and pursuit of the sensual had hardened the hearts of the people to the extent that they could no longer discern good from evil. They held their "wisdom" above God's true wisdom. Their end would be judgment and destruction.

1. Against insatiable greed for land and houses (5:8-10)

(8) In the cities, the rich become slumlords, while in the country they become land barons. In either case, oppressing the poor, by putting them out of house and home (Mic. 2:2).

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(9) The judgment against these greedy ones will be that their houses will become desolate and will fall into a state of decay.

(10) Their lands will become unproductive as predicted by Moses (Lev. 26:20; Deut. 28:16-19). Ten acres of vineyard will only produce eight gallons of wine, the crops will produce only one-tenth of the seed sown. Eventually, God always stands in the way of unholy ambition.

2. Against uncontrolled and frivolous living (5:11-17)

(11) The daily practice of the people is to rise up in the morning and proceed to get drunk. These drinks included wines as well as other intoxicating beverages made from various fruits and grains. They continued drinking all day and into the night.

(12) Alcohol related crimes have plagued every so-called civilized nation. Accompanying drinking is partying and lasciviousness. In addition to alcohol, add today's obsession with drugs and narcotics, and we see a hedonistic, morally and socially depraved society headed to "hell in a hand basket!" Alcoholics and drug addicts can only think of one thing: obtaining their next "fix" (Prov. 23:31-32).

(13) The impending captivity of the people is so certain that the prophet speaks of it as if it had already happened. Indeed the people are already in captivity to their own sins and like Israel they are destroyed for lack of knowledge (Hos. 4:6). The people will find themselves famished and parched from lack of food and drink, the very things in which they had overindulged.

(14) Sheol, here probably means an open grave. It is greedy for occupants of the ilk of the people of Judah and Jerusalem. Their glory will be destroyed and their nation will be taken captive.

(15,16) Because Jehovah is righteous in His judgment, He will be exalted by the righteous remnant, for righteousness and justice are the foundation of His throne (Ps. 89:14; 97:2).

(17) Once Jehovah is exalted, the land will be returned to the sheep and the wandering nomads.

3. Against defiance toward God (5:18-19)

(18) Here men are pictured as pulling their iniquities along as if harnessed to them like a ox or mule. They have become slaves to a master ­ their sins.

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(19) Still, these sinners find time to mock the Lord. In normal times it is easy to be flippant, but when the terror comes it will be an entirely different story (review Isa. 2:19).

4. Against reversing moral distinctions (5:20)

(20) When people began to ridicule God, then His moral laws also are under ridicule. Spiritual blindness and deafness leads to moral perversity. We see this lack of distinction between good and evil in today's society as well. Binge drinking, lascivious living, and rebellion against authority are all looked on as "normal phases" that everyone passes through to some extent. The world calls it "sowing your wild oats" and tends to ignore it. But sin is sin, and sin is defiance against God, rebellion against His will, and an effort to topple His moral standards.

5. Against conceit (5:21)

(21) If man is going to reject God's authority, then the only authority he has to fall back on, is his own. It's Satan trap that men fall into when they forsake the source of true wisdom (Jehovah) and rely on their own sorry substitute.

6. Against perverting justice and righteousness (5:22-23)

(22,23) The rulers were addicted to strong drink and were thus unable to rule with a clear mind. Instead of being known for their ability to rule and judge they were better known for their ability to mix a strong drink. Hosea's prophecy to the north finds its application as well in the south (Hos. 4:11,12).

F. Because God's People Despised His Word, He Will Bring The Nations Against Them (5:24-30)

(24) Now the prophet declares the consequences for the conditions he has just discussed. The judgment is styled as a great fire or great earthquake. The fire will destroy even to the root of the plant, there will be no life left. This judgment will take place because the people have rejected Jehovah and His Word. Since Israel was the only nation that had God and His Word, their judgment for rejection would be that much more severe.

(25) Now the judgment is seen as a great earthquake, littering the streets with corpses. Whether Isaiah is speaking of physical destruction or figurative destruction is a good question. Regardless, the basic principle holds true ­ no repentance on the part of the people will bring judgment from God.

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(26) Even a more terrible judgment is on its way. God will send a signal to a foreign power to come and capture the land.

(27) In response to God's call, this nation will come prepared to do battle and find victory.

(28-30) This nation will be prepared for immediate conflict. Their horses will be strong and their chariots fast. The land will be completely engulfed by this invading horde. Isaiah was reiterating Moses prophecy of 700 years earlier (Deut. 28:49-52). Isaiah will later identify these invaders as the Assyrians (Isa. 7:17; 8:7; 10:5; etc.). Due to the efforts of Isaiah, Micah and King Hezekiah, Judah and Jerusalem would escape the Assyrian invasion. While avoiding Assyria, Judah would eventually yield to Babylon as prophesied by Moses (Lev. 26; Deut. 28), Isaiah (39) and Habakkuk (Hab. 1:5-11).

Isaiah has thus far presented three distinct prophecies that set the pattern for the rest of the book: 1, Corruption and sin would bring judgment upon the people. 2, Even though physical Zion was sin-cursed an ideal Zion would emerge from the chastening, washing, and purification processes. 3, The terrible judgment that is coming will not bring the entire nation to repentance, but a chastened and purged remnant. [ ]

Chapter 6 - The Vision and Call of Isaiah

III. ISAIAH'S VISION AND CALL (6:1-13)

There is quite a bit of disagreement between the commentators as to why Isaiah waits until the sixth chapter to reveal his calling. Perhaps if we look at chapters 1-5 as an introduction to his message, chapter 6 as Isaiah's credentials, and chapters 7-66 as the message, we will be close to understanding Isaiah's own outline of his God-given prophecy.

A. The Vision Of God's Throne (6:1-4)

(1) Many scholars accept the year 740-739 B.C. as the year of King Uzziah's death. With his death began the steep decline in Judah's history. So begins the first phase of the theme of Isaiah's prophecy: decline - conflict - captivity - return - Redeemer. In his vision Isaiah saw the Lord, whom Hailey believes to be Jesus Himself (Jn. 12:41), since no man has seen the Father (Jn. 1:18; 1 Tim. 6:16).

(2) Here we have the only Biblical appearance of the seraphim, or "fiery being" a special class of angel not to be confused with Ezekiel's cherubim.

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From this passage we learn they have wings, faces, feet and voices. They use their voices to praise the Lord and two of their wings to fly. Their number is not known, but there appears to be a host.

(3) Their threefold cry of holy, holy, holy, indicates the absolute holiness of Him being worshipped. Remember, three is the number for divinity. While many pagan religions hold that God is one with the universe, Isaiah portrays Him as separate and above His creation (Eph. 4:6; Ps. 19).

(4) Compare this scene (with its smoke) to (Ps. 18:8; 2 Sam. 22:9) and especially John's vision of (Rev. 15:8). It appears that the smoke here should be identified with God's wrath.

B. Isaiah's Call To The Prophetic Work (6:5-13)

(5) Now the prophet realizes his unworthiness to be admitted to this throne room. Here the prophet pronounces his seventh woe ­ upon himself. Isaiah knows that even the most godly man is unclean when set beside the divine standard and even someone living a godly life can become unintentionally, perhaps even unconsciously tainted by the world around him.

(6) Upon this cry from the prophet, one of the seraphs comes and touches a live coal to his lips.

(7) The purpose of the coal was to cleanse Isaiah. To be an acceptable servant of God one's sin and guilt must be blotted out. Neither the seraph nor the coal forgave Isaiah of his sins, but instead Isaiah's acknowledgement and repentance led God to forgive him. Isaiah was now prepared to be an acceptable apostle for the Lord to Judah.

(8) Recognizing that he is indeed prepared and ready to be the Lord's prophet, Isaiah responds to the Lord's invitation, "Here am I, send me."

(9) His mission is to preach to a people (formerly "my people" or "his people") that will not listen. They will not understand, perceive the truth of, nor apply his message.

(10) What should cause the people to repent and turn back to God will in fact do just the opposite - lead to total apostasy. God is not predetermining the outcome of Isaiah's preaching, but only foretelling the outcome. While Jehovah knows he will lose the nation, a remnant will be saved. It is on behalf of this remnant that Isaiah is sent forth.

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(11,12) Isaiah is to continue preaching until the people's hearts are completely hardened towards God. Until the land is destroyed, the cities desolate, and the people taken captive.

(13) The remnant will be small, a remnant of a remnant (compare to Rom. 11:5; Eze. 5:1-4).

Chapter 7 - The Syro-Ephraimitic Uprising

IV. PREDICTIONS OF THE FUTURE MESSIAH ARE INTERMINGLED WITH THE PRESENT POLITICAL CRISIS (7:1-12:6) - It is important to note that these chapters not only tell of the coming oppressions, but also of the coming consolations (through Immanuel).

A. Jerusalem Is Threatened By Syria And Ephraim (7:1-16) - The Assyrian threat had caused former enemies Syria and Israel (Ephraim) to become allies. They very much wanted Judah in their alliance, but Judah refused. The events described in this chapter must have occurred in the early part of the reign of Ahaz, before he was totally given over to idolatry.

1. Ahaz is told not to fear an attack from Syria and Ephraim (7:1-9)

(1,2) Ahaz was indeed a faithless King or he would have trusted in the Lord like David or even Uzziah; instead he trembled with fear at the thought of war with Israel and Syria.

(3) The Lord sent Isaiah and his son Shear-jashub ("a remnant shall return") to meet the King. The presence of the son with such a name should have given the King a sign as to the meaning of the prophet's message. Even in the event of the fall of Judah, there would remain a remnant to carry on the seed of David.

(4) The prophet, by God's instructions, encourages the King not to fear Rezin and Pekah because they were two smoldering stumps; their fierceness had burned out and their power was used up.

(5,6) Rezin and Pekah planned to dethrone Ahaz and set up their own king over Judah.

(7) But they had not accounted for Jehovah's interference in their plan. Because Ahaz represented the lineage of David, he would not be overthrown. Ahaz should have had faith in God, but as we see he did not.

(8,9) Jehovah declares that Rezin will not expand his borders beyond Syria and Samaria would fall within 65 years. While it was only a few years until the physical fall of Samaria, it would take until the reign of Assyrian King

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Esarhaddon and his colonization policies to bring Ephraim (Samaria) to a complete and final end. Samaria will never rule Judah. Ahaz should have had faith in these words of the Lord, but he did not. His continued rule and the continued existence of the ruling house of David was contingent on faith. Note: 1, the quiet confidence of Isaiah concerning this confrontation; 2, the assurance by God, that within a man's lifetime Ephraim would be broken down; 3, God required faith on the part of Ahaz if the King was to be established and the people delivered.

2. The Lord's sign is given to Ahaz (7:10-16)

(10,11) The prophet calls on the King to ask a sign from God to confirm the veracity of the prophecy.

(12) Ahaz refused to ask for a sign, insisting that he did not want to tempt God. But it is not tempting God if one does as he is instructed by God. Many scholars feel that Ahaz had already appealed to the Assyrians for help and thus rejected God's sign in favor of the Assyrians.

(13) Ahaz's rejection of God's sign would affect the entire house of David. It is interesting to note that in verse 11 Isaiah referred to the Lord as "thy God" but now in verse 13 "my God," showing that the King had rejected Jehovah as his God.

(14) The nation will receive a sign anyway. The unusual birth of a special child will occur, who will be a sign to both the house of Israel and the house of David. While controversy exists as to the translation of the word "virgin," the conservative scholars agree that it refers to a young woman who was neither married nor had known a man. Commentators through the ages have argued as to the identity of this "virgin." Is she Hezekiah's mother, Isaiah's wife, a symbol of the young women of Israel or just a young woman known to Ahaz. These suppositions leave much to be desired in light of Matthew (Mt. 1:22,23) and Luke who taught otherwise. Prophecies of Isaiah and Micah lead us to believe that this child will have characteristics of both God and man (Mic. 5:2; Isa. 9:6). It would take a miraculous entrance into this world to produce someone to be the God-man. The virgin birth fulfills this need nicely. This child will be called "God with us" (Isa. 8: 5-10). Edward Young summarizes the conservative viewpoint on Isaiah's reference to Christ's coming in this verse: 1, His birth would be in the form of a wondrous sign; 2, the mother would be a chaste virgin; 3, the very presence of the Child would bring God to His people; 4, the prophecy can only be correctly interpreted in light of Jesus' birth.

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(15,16) How did this sign apply to the immediate situation? Note that the promise of the sign was to the "house of David," not to Ahaz who had rejected any sign. More on this point as we view verse 17.

B. Ahaz Should Fear The Destruction Which Is Coming From The Lord Through Assyria (7:17-8:10)

1. Desolation is promised because of their unbelief (7:17-25)

(17) Since Ahaz had rejected the Lord's help, Assyria would be allowed to come down upon the nation. The nation had begun to crumble when Israel and Judah divided. The Assyrians would deliver a second major blow towards the nation's final destruction which would eventually come at the hands of the Babylonians. What of the seed promise God had made to Abraham? How would it be maintained if the nation was destroyed? This is the immediate situation in view: the continuation of the lineage of David. Isaiah was indeed prophesying concerning Immanuel, the Branch, the Servant born of a virgin ­ He would fulfill this promise (Jn. 12:41; Acts 28:25).

(18) The rest of this chapter is a description of the devastation that will take place at the hands of the Assyrians. The "fly and the bee" represent the armies of Egypt and Assyria. They would come at Jehovah's bidding.

(19) These armies will completely take over the land and use it for their various purposes.

(20) As Ahaz had wanted Assyria to shave Syria and Israel, Assyria would shave Judah. Judah would be completely denuded of its people and its wealth.

(21,22) The prophet is not speaking here of the land flowing with milk and honey, but instead a land where that is all that there is to eat because the desolation brought on by the unbelief of Ahaz and his people had ruined the vineyards and farms and left only pasture.

(23-25) Briars and thorns will replace the vineyards, men will sustain themselves by hunting because the domesticated animals will be gone. This judgment will come from Jehovah for He is the one who will whistle for the fly and the bee to come. [ ]

Chapter 8 - Assyria: The Overwhelming Flood

2. The sign of Maher-shalal-hash-baz foretells an imminent destruction (8:1-10)

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(1) Isaiah is directed to write what would become the name of his second son on a tablet and display it so that all could read it. His son's name meant: "the spoil speedeth, the prey hasteth."

(2) Witnesses were obtained from among the priests of Ahaz to be able to testify that Isaiah made this prophecy long before it was fulfilled.

(3) Isaiah had relations with his wife which produced the son named Maher-shalal-hash-baz who stood as a living witness of the prophecy. His wife is called the prophetess because she was the wife of a prophet, not necessarily because she was a prophet herself.

(4) By stating the time when the child would have certain knowledge Isaiah limited the time until the fulfillment of the prophecy to two or three years. Sometime during the reign of Pekah, the people of northern Israel were taken captive by Assyria (2 Ki. 15:29). By 732 B.C. Damascus (Syria) was also in the hands of the Assyrians. Isaiah had provided the people with the same sign as he had given Ahaz - Syria and Israel would be captured by Assyria.

(5,6) In attempting to court favor with Assyria, Ahaz would not save the land, but bring further misery and ruin upon the people. Judgment would come because: 1, the people looked to the foreign nations and their possessions as richer (rejecting their own small source of water versus the mighty Euphrates) and 2, they rejoiced in the spoil that Assyria made over Syria and Israel (yet this very nation would soon overpower them).

(7) The people should being looking toward the Lord with fear and respect, because it is He that will bring the Assyrians down upon them.

(8) The "flood" of Assyrians will reach into Judah and up to but not including Jerusalem itself (the head above the neck). Neither the land nor the city will be completely destroyed, because a place has been reserved for the birth and work of Immanuel. Not even a power such as Assyria can stand in the way of Jehovah's purposes.

(9,10) Since the prophet knows that God is on his side, he is not afraid to challenge the heathen enemies of God and His people. Any nation that would oppose God would eventually be brought to ruin. Their plotting and planning will come to nought because God is with His people. Here "Immanuel" (God with us) is used in the general sense, but looks forward to the coming of the Messiah as well.

C. The Lord Should Be Feared And Not Enemy Nations (8:11-9:21)

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1. Confidence in the Lord is contrasted with the futility of false religion (8:11-22)

(11) God's message to Isaiah was one of restraint, instruction and assurance. The prophet was instructed to not walk in the way of the people which would keep him from being influenced by their actions or their charges against him.

(12) It was possible that Isaiah's opposition to Ahaz concerning an alliance with Assyria would be construed as treason by the people. He is not to fear any charges brought against him. Isaiah was not so much in opposition to the King as he was to the King's (and the people's) infidelity and unbelief which were leading the nation to destruction. Isaiah was not speaking for himself in these matters, but for God.

(13) If Isaiah would recognize the holiness of the Lord, any fear of the King or people would be set aside. This assurance is as true today as it was then. If we hold God in the reverential awe that He deserves, there is no other we need to fear.

(14,15) Jehovah will be the refuge of the faithful (Nah. 1:7). But for unbelievers, Jehovah stands in their way as a stumbling block on which they will fall and be broken into pieces (1 Pet. 2:8). The prophet lists five consequences of rejecting the sanctuary of the Lord: 1, many will stumble; 2, fall; 3, be broken; 4, be snared; 5, and be captured. Total destruction awaits those who follow their own wisdom to the point of rejecting divine truth.

(16,17) Three different interpretations have been suggested as to who is speaking here: 1, God v.16, the Messiah v. 17 (Heb. 2:13); 2, God v.16, the prophet v.17; 3, or the prophet speaking to his disciples in both verses. The safest viewpoint is to say that God is speaking through the prophet to those being instructed by the prophet - his disciples - either to bind the teachings of this prophecy in a roll (scroll) or perhaps in their hearts. The prophet intends to wait for Jehovah to act in His own time, it might be a long time before His glory will be revealed.

(18) The prophet continues speaking to his disciples. The names of Isaiah and his sons were given as a sign or pledge of something that God would accomplish. Review the meaning of each name to see the assurances to which they looked forward. The coming of Immanuel would ultimately fulfill all of God's purposes.

(19) The disciples are warned not to seek knowledge from wizards or mediums. God is the only source of answers to spiritual questions - not dead men.

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(20) The people must return to God. To the law and the testimony! This is where the answers, truth, direction and light will be found. To ignore the law and the testimony would bring darkness, despair and an absence of all hope. This principle is still in operation today.

(21) The Assyrian invasion will bring distress among all the unbelieving people. "They shall curse their King and their God," as the alternate translation reads. Their rage at their situation will cause them to lose all sense of what is right. They will look to place blame for their distress and find the King and even God as an outlet for their frustration.

(22) When they do look to the heavens for assistance they find none. They have forsaken their God and now must reap the wages of their sin. The blessing of free moral agency becomes a curse to the wicked. The invasion of Tiglath-pileser (734-732 B.C.) would bring the very distresses prophesied by Isaiah. The darkness here consisted not only of physical distress, but spiritual hopelessness brought on by their rejection of God and their serving of idols.

[ ]

Chapter 9 - The Dawning Light

2. The Light of the future is in the Messiah (9:1-7)

(1,2) The trials would eventually end. While the tribes of Zebulun and Naphtali would bear the brunt of the Assyrian invasion because of their geographic location (NT Galilee), they would be the first to see the light break the darkness of despair. Isaiah projects himself far into the future, using the prophetic style of speaking of things to be accomplished as if they are already accomplished. It is interesting to note that upon His baptism by John, Jesus began His work on the borders of Zebulun and Naphtali (Mt. 4:12-16; Jn. 8:12; 1:4,9; Mal. 4:2).

(3) The new Israel would be extended to include the Gentiles (Isa. 2:2; 42:6). The people will rejoice as in an abundant harvest or as in dividing the spoils of victory. The spiritual life of the nation would be full, the adversary would be totally defeated.

(4) Now the prophet explains the basis for this rejoicing. 1, Oppression will be lifted. Relief will be offered to the entire nation, but only a remnant will accept it (Jn. 8:31-36; Gal. 4:8,9; 5:1). Judges 7 and 8 tell us that a handful of men under God's guidance overthrew the entire nation of Midian and ended seven years of oppression against Israel. In like manner, Jehovah would dispense with the current enemy.

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(5) 2, The enemy's military forces will be defeated. The physical accouterments of war will have no place in the new Israel (Isa. 2:2-4; Hos. 2:18; Zech. 9:10). The new Israel will be a spiritual kingdom and it's soldiers outfitted with spiritual armor (Eph. 6:10-20).

(6) 3, Immanuel will come to lead, deliver, and ultimately save God's people. The names of the ancients reflected all that they were. God gave names to the Messiah that reflected all that He would be: Wonderful (He would excite awe in the heart of the honest), Counselor ( as Prophet, Priest, and King), Mighty God (both in deity and power), Everlasting Father (eternal, Creator, Sustainer of this world), Prince of Peace (conquering with a message directed at men's hearts, Eph. 2:17). While we have no NT evidence of Jesus being called by these specific names, they certainly reflect His true character.

(7) Through the power of peace, His government will be universal and eternal (Mic. 5:4-5a). The Child will take His place on God's throne. A throne founded on justice (fairness) and righteousness (conforming to the Lord's ethical and moral standards). The zeal of God would cause these things to occur. That all these things came true with Jesus are confirmed by Gabriel, Matthew, and Peter (Lk. 1:26-38; Mt. 4:12-16; Acts 2:29-36).

3. Ephraim will be cut off because of pride and wickedness (9:8-21) - The prophet returns to the theme of Jehovah's anger and upcoming judgment against His enemies. The message can be divided into four stanzas each ending with the phrase: "For all this His anger is not turned away, but His hand is stretched out still" (9:12; 17,21, 10:4). Compare to Isa. 5:25.

(8) God's word will light upon Israel like a time-bomb or a thunderbolt. His words bring His deeds to pass (Jn. 14:10).

(9,10) Whatever calamity had come upon Israel, they had not learned from it. If their houses were torn down, they boasted they would build more expensive houses to replace them.

(11,12) To answer Israel's boasting, God would bring Assyria against it. Even under attack, Israel will not repent - God says, "there is more to come."

(13) Jehovah is the only source of help for the people, but they have not returned to Him.

(14) The Lord will take Israel down from head to tail, from the tall tree to the lowly grass. The destruction will come suddenly and completely.

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(15) The leaders of the people are the "head," while the false prophets are the "tail." The head makes the bad decisions and the tail wags its approval. Both will be cut off.

(16) Political and religious leaders bear a tremendous responsibility to their followers. If the leaders are wrong not only will they suffer, but so will the followers. If the blind try to lead the blind they will both fall in a hole (Mt. 15:14).

(17) None of the people were fit to live. Neither the young, the old, the orphans nor the widows. They are all: 1, profane; 2, evildoers; and 3, foolish. We see the deadly refrain repeated once again: God's wrath is not yet quenched. What we can learn from this is that not only are God's love and mercy absolute, so are His anger and judgment.

(18) The spark of evil ignites the underbrush of the nation, but the fire rises to consume everyone.

(19) This consumption is an expression of Jehovah's wrath (Deut. 29:20; Ps. 18:8; 97:3). Brother will be turned against brother as wickedness works within the hearts of men.

(20,21) The foreign threat was real, but in addition to this threat the northern tribes were internally being destroyed by civil war. Even the two tribes that should have been the closest, Ephraim and Manasseh, were at each other's throats. Yet, says Jehovah: " the end of judgment is not yet come."

Chapter 10 - The Use and Doom of Assyria

IV. PREDICTIONS OF THE FUTURE MESSIAH ARE INTERMINGLED WITH THE PRESENT POLITICAL CRISIS (CONTINUED) (7:1-12:6)

D. Assyria Is The Rod Of God's Anger (10:1-34)

1. Woe unto those who persist in wickedness (10:1-4)

(1,2) This passage concludes the four stanzas of judgment that Isaiah began in 9:8. The first three were primarily directed toward Ephraim (Samaria), while this passage is directed against the judges and lawyers of Jerusalem (Hailey). These wicked judges do not allow the needy to have "their day in court," while robbing the poor of what little they do have. These wicked men have specifically targeted the most helpless of the poor - the widows and the orphans. This puts these men under God's curse (Deut. 27:19; Lev. 19:15).

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(3) The prophet now raises three questions to try and make his listeners think: 1, What will they do in the day of calamity and judgment caused by foreign intervention; 2, where can help be found in that day; and 3, who can be entrusted with the glory of Israel, to keep it safe?

(4) The unrighteous judges are going to fall, perhaps in the very jails to which they had sent the poor, perhaps at the feet of other prisoners as they are taken into captivity, or in battle. Yet, none of these judgments will yield repentance, so Isaiah uses the refrain of condemnation for the fourth and final time: For all this his anger is not turned away, but His hand is stretched out still. Thus comes a terrible end to a people that once had it all as far as blessings from God were concerned. Their conduct demanded the judgment that they would receive.

2. God will use Assyria as the instrument of judgment (10:5-19) - Note that the pattern set forth in thesee verses can be seen elsewhere in the Old Testament: God will raise up a heathen nation to accomplish His purposes, then destroy that nation when He is done with them (Hab. 1:5-11; Isa. 13:17; 44:28-45:7; Jer. 51:11,28; Dan. 8). God would raise His great spiritual kingdom upon the ashes of the great world powers, of which Assyria was the first.

(5) Having pronounced woes upon Judah, himself, Ephraim, and the unrighteous judges, Isaiah now pronounces woe upon Assyria. Jehovah will use Assyria as the rod of mine anger against Israel and when He is through with that rod, He will destroy it.

(6) Jehovah will send the Assyrians because Israel and Judah are profane, polluted by idolatry and wickedness. The entire program of destruction - looting and taking captives - would be at God's direction. The people were to be ground into the mud by the Assyrians.

(7) The Assyrians did not intend to serve God's purposes despite the words of the prophet with Rabshakeh (2 Ki. 18:25). It is more likely that the Assyrians were playing on the prophecies of the Israelites to frighten them. In fact, God was using the Assyrians because their hearts were bent on world domination.

(8,9) The Assyrian will boast concerning his princes and military leaders, holding them up as the greatest in the world. The six conquered cities mentioned are listed in order of conquest from north to south approaching Jerusalem. These questions posed concerning these cities are rhetorical in nature, but aid the historians in placing the date of this prophecy near 717 B.C.

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(10,11) The ancient oriental monarchs measured the strength of their victories as an expression of the strength of their idols and the weakness of their enemies idols. The boast of the Assyrian king concerning the capture of Jerusalem was blasphemous because he put his idols in a league with the one true God of Israel.

(12) When God's complete judgment upon the wickedness of His people is complete, then He will turn His wrath upon arrogant Assyria.

(13) The Assyrian king really believed that he had accomplished all of these things on his own. He did not realize that Jehovah is the one who set the bounds of the people, and controlled who would rule (Deut. 32:8; Acts 17:26; Dan. 4:17). The rulers of today need to take these passages into account!

(14) The Assyrian king further boasted that his conquering was as simple to him as stealing eggs from an unprotected nest or as we would say "as easy as taking candy from a baby."

(15) Jehovah answers the boasts of the Assyrian king by asking several simple questions: 1, does the axe use the lumberjack or the lumberjack use the axe; 2, does the saw use the carpenter, or the carpenter the saw; 3, does a rod or staff use the one that wields it, or vice versa? Jehovah is using Assyrians to accomplish His purposes just as a man might use an axe, a saw, or a staff. So the Lord uses the nations to this very day!

(16) When God is through with Assyria, He will cast them on the trash heap to be burned and destroyed.

(17) God will be the fire of Assyria's destruction (Deut. 4:24; Isa. 60:19) beginning in the lower echelon of the Assyrian forces (Isa. 37:36).

(18,19) All of Assyria will be destroyed body and soul.

3. A remnant of Jacob will return (10:20-23)

(20,21) While all of Assyria will be destroyed, a remnant will escape Assyria's attempt at destroying Judah. King Ahaz had attempted to use Assyria and Damascus to save the nation (2 Chron. 28:16,20; 28:23), but the remnant would only turn to the Lord. The remnant would place their hope in God, not some man-made earthly power. A remnant of this remnant will eventually be saved by the Child, the Mighty God (Isa. 1:9; 6:13).

(22) Jehovah never promised that all the descendants of Abraham would be saved, but always pointed to the saved as a remnant (Rom. 9:27). The

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old ways will be totally done away in an overwhelming flood of righteousness.

(23) A general world judgment will bring a full end to all heathen powers that stand against Jehovah. This judgment will be studied further in Isaiah 24-27.

4. Assyria will later be destroyed (10:24-34)

(24) The prophet comforts the people somewhat by saying that the Assyrian affliction will not last forever. While Egypt used slavery to afflict the people, Assyria would use war.

(25) While it lasts, the indignation would be severe, but when it was accomplished God's wrath would be turned on the oppressor. The Assyrian oppression against Judah lasted about 30 years.

(26) The destruction of Assyria will be a work of God, just as the destruction of the Midianites at Oreb and the Egyptians at the Red Sea was His doing.

(27) The deliverance of the people will be as if a yoke is lifted from their shoulders. Perhaps Israel will be like an ox that grows to large for its yoke, destroying the yoke because of fatness.

(28-32) Now the prophet paints a vivid picture of an invading army approaching Jerusalem from the north, yet we know from scripture that the actual siege of Jerusalem came from the southwest. Remember, at this point Isaiah is trying to make sure that everyone knows the oppression will come from Assyria, which lies to the north. Each of the twelve cities identified are progressively closer and closer to Jerusalem (however the exact location of four of them is still under dispute by the archeologists). When the Assyrians reach a place where the city is in sight, they will feel the battle is already won - so they think!

(33) The Assyrians will be trimmed like a tree being prepared for falling. They will be cut down to size by Jehovah, as He shows them just how mortal they really are.

(34) The mountain of Lebanon represents all the earthly powers, while Mt. Zion represents all of God's power. God's power will completely destroy the earthly powers from the treetop to the underbrush - the destruction will continue until nothing is remaining. The people should not fear; better things are ahead for God's faithful remnant. [ ]

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Chapter 11 - The King, His Subjects, and the Remnant

E. The Messiah And His Rule (11:1-12:6)

1. Who the King will be (11:1-5)

(1) The prophet refuses to even call the House of David by its proper name, instead referring to it as "the stock of Jesse" (David's father). While there will be no life left in the Assyrian forests, a Branch will remain in Judah. Out of this Branch will grow God's spiritual kingdom.

(2) Here Isaiah alludes to the scene of Christ's baptism (Mt. 3:16; Mk. 1:10; Lk. 3:22; Jn. 1:32). The Spirit will endow the Branch with three pairs of characteristics: 1, wisdom and understanding; 2, counsel and might; 3, knowledge and fear of Jehovah. The Branch will rule based on this full measure of the spirit.

(3) The Branch will do nothing by compulsion, except those things that are directed by love and reverence for the Father. Judgment will not be based on appearances, but on the thoughts and intents of the heart of the one being judged.

(4) All of the Branch's judgments will be fair and just. While He will side with the meek and poor, the earthly-minded will be crushed by His (s)word (Rev. 1:16; 2:16; 19:15; 2 Thess. 2:8).

(5) Conformity to the standards of Jehovah will support the Branch in every contest with the world. He will never waver in His firmness and stability as He meets and defeats wickedness in its own backyard.

2. What the conditions of peace will be like (11:6-8)

(6-8) But what will be the character of His subjects? Natural foes will dwell together in peace, but only in the Kingdom. This is not a literal prophecy of physical animal behavior anymore than the preceding verses were a literal prophecy of a sword coming out of the mouth of Christ.

3. Where the place of this peace will be found (11:9)

(9) The peace described here will take place only in Jehovah's holy mountain - the kingdom of God. Isaiah is not foretelling world peace among animals or men, but peace within God's kingdom.

4. When this prophecy will be fulfilled (11:10)

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(10) When the Messiah comes, these prophecies will be fulfilled. The Gentiles as well as the Jews will rally behind the King (Ro. 15:12). Jesus and His converts fulfill these prophecies. He is ruling and reigning over His followers even now.

5. Who the recipients of the blessings are (11:11-16)

(11) The first remnant was recovered in the days of Zerubbabel and Joshua (Ezra 1-6). This second recovery would come during the days of the Branch. This recovery has been taking place since the day of Pentecost in Acts 2 (Ro. 11:5; 15:12).

(12,13) The Messiah (ensign) will be a rallying point for all nations, including Gentiles and dispersed Jews. The envy that had once existed between Israel and Judah will be abolished.

(14) Even from among such perennial enemies of God's people as the Philistines will come converts. The new kingdom will be made up not only of kinsmen, but former enemies as well.

(15) Any obstacle that might stand in the way of the remnant's return will be removed, whether it be natural or man-made.

(16) There will be no boundaries to restrict the new kingdom, its influence will be world-wide (Acts 1:8; Zech. 9:10). The highway of return will be provided not by man, but by God.

[ ]

Chapter 12 - Rejoicing and Thanksgiving of the Remnant

6. A song of thanksgiving (12:1-6)

(1) The provisions of the preceding prophecy call for a song of thanksgiving. The time of the "woes" will be ended in the day of the Messiah, the Lord's anger can now be turned away. Jehovah is the source of salvation, only in Him is forgiveness of sins.

(2) The redeemed will recognize no other as their Savior (Isa. 43:11). Isaiah includes part of Moses' song (Ex. 15:2) to draw our attention to the similarity between the new remnant's return and the return of Israel from Egypt.

(3) Since Jehovah is the salvation, strength, and song of the redeemed, a constant state of rejoicing should be the norm for God's people (See Paul's letter to the Philippians). As Jehovah had provided physical

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sustenance for the remnant from Egypt, he will now provide spiritual food for the new remnant (1 Cor. 10:4; Jn. 4:10,14; 7:37,38).

(4) Isaiah now urges the redeemed to declare their thanksgiving for Jehovah's goodness through six imperatives: 1, give continuous thanks (Col. 3:15,17;

1 Thess. 5:18; Phil. 4:6); 2, call upon His name (Ps. 50:15); 3, declare His doings among the people; 4, make mention that His name is exalted (Ps. 111:9);

(5) 5, sing unto Jehovah... (Isa. 42:10; Rev. 5:9,10);

(6) 6, cry aloud and shout... (Heb. 12:22; Rev. 14:1-5).

PART TWO: GOD IS SOVEREIGN OVER ALL NATIONS (13-27) In this section the prophet will bring burdens (oracles) of judgment against ten individual nations including Judah. Two prophecies will relate particularly to Babylon. It is a common practice of most of the so-called major prophets to bring prophecies concerning various nations together in a group (Jer. 46-51; Eze. 25-32). The liberal commentators have a hard time with these chapters because they will not believe that Isaiah could see into Babylon's future. "One's faith in miracles (or prophecies, c.d.) depends on whether he spells his god with a capital "G" (Clarence McCartney). The book itself claims to be the vision of Isaiah the son of Amoz, and Peter adds, that "no prophecy ever came by the will of man..." (2 Pet. 1:21). Our study proceeds in confidence that Isaiah is the author and seer of this book, speaking as he was moved by the Holy Spirit!

Chapter 13 - An Oracle Against Babylon

I. BABYLON, THE HEIR OF SYRIA, WILL FALL TO THE MEDES (13:1-14:32)

A. Destruction Is Coming Against Babylon (13:1-22)

1. The prediction of judgment (13:1-5)

(1) The word burden literally means "a load." It carries the meaning of a heavy pronouncement of doom from Jehovah. The word is applied to nine of the ten nations mentioned in this section (excluding Ethiopia).

(2) Jehovah issues three commands: 1, set up a flag to rally round; 2, cry out, so that it can be heard afar off; and 3, wave the hand in a beckoning

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motion. Those summoned in this manner are to enter into the gates of the cities ruled by nobles (probably Babylon).

(3) Jehovah will call out an army (the Medes) to do His bidding against Babylon.

(4) The army is mustered as if many nations were coming to war against one.

(5) This group will be whipped into a conquering force by the Lord. Mighty Babylon will be brought low by these forces.

2. The day of Babylon's destruction will be "the Day of the Lord" (13:6-16)

(6) While "the day of the Lord" can be a day of deliverance for the righteous, it is a day of judgment for the unrighteous. Isaiah's prophecy looks ahead to a time when Nebuchadnezzar would brag of his city and nation as if he were a god himself (Dan. 4:30).

(7,8) The Babylonians will be utterly amazed and totally overwhelmed. They will be helpless and heartsick and unable to cope with their predicament.

(9) Isaiah describes the day as: a day of destruction, desolation, and doom. If this prophecy foreshadows the ultimate judgment of the world, that is not its main thrust.The impact is against Babylon and the end of the Babylonian world.

(10) Their world will be dark, despair will rage among them (as in such passages as: Joel 2:10; 3:15,16; Jer. 4:24-28; Eze. 30:3,18; Mt. 24:29).

(11,12) Babylon was the prototype of cruel, ruthless, prideful, and godless imperialism seen more recently in Nazi Germany, Imperial Japan, and Communist Russia and China. Isaiah's prophecy reaches beyond Babylon to all nations that would pattern themselves after her. When these tyrants are cast down, the men who follow them will be as scarce as pure gold.

(13,14) The day of Jehovah will be the end of Babylon. It will cease to exist as a country, its inhabitants will be scattered and left on their own.

(15,16) Anyone left in Babylon will be killed. Their babies will be killed, their houses will be plundered, and their women will be raped.

3. The Lord's instrument will be the Medes (13:17-22)

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(17) This verse leaves no doubt as to who will destroy Babylon - the Medes. Cyrus united the Medes and thhe Persians around 549 B.C., defeating Babylon some ten years later. The Medes would not be stopped by bribes or promise of gain, as their motivation came from power and revenge, not money.

(18) The ruthless cruelty and heartless spirit that the Babylonians had previously displayed, would now visit them in the guise of the Medes.

(19) Under Hammurabi, the Babylonian Empire flourished, the city itself was the pride of the Empire, if not the world. The glory deteriorated until the reign of Nebuchadnezzar II, who restored the city. Isaiah prophesies that the deterioration will continue until the city is as Sodom and Gomorrah. Babylon was not completely destroyed until the time of Xerxes, king of the Medo-Persian Empire. By the year 60 B.C., it was totally deserted.

(20) Once deserted, it will never be inhabited again. Even the wildest of the nomadic Arabs will refuse to bring their flocks there.

(21,22) The city will remain desolate. Wild creatures will inhabit the once proud city. In less than 200 years from the point in time that Isaiah spoke this prophecy, Babylon would be no more ­ forever! (Jer. 50:39) [ ]

Chapter 14 - A Taunting Song Over the Fall of the Tyrant; The Burden of Philistia

B. Israel Will Be Restored When Babylon Falls, (14:1-23)

1. God's covenant people will be delivered and restored (14:1-3)

(1) The tyrant here is the king of Babylon, yet it is not one specific king, but a personification of all of the kings of Babylon that will persecute Judah. The restoration of Israel will follow the destruction of Babylon. But this will not be the old Israel, but a new Israel that will include Gentiles as well as Jews. It is interesting to note that many foreigners did become proselytes after the exiles returned (Est. 8:17; Acts 2:9-11; Acts 17:4;17), however, the prophecy ultimately concerns spiritual Israel.

(2) The decree to return the Jews to their land was issued by Cyrus, and later kings of Persia assisted in the return and the rebuilding of the temple (Ezra 1,6; Neh. 2). The second part of this verse was never fulfilled literally, but it was fulfilled figuratively and spiritually (2 Cor. 10:5).

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(3) A verse of assurance and hope for the Israel of Isaiah's time, that the Israel of the future will find a place and time of rest (see Isa. 12:1).

2. They will sing this proverb (song) of triumph over the king of Babylon (14:4-23)

(4) The king of Babylon represents " a kind of symbol of the forces hostile to God and His people" (Leupold). The people will rejoice at the fall of the oppressor. Babylon was called the golden city by the translators because it extracted gold from its enemies and hoarded it within the city.

(5) The future Israel of Isaiah's prophecy also rejoices because the symbols of the power of Babylon will be cast down (staff and sceptre) by the power of Jehovah.

(6) The Babylonians were powerful and cruel, but their power would be broken (Hab. 1:5-17).

(7,8) Israel will not be the only nation to rest after the fall of Babylon, the whole world will be at rest for a time. Even the forests will rejoice because their destruction at the hands of the Babylonian kings will cease.

(9) While the earth will rest, the world of the unseen spirits of the dead (Sheol) will become greatly agitated at the prospect of its new inhabitant - the tyrant. The great kings already there will greet him on his arrival.

(10) These inhabitants of Sheol will be surprised to see the tyrant, thinking him to be stronger than they were. But versus God, no power is strong. All who reject God and terrorize man with the sword will find their place in Sheol (Eze. 32:17-31).

(11) Babylon is silent and her musical instruments of entertainment are also silent. The tyrant will exchange his kingly attire for a cloak of worms and maggots!

(12) Many have interpreted this passage as a reference to Satan's fall and ejection from heaven with his angels. The true translation of the word Lucifer is more accurately Day-Star. The reference here is not to Satan, but to the tyrant in question ­ the Babylonian monarchy. The Day-Star will be brought down as if an actual star would fall from the heavens to the earth.

(13) Now the prophet looks into the heart of the tyrant and sees the internal pride and arrogant intentions that have caused his downfall. In his heart he boasted that he would: 1, ascend into heaven; 2, exalt the

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(his) throne above the stars; 3, sit upon the mount of the congregation ( a reference to the mountain of the Babylonian gods, not Zion);

(14) 4, ascend above the clouds; and 5, make himself like the Most High. He would be in subjection to neither man nor even God Himself.

(15) So much for the tyrant's ambitions, now for reality. He will not realize the heights of the clouds, but instead fall into the depths of the pit (Sheol).

(16,17) When the living look upon the body of the fallen tyrant (note: he is styled as a man, not Satan), they will wonder how he ever came to rule the world. In their ambitions at world domination, the Babylonian kings had made a wilderness of the earth, overthrown cities, and transferred their prisoners of war from their native homelands. Yet, upon their defeat they were as any dead man or defeated nation.

(18,19) The tyrant will not even be allowed to rest in his own sepulcher like most fallen kings, but he would end up like the very ones he had slain - cast down, slain, and trodden under foot.

(20) He would not have a proper resting place because he did not deserve one. His ambitions had caused his own people to suffer and had destroyed the resources of his own country. While war might boost a nation and its economy in the short run; in the long run war brings loss of money, resources, and lives.

(21) The call now goes out to the Medes: prepare the slaughter for the children of the tyrant because of his sins.

(22) The world power which Nebuchadnezzar began and his son Nabopolassar continued, would end at the hands of Cyrus (539 B.C.), during the reign of his son's son (KJV- nephew) Belshazzar.

(23) Now the prophet reasserts Jehovah's curse (13:21,22): "I will sweep it away with the broom (besom) of destruction." This is the way of Jehovah. When a nation is unfit to continue, God removes that nation (Rev. 18; 19:20).

C. The Doom Of Babylon Is As Sure As That Which God Purposed Against Assyria (14:24-32)

1. The Lord's purposes shall be carried out (14:24-27)

(24-27) Assyria had yet to be destroyed and Isaiah was already prophesying the doom of her successor. God would break Assyria, tread

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her underfoot, and remove her yoke from the neck of Israel. His defeat of Assyria would be a sign that he would also defeat Babylon (Jer. 50:17-46). God's will can neither be annulled nor turned aside, it will always prevail.

2. Philistia has no cause for rejoicing (14:28-32) - Through the years, Philistia had been a constant thorn in the side of Israel. From the days of Abraham until the days of Isaiah they had continually brought conflict to the Lord's people. Finally, Hezekiah gained total victory over the Philistines (2 Ki. 18:7,8) and the later prophets showed them under God's judgment (Jer. 25:15-17, 20; 47; Zeph. 2:5; Eze. 25:15; Zech. 9:6).

(28) This oracle came to Isaiah in the year that Ahaz died (715 B.C.).

(29) Who are these powers that will systematically destroy Philistia? Much speculation has been done on this subject by the various commentators. A possible interpretation might show the Assyrians as the rod, the Babylonians as the adder, and some unspecified nation as the flying serpent that will complete the destruction (Hailey).

(30,31) The poor and needy will be spared, but the root and remnant will starve. The cities of Philistia will be destroyed in a manner that includes fire. Whether this fire is the cities in flame or the campfires of the invaders is unclear.

(32) No matter what happens to the heathen nations - and they will meet destruction - spiritual Zion will survive.

II. PROPHECIES AGAINST OTHER NATIONS WHICH DO NOT TRUST IN THE LORD OF HOSTS (15:1-23:18)

Chapter 15 - The Burden of Moab (I)

A. The Oracle (Burden) Against Moab (15:1-16:14) - Moab receives the second longest of Isaiah's prophecies against the nations. The Moabites were descendants of Lot by his daughter. Their territory was east of the Dead Sea. Isaiah mentions 23 specific places in these chapters, but only about ten of them can be identified with any certainty today. The important thing to note in these chapters is the dejection and hopeless despair of the people. Though kinsmen, Moab and Israel had always been enemies (Ps. 60:8). Amos and Zephaniah also prophesied against Moab (Amos 2:2,3; Zeph. 2:8,9).

1. The devastation will be so severe the whole land will howl in agony (15:1-9)

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(1) The locations of Ar and Kir are uncertain, but their destruction is imminent.

(2) Citizens of the cities of Moab will begin to wail to their idols. They will shave their heads and cut their beards in a display of grief and dejection at their hapless condition.

(3) Entire populations of towns will put on sackcloth as their nation collapses around them.

(4) The warriors also cry out in despair - as their hearts tremble because of terror and distress.

(5) Isaiah is truly sorry that such a future is in store for Moab. Like a young heifer, Moab is not used to the yoke of oppression (see Jer. 48, especially vv. 11ff).

(6) The land will become desolate, the water will dry up, the vegetation will disappear.

(7) The people will began to leave Moab, carrying their belongings with them.

(8) They will seek refuge in Edom.

(9) The rivers will flow with blood. Those that do escape the land, will be subjected to further judgment until the nation is completely destroyed. [ ]

Chapter 16 - The Burden of Moab (II)

2. Moab is too proud to accept the offer of mercy (16:1-14) - Liberal commentators dispute the authentticity of 16:1-5, while the conservatives note that these verses are a natural continuation of chapter 15.

a. Moab's hope (16:1-5)

(1) The only hope for Moab lies in Zion. They could send tribute to Judah by way of the Edomite wilderness as they had done under earlier kings of Israel (2 Ki. 3:4-8).

(2) The women of the land are in a state of confusion as they are removed from their homes.

(3) Here Isaiah gives advice as to how Moab should present their plea to Zion: they should ask for protection for their refugees.

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(4) The Moabites should also ask Judah to plea to Jehovah on their behalf. Although the point in history when this prophecy was given is impossible to pinpoint, it must have been during a time when Judah could have offered such refuge to Moab.

(5) God rules all nations and salvation is always from Him. Of course ultimate refuge for all nations will come through the Messiah. When read in conjunction with Amos (9:11,12) and other passages in Isaiah (7:14; 9:6,7; 14:32) the Messianic nature of this verse can be seen. A remnant of Moab can find escape, but only if they heed the advice of the prophet, otherwise they are doomed.

b. Moab's rejection of this hope (16:6-12)

(6) Why would Moab reject such an offer of hope? Their arrogance, pride, wrath against Israel, and boasting would be their final downfall. They were warring not against Judah and Isaiah, but against Jehovah (Jer. 48:7,11,14,42). Self-reliance, pride, arrogance, and reliance on human wisdom still bring down nations today.

(7,8) Consequences that will befall Moab include: destruction of the cities and the vineyards. Known for their vineyards and raisin-cakes that they made from the fruit, the Moabites would lose everything - the vineyards would be trodden down by the Gentiles.

(9) Isaiah weeps for the destruction of the vineyards, as he wept earlier for the people and their land.

(10) The prophet describes the sad plight of the people and their land. The country side is quiet, the winepresses still, the vineyards barren, all because sin in the land has become full-grown.

(11) Isaiah's emotions are torn by what he sees. His heart vibrates with sympathy and his organs are shaken.

(12) The Moabites will pray to their idols until they are exhausted. Their efforts will be worthless because their gods do not exist.

c. The fixed time of visitation upon Moab (16:13,14)

(13) Isaiah had spoken this prophecy concerning Moab in the early years of his ministry. It was now about to be fulfilled.

(14) The devastation of Moab will come within three years. But since we do not know the date of the prophecy we cannot tell under which of the

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Assyrian kings it was fulfilled. A small remnant would be spared (see also Jer. 48:45-47). [ ]

Chapter 17 - The Burden of Damascus

B. The Oracle (Burden) Against Damascus (17:1-14) - Damascus is one of the oldest cities in the world. Once the capital of the mighty Syrian empire, it was under Assyrian subjugation shortly after the time of Isaiah. The prophecy against Damascus also includes Ephraim (Israel) because of their conspiracy against Judah. Because Israel chose to align itself with the heathen nations, it would fall under the same condemnation (Amos 1:3-5; Jer. 49:23-27; Zech. 9:1).

1. Syria and Ephraim will both be brought down (17:1-6)

(1) Damascus will not be the city it once was, her glory will lie in a garbage pile.

(2) It is most probable that Isaiah has Aroer on the Arnon in mind here. It will become a grazing place.

(3) The glory of both nations will be brought down (Ps. 9:15). Their own ruin came as they plotted the destruction of Judah.

(4) This particular prophecy would have been made sometime before 732 B.C. (Syria was destroyed in that year, Israel 10 years later - both at the hands of the Assyrians). When Israel falls, it will be made of no account.

(5) They will be like a field of wheat stripped bare by the harvesters, leaving nothing for the gleaners.

(6) They will be like an olive tree with only a few olives left - out of reach. Here we see the small size of the remnant of Israel.

2. Israel had forgotten the true rock of strength when it turned to Damascus (17:7-14)

(7,8) When these days of leanness come, man will turn from his idols, the remnant will look to Jehovah as the only one worthy of respect, adoration, and worship.

(9) The land will be barren in the days of leanness, but the cities will fare no better. They will be desolate.

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(10) Israel had never driven out the Canaanite gods, as a result, their descendants must reap the consequences. They had forgotten Jehovah.

(11) Israel thought good things would come to them through the idols and their altars. Jehovah is well within righteous and just judgment to ignore the calls of the unrepentant (Prov. 1:24-31).

(12) But what of Assyria? The will come upon the land as the rushing of mighty waters. (See also Isa. 8:5-8; 10:5-27.)

(13) Assyria will initially have the force of the raging sea, but only for a God-given time. Then they will be scattered as well.

(14) Assyria would have their moment, but that is all it would be. This can be seen if we look ahead to the destruction of their army at the gates of Jerusalem (2 Ki. 19:32-37). The "Gogs and Magogs" of today (all of man's "isms") may shine for a little while, but their unbelief in the one true God has sealed their ultimate fate. [ ]

C. The Oracle (Burden) Against Ethiopia and Egypt (18:1-20:6)

Chapter 18 - Ethiopia

1. Ethiopia will pay homage to the Lord (18:1-7) - Ethiopia (Cush) lay south of Egypt and their Biblical histories are often associated (Isa. 20; 2 Chron. 12:2,3). (For other references see 2 Chron. 14:9-15; Isa. 37:9). The events of this chapter possibly took place during the period of the Assyrian threat, 720-702 B.C. This chapter presents some difficulties: where did these ambassadors come from and to whom were they sent; is it significant that they were tall and smooth (scattered and peeled , KJV); and what is the significance of the gifts that were presented to Jehovah?

a. The ambassadors and the Prophet's words to them (18:1-3)

(1) Cush is here styled as a land of insects and rivers, referring possibly to the size of the army that Ethiopia could muster and the White and Blue Niles.

(2) The commentators vary as to their interpretation of this verse. Some say the ambassadors were sent to Jerusalem to incite a revolt against Assyria, or to form an alliance with Judah against Assyria. Others suggest the messengers were sent by the King of Ethiopia among his own tribes to prepare them against the impending Assyrian invasion. The prophet instructs the ambassadors to return to their own people, who had in times

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past trodden down other nations, but now will be trodden down themselves. Egypt had ruled over Ethiopia for years, but between 1000 B.C. and 663 B.C., Ethiopia was independent and actually ruled Egypt for a time. The Nile river had actually carried much of the good earth of Cush downstream and deposited it in the fertile Nile delta ­ thus, the land was divided by the rivers.

(3) The prophet calls on the world to witness the impending judgment. It will emanate from the mountain of Jehovah, where His followers worship Him.

b. Jehovah is in control (18:4-6)

(4) Jehovah is concerned, but in control. He is neither anxious, nor slack about bringing down His judgment, but will enact it in His own good time.

(5) He will act before the Assyrians can take advantage of the land.

(6) The Assyrian army will be destroyed to the point where their bodies will be food for the birds and beasts. There is a difference between gods and God, the Assyrians will pay for their lack of knowledge concerning spiritual matters.

c. Ethiopia's homage to the Lord (18:7)

(7) When the Assyrians are destroyed the tall, smooth people will bring a present to Jehovah. There is no record of King Tirhakah sending such a present, but that does not mean he did not. Such a present would have been brought to Jerusalem (Ps. 68:31; Zeph. 3:10). "Jehovah's destruction of the wicked and His gracious goodness to His own will (so) impress those from the farthest reaches..." (Hailey). [ ]

Chapter 19 - An Oracle Concerning Egypt

2. Egypt will be afraid when the Lord shakes his hand over the land (19:1-25) - Egyptian contact with God's people goes back to the time of Abraham (Gen. 12:10-13:1), and stretches forward about 2000 years to Philip's contact with the Ethiopian eunuch (Acts 8:26-40). Throughout its history, Egypt had been an oppressor of God's people, except during the time of Joseph. Yet Isaiah concludes this chapter with a word of hope for both Egypt and Assyria (v.25). (See Jer. 46; Ezek. 29-32; Joel 3:19 for more prophecies concerning Egypt.)

a. Threats (19:1-17)

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(1) Internal discord: the failure of idolatry (vv.1-4)

(1) Similar language concerning the day of God's judgment can be seen in (Ps. 104:3; Ps. 96:13; Joel 2:2; Zeph. 1:15; Eze. 30:3, 18; 32:7). Idols will tremble in the presence of the All-Mighty. The heart of Egypt will melt in time of judgment.

(2) Civil war will erupt in Egypt. Secular history bears out this fact: the Nubians invaded Egypt about 728 B.C., uniting Egypt and Ethiopia from 715-664 B.C.

(3) As always, man's counsel will fail (Ps.33:10). In addition to their powerless idols, their charmers, those with so-called spirits, and their wizards will be just as false, empty, and impotent.

(4) It is likely that Isaiah is referring to a series of invaders instead of one individual. The Assyrians sacked Thebes, Nebuchadnezzar smote Egypt (as predicted by Jeremiah 43:10-13; 46:13-26), the Persians also brought an army against them, as did Greece, and finally Rome.

(2) natural and economic disaster (vv. 5-10)

(5) The sea here is the Nile. While the Nile has never run dry, the symbolism here is that the nation represented by the Nile (Egypt) will indeed dry up.

(6,7) The glory of Egypt is brought low. This is represented by the stagnation of the canals and the withering of the plants, such as papyrus, on which the economy was dependent.

(8) Fishing, as well as agriculture, would suffer. Fishing the Nile was very important to the Egyptian economy. The fisherman used angles (hooks), throw-nets and dragnets to ply their trade.

(9,10) Finally, their weaving trades would be affected. Thus their entire economy would be disrupted. The thing being broken here possibly represents that economy.

(3) Foolish counsel (vv.11-15)

(11) The princes of Zoan (formerly Raamses, sometimes used by the Egyptian rulers as their seat of government, Ex. 1:11) would give foolish counsel. In earlier times the wisdom of Egypt was renowned (Acts 7:22), but now it was stupid, foolish, and brutish.

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(12) The prophet challenges the so-called wise men of the land to a contest versus Jehovah. Later, he will make a similar challenge to the idols (41:21-29; 42-48).

(13) According to legend, Memphis was the first capital of united Egypt. It was an important religious center. The wise men of Memphis have led the people astray.

(14) No matter what the appearances, Jehovah is in control. The carefully conceived plans of the princes have led to actions resembling a drunken man staggering along and falling down in his own filth.

(15) Without truly wise leaders, human plans cannot save individuals or nations. Today, we need wise rulers (Ecc. 10:16). Childish rulers will be the downfall of their nation (Prov. 11:14). God will have no pity upon rulers that reject His true wisdom (Prov. 1:26-28). History should have made it clear to all that world problems cannot be resolved apart from God.

(4) No spirit - only fear and terror (vv. 16,17)

(16) The warrior spirit will be lost among the fighting men of Egypt. While women through the ages have shown themselves to have courage, they have not typically made up the brute, aggressive forces of war (Nah. 3:13; Jer. 50:37; 51:30)

(17) Egypt had no excuse for not being wary of the God of the Israelites. While the nation of Judah itself has never threatened Egypt, their God has always had a hand in their doings (Deut. 2:25).

b. Promises (19:18-25)

(1) The transition from threats to promises (v.18)

(18) Letting the number five here represent a small number is perhaps better than taking the number literally. Perhaps Isaiah has in view Egyptians (or Jews) who swear to or by Jehovah, but retain the language of Canaan (the mongrel speech of the merchants); the expressions of a mixed or impure religion (Hailey). Equally difficult is one shall be called, the city of destruction. This could perhaps represent the Egyptian city of their major idol, Ra the Sun god (Heliopolis, referred to in scripture as On ).

(2) Jehovah to be known to Egypt (vv. 19-22)

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(19) The only record we have of altars being erected to Jehovah outside the Promised Land, are the one by Noah (Gen. 8:20) and the two by Moses ( at Rephidim and Sinai). Also, it was not permitted to set up pillars for religious purposes (Deut. 16:22). Therefore this verse cannot be taken literally, but must represent the fact that Jehovah would be known among the Egyptians.

(20) Perhaps the pillar represents the recollection of God's promise to Abraham (Gen. 12:3; 22:18). While Egypt had been the oppressor, they will become the oppressed. As time passed many Jews came into the land of Egypt, brought their ways of worship and established synagogues. The Greek version of the Old Testament (Septuagint) was produced in Alexandria. Yet, these are probably not fulfillments of Isaiah's prophecy.

(21) In light of Isaiah's other teachings, when would the events of this verse occur? By reexamining such passages as (2:2-4; 11:10), and looking ahead to (42:6; 49:6; 56:7) and (Mk. 11:17) we can feel certain that this prophecy will have its fulfillment in the Messiah. The following verses will back this up, as well.

(22) God's salvation provides for "smiting and healing." In His chastening, the Lord will purge and cleanse. Those that repent and call upon the name of Jehovah will be healed. Those that turn to the Lord, then backslide, will also be chastened.

(3) Universal worship of Jehovah (vv.23-25)

(23) The highway between Egypt and Assyria had always passed through Israel. It had been used by the two nations to wage war against one another. In that day it will have a new purpose - a way for the former enemies to worship together. The highway will not only be available to the remnant of Israel (11:26), but to Assyria and Egypt as well. Keep the highway in mind as we move forward in our study (35:8; 62:10). God's Spirit will defeat the carnal, animal spirit of the idolatrous nations.

(24) Israel will eventually unite spiritually with Assyria and Egypt. This union represents the many nations that will become the true Israel of God (Gal. 6:16; Mic. 5:7).

(25) Originally, the phrase my people was reserved for Israel, but now it can be used of the redeemed of all nations (represented here by Egypt) (1 Pet. 2:9). Similarly, Assyria is the work of my hands and Israel is mine inheritance (Eph. 4:24; 1:11). The vision of Isaiah is truly a vision of the church of Christ - former enemies united into one body. [ ]

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Chapter 20 - Egypt and Ethiopia

3. Isaiah walked about naked as a sign and wonder upon Ethiopia and Egypt (20:1-6)

(1) In 713 B.C., Ashdod revolted against Sargon, king of the Assyrians. While Judah did not participate, apparently Egypt and Ethiopia promised to help Ashdod, but never kept their promise.

(2) It is doubtful that Isaiah performed this symbolic act (the only one recorded in Isaiah), totally nude. It is more likely he wore the short tunic of the slaves. However, it brought attention to him and to the reason he was naked and barefoot ­ Judah should not trust Egypt.

(3,4) He continued the sign for three years. In a manner similar to his undress, Egypt and Ethiopia will be led away captive by Assyria (663 B.C.).

(5) God's people should learn to put their trust in Him, not in feeble man or man's weak nations.

(6) No help will come from Egypt and Ethiopia, so none should be expected. If God can and will bring judgments against not only the heathen nations, but also His own people, why cannot men of every generation realize He controls our destiny?

II. PROPHECIES AGAINST OTHER NATIONS WHICH DO NOT TRUST IN THE LORD OF HOSTS (15:1-23:18) (CONTINUED)

Chapter 21 - Babylon, Dumah, and Arabia

D. The Oracle (Burden) Against Babylon, Edom, And Arabia (21:1-16)

1. Babylon will be besieged by the Persians (Elam and Media) (21:1-10) - Babylon achieved complete independence from Assyria in 626 B.C., when Nabopolassar ascended to the throne. Fourteen years later, Babylon took and destroyed Nineveh, the Assyrian capital. Babylon remained a world power until the coming of the Medes and the Persians (under Cyrus) in 539 B.C. Babylon never regained prominence, but did exist as a city at least until the time of Peter (1 Pet. 5:13).

a. The hard vision (vv. 1-5)

(1) Babylon is designated the desert of the sea because it will become desolate and as an indication that the number of her people are as the waters of the ocean - innumerable (Jer. 51:13, 42,43; 50:38; Rev. 17:15).

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As a whirlwind from the Negeb, that which was coming against Babylon would fulfill the prophecy that follows.

(2) Elam and Media will come against Babylon and destroy her. Judgment against Babylon will provide deliverance for God's people.

(3,4) Commentators cannot agree whether these verses refer to the sympathy that Isaiah felt for the destroyed people or actual, physical pains suffered as a sign. Nevertheless, the effect upon Isaiah was probably not what he expected. There was no happiness in him at the thought of Babylon's destruction.

(5) Babylon will not be prepared for the siege that will come against her. Isaiah vividly depicts the ultimate destruction that will come upon the city.

b. The watchman and his mission (vv. 6-10)

(6) In his vision, Isaiah is told to set a watchman to report what is happening in Chaldea and beyond.

(7) The watchman was to look diligently for the signs of military movement.

(8) The Dead Sea Scrolls omit the word lion from Isaiah. The watchman is on duty both day and night.

(9) The watchman sees what he was set to see, troop movement, the downfall of Babylon and her idols. This prophecy could very well be a foreshadowing of chapters 40-66 - the final downfall of the heathen idols and the triumph of God's cause.

(10) Here my threshing seems to refer to Judah (Jer. 51:33), while the floor refers to Babylon. When Jehovah is through threshing Judah, He will destroy the floor (Babylon). The prophet declares the fulfillment of his duties in this matter.

2. Dumah (Edom) Will Call Out To The Watchman (21:11,12)

(11) Dumah (Hebrew for "silence", Ps. 94:17; 115:17) is Edom. Seir is a mountain range west of Arabah. Seir (or Mt. Seir) also has come to designate Edom. The Edomites cry out in anguish, "How much of this night still remains?"

(12) When morning does come for Edom, it will not amount to much. It will not bring them relief from their despair. Their only hope was to come

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to Zion (Obad. 17) The final remnant of Edom was destroyed at the fall of Jerusalem in A.D. 70.

3. All the glory of Arabia shall fall (21:13-17)

(13) Arabia is the largest peninsula in the world, covering one million square miles. The people of Arabia were renowned for their wisdom (Obad. 8; Judg. 6:3; 7:12; Job). Unrest in Arabia would cause the traveling caravans to take refuge in an oasis.

(14,15) Friends from larger areas of water would supply them as they hid from the overwhelming number of invaders.

(16) Kedar was once a powerful tribe of northern Arabia, but it too would fall at the hands of the invaders within a definite period of time.

(17) While a small remnant would be spared, the majority would be lost. What the Assyrians began, the Babylonians would finish (Jer. 49:28). [ ]

Chapter 22 - The Valley of Vision: Jerusalem

E. The Oracle (Burden) Against Jerusalem (22:1-25) - If God's people are going to behave like heathens, then they will need an oracle as well. There is much disagreement among the commentators as to the time of the fulfillment of this prophecy, but the majority of the conservatives hold that it refers to Sennacherib's attack on the city (701 B.C.). Young's view that the prophecy concerns the general decline and ultimate destruction of the city (586 B.C.)has its merits as well.

1. An attitude of frivolity and irreverence will bring death (22:1-14)

(1) Valley of vision indicates Jerusalem, the seat of God's prophecy. Though danger is on its way, the people carelessly go up on the housetops ( a place of relaxation) as if nothing is wrong. This attitude would characterize the people of Jerusalem from the siege of the Assyrians until they are finally destroyed by the Babylonians.

(2) The Lord would finally tread down the city because they would not repent. "Jerusalem appeared bent on forestalling her deliverance by (committing) moral suicide," (Smith).

(3) The rulers and judges will fail the people (Jer. 52:7-11) a fulfillment of Jehovah's earlier prophecies (Lev. 26:14-45; Deut. 28:15-68).

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(4) The prophet will weep openly among the people, but he will not be comforted. The cause: the attitude of the people.

(5) This day of the Lord will include: rout, overthrow, a treading down, and perplexity. Their cries are too late, they will not be heard.

(6) It seems that the warriors of Elam and Kir (not the same Kir as in 15:1) were mercenaries who fought for the Assyrians and later the Babylonians and still later in rebellion against Babylon with the Medes and the Persians. The emphasis here is not on the particular nations but the great distance from which these warriors came (beyond Babylon).

(7) Isaiah speaks as if these things have already occurred. The conquerors will come in great numbers, their forces will fill the valleys.

(8) The covering of Judah refers to the removal of God's protection, allowing the Babylonians free reign among the people. Left solely to their own means the people looked to Solomon's armory (1 Ki. 7:2; 10:17) for weapons to defend themselves.

(9-11) The city of David would become weak ­ literally and morally. The effort of the people to fortify the city would be "too little, too late." They still refused to return to Jehovah their only hope; the source of protection and deliverance (Deut. 28:15-68).

(12) In that day Jehovah will call for the repentance of the people through the acts of contrition listed here.

(13) There will be no repentance, but only the love of mortal life and the love of the sensual things of this world that accompany those that are estranged from their God.

(14) Their scoffing would bring forth death - of their nation and themselves at the hands of Babylon.

2. Shebna illustrates the attitude God will remove while Eliakim illustrates that which God blesses (22:15-25)

(15) These verses contain the only part of Isaiah's prophecy brought against a specific individual. Shebna was the steward of the whole house , an office created by Solomon (1 Ki. 4:6; 2 Ki. 15:5).

(16) Shebna had misused his office to prepare himself a wonderful tomb, of which the prophet makes clear he was unworthy.

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(17) Man's best laid plans are often thwarted, in this instance by Jehovah. Shebna fully expected to be laid to rest in Jerusalem, but the Lord had other plans.

(18) Shebna will be wound up and tossed out, like a ball. His resting place will be in a foreign country. His ostentatious style of living will bring him nothing but a shameful death.

(19) As often shown in scripture, it is the Lord who raises men up, and also brings men down.

(20,21) Eliakim is ready to assume the duties of Shebna. Later, Eliakim will meet the Rabshakeh of the Assyrian army and will hold the rank that once belonged to Shebna, while Shebna will be called a "scribe" (Isa. 36:3; 37:2). Eliakim will be as a father to the people.

(22) The key of the house of David refers to the responsibility and power given to Eliakim as opposed to a literal key. While this prophecy is not necessarily Messianic, Jesus did use similar phrasing while referring to Himself (Rev. 3:7). Jesus holds absolute power, while Eliakim is subject to his King.

(23,24) Danger will come to Eliakim from his family. He must refrain from nepotism. Some will try and "ride his coattails." He will hold a position on which the people will lean heavily.

(25) Whether the office in question is held dishonorably (Shebna) or honorably (Eliakim) does not matter. The entire system will be brought down. The coming of the Messiah will alleviate the need for the man-held office. This chapter gives a generic burden against the city. It pictures a final judgment on Jerusalem and an end to all of its rulers ­ bad or good. [ ]

Chapter 23 - The Burden of Tyre

F. The Oracle (Burden) Against Tyre (23:1-18) - This chapter concludes Isaiah's prophecies against the individual nations. These nations have received an oracle because they were not in a right relationship with God. This enmity with God was generally caused by one or more of the following: misuse of military power, idolatry, or misuse of commerce. It was this last sin that would be the downfall of Tyre. Tyre was the chief city-state of Phoenicia. The city was located on the mainland with an island fortress in the Mediterranean Sea guarding its harbors. The people of Tyre had colonized places as far away as: Carthage (North Africa) and Tarshish (Spain). Their ships had been beyond the straits of Gibraltar and

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into the Atlantic Ocean. While commerce in and of itself is not a sin, it has no other purpose other than worldly gain. When this pursuit of gain develops into lust, greed, and spiritual, moral and governmental decay, it becomes sin. No other nation of Old Testament times had this sinful mercenary spirit to the extent of Phoenicia. While Tyre was indeed under persecution during the Assyrian and Babylonian periods, it was the Greeks of Alexander (322 B.C.) that would finally destroy them (Jer. 25:22; Ezek. 26:1-28:19; Amos 1:9-10).

1. The merchant city of Tyre will fall (23:1-7)

(1) The news of the fall of Tyre will reach as far as their Tarshish colony. The sea-going merchants will howl in despair at the destruction of their harbor.

(2) The people of the Mediterranean coast will be astonished as well. Sidon is mentioned because it was the mother city of Tyre.

(3) Shihor could represent the Nile which in turn would represent Egypt. The seed would be the grain that was shipped from Egypt as a profit making venture for both Egypt and Tyre.

(4) The Lord condemns Phoenicia for her arrogance, pride and greed. Her profit and gain would pass away, nothing they accomplished would last.

(5) Egypt will feel the pain of Tyre's destruction - in their own pocketbook.

(6) No matter where the refuges of Tyre would go, they would take the news of the fall of their city and wail and mourn its loss.

(7) Tyre had prosperity as long as her trading machine was in place. Without the ability to trade, the city had nothing. Her fall would affect not only herself but all the nations that traded with her.

2. The ruin of Tyre was according to the purpose and work of the Lord (23:8-18)

a. Jehovah, the Executioner of the Judgment (vv.8-12)

(8) Through her economic power, Tyre had controlled the politics of not only her own colonies, but probably other countries as well.

(9) Only the Lord would seek to overthrow such a commercial power as this. Things honorable in the sight of the world are nothing in the sight of the Lord.

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(10) The restraints placed on the colonies by the mother city are now removed.

(11) The Lord's judgment will not only affect the land and those who profit by it, but also the sea and those who profit by it.

(12) The days of rejoicing for Tyre and Sidon are over. Even as far as Cyprus (another of their colonies) there will be no rest from the judgment of God.

b. The fate of Phoenicia: though cast down, Tyre's prosperity shall be restored (vv. 13-18)

(13) The commentators disagree as to the full meaning of this verse, but it appears that the topic is the partial ruin that Tyre will come under at the hands of the Babylonians (13 years of siege).

(14,15) During the time of one king (kingdom) the city will lie dormant 70 years. This time period probably began with Nebuchadnezzar's siege (v. 13).

(16) As an old harlot might sing songs to entice former customers to return, Tyre will try to restart its commercial trade. The symbol of the harlot shows the depths of evil excesses to which commerce can slide.

(17) Tyre will not learn her lesson. Even when the Lord allows her to return to her trade, she will play the harlot again.

(18) We have no evidence that this prophecy was literally fulfilled. That is, history does not bear out that the commerce of Tyre was ever used directly to help God's people. In general however, God uses commerce (as He uses everything) to benefit His people.

III. THE LORD OF HOSTS MANIFESTS HIS SOVEREIGNTY OVER ALL THE WORLD BY LAYING WASTE THE SINFUL AND DELIVERING THE RIGHTEOUS (24:1-27:13)

The prophet now looks beyond the individual nations to the coming universal judgment upon the entire heathen world and the among apostates of His own people. It will be a judgment against everything the world holds dear: power, lust, and vainglory. Out of this universal judgment will emerge universal salvation. While studying this section look for the following stark contrasts: the earth and Mt. Zion; the peoples (plural) and the people (singular); the nations and the nation; the world city and the city; lords and Lord; and death and life. It would be a mistake to try and make these cities and nations represent any specific cities and

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nations of any particular time or place (with the possible exception of Jerusalem, 27:10). Instead, they symbolize all that is profane in the world.

Chapter 24 - A World Judgment

A. The Whole Earth Will Be Laid Waste Because Of Its Transgressions (24:1-23)

1. God's judgment is universal in its scope (24:1-6)

(1) The Behold of this verse focuses our attention on Jehovah and His power over the earth. He will turn the earth upside down and pour her out. In doing so He will scatter her inhabitants.

(2) All classes of people will be judged. Religious, social, household, and business distinctions will be blurred in this judgment.

(3,4) The ungodly will lose their dwelling place as it becomes listless, weary and finally lifeless. The great, mighty, elevated and haughty will suffer with the rest when the judgment comes.

(5) This is a universal judgment. The earth has been made unclean by its inhabitants (Gen. 3:17,18). God has given man an everlasting covenant which man has continually chosen to disregard and violate.

(6) Since it was God who made the covenant, it will be God who will judge those who do not keep it. Sin always brings forth death, by the fire of God's fierce anger (Deut. 32:22; 4:24; Ps. 97:3; Heb.12:29). Yet, many will kindle a fire and consume themselves ( see marginal reading of Isa. 26:11).

2. The bitterness of this judgment is described (24:7-23)

(7-9) The cursed land causes the vine to fail. With the failure of the vine, so the hearts of those who partake its fruit. Those who try to drown their sorrows in drink and song will be unsuccessful in their attempt. Sensuous pleasures will be brought to an end by Divine judgment.

(10) Isaiah turns his attention to the waste city. In this city lives a conglomeration of people given over to sin, but bound to together by their rejection of God and His laws and their love of the world. This city will eventually be broken down, defeated and destroyed (1 Jn. 2:15-17).

(11) This third mention of wine reminds us how much the world comes to depend on artificial stimulation for their happiness (Hailey). Without

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alcoholic beverages, sports, sensuous music, reveling, and various entertainment the shallow joy that they perpetuate disappears.

(12) All that is left of the world city is desolation, ruin, and gloom. The inhabitants have deserted it, and no one outside wishes to enter it.

(13) These judgments will surely come to pass - God guarantees it. When the judgment is completed, there will be few men left (v.6). To stand opposed to God and His standard of righteousness, is to seal one's own spiritual death warrant.

(14) The few men left will celebrate God's victory and their salvation. They will sing songs of praise to the Lord as they recognize God's majesty, mercy and grace.

(15) These shouts will echo from east to west, from the land to the sea to the islands of the sea. The remnant has come to realize that God's hand is in control of world affairs.

(16) Isaiah identifies himself with the remnant. It appears that this glory is offered up to the remnant, but the reading of the NASB suggests God. But now Isaiah begins a lament: the rejoicing has perhaps started too soon, there is more judgment to come. While the remnant has indeed seen the light, the world has not repented. The wicked will continue to do their wickedness against the good.

(17,18) Those who wish to escape the evil ones will not find a place of true refuge on this earth. However, God's judgment will follow the wicked.

(19,20) The world judgment that has progressed through this chapter reaches its climax in these verses. The wickedness of the peoples of this earth have become too great a weight for it to bear. The earth shall fall, and not rise again. Is Isaiah pointing to the end of the present order? Perhaps he has the final destruction of the pagan world powers, and the failure and destruction of the heathen world in general in mind? The following verses suggest this second line of thinking.

(21) It is Hailey's opinion that these verses point to Jesus' defeat of Satan and the beginning of the church. Those who have caused the spiritual upheavals will be brought down (Eph. 6:12; Gen. 3:1-15; Rev. 12:7-10; 17:14; 19:19-21) and Christ shall become predominant.

(22) The defeat of Satan at the hands of Jesus shook the world of the ungodly to the point where they could never rise again to their former power (Jn. 12:31; 14:30; 16:11; Rev. 12:7-10).

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(23) The prophet points to the age of the Messiah (Heb. 12:22-24). Perhaps the ancients here are the seventy of elders of Israel (Ex. 24:1,9,10). [ ]

Chapter 25 - Hymns of Thanksgiving for the Divine Mercy

B. Four Songs Extol The Triumphant Lord (25:1-26:21)

1. A song of praise to the name of the Lord (25:1-5)

(1) With Satan defeated and the judgment finally complete the songs of praise now may begin in earnest. God's judgment had been executed in faithfulness and truth.

(2) The great palaces of the heathen world - Nineveh, Babylon and others - are all brought down at Jehovah's mighty judgment. A nation's first line of defense is righteousness (Prov. 14:34); where there is no righteousness, destruction is eminent.

(3) Even the wicked will be brought to a point where they will be impressed with Jehovah's power and control over creation, yet they will still not submit to His will.

(4,5) Jehovah is known and respected for His care of the poor and needy. The Lord will protect His people from storms of rain, heat, and noise. These kinds of attacks against the remnant will fail.

2. A song of jubilation for the feast God prepares on Mt. Zion (25:6-8)

(6) This song pictures the great spiritual feast that God will provide for Jew and Gentile alike. All the ingredients making up this feast are of the highest quality.

(7) The veil here is probably the veil of darkness (as in Isa. 60:2,3). Paul seems to confirm this idea (Eph. 4:18). Coming to the Lord will remove the veil of darkness (2 Cor. 3:14-16). The veil consists of ignorance and a heart hardened against God.

(8) In conjunction with the feast and the removal of the veil, the Lord has provided for death to be swallowed up through Jesus Christ (2 Tim. 1:9,10; 1 Cor. 15:54). Isaiah confirms his prophecy yet again, "for Jehovah hath spoken it."

3. A song of rejoicing for the salvation He assures (25:9-12)

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(9) The object of the expectation of those who have waited for Jehovah is salvation. Those who have waited will have their expectation realized (Isa. 46:13; 61:3; Ps. 118:23,24).

(10) Jehovah will settle permanently in His holy mountain. He will rule there and judge there. Moab here stands as a symbol of pride and arrogance which God will not tolerate in His holy city. Even a people such as Moab would be given a chance to repent (Jer. 48:47), but their haughtiness against Jehovah would have to first be destroyed.

(11,12) Those of the spirit of Moab will attempt to tread water to keep from drowning (being destroyed). Jehovah will lay them low. Their cunning and skill will not let them escape judgment (Prov. 16:18). [ ]

Chapter 26 - Glory to God for His Righteous Deeds!

4. A song of praise for the hope of deliverance (26:1-21)

a. Praise for the Strong City (vv. 1-6)

(1) The Strong City will have salvation as its fortification. Jehovah will stand as her protection and glory (Zech. 2:5).

(2) The city stands empty, but prepared to receive her righteous inhabitants. When the time comes to enter the city, those that have kept the faith will be given preference.

(3) This verse is similar to (Ps. 112:7) in thought. Perfect peace implies complete happiness and total well-being. Those who remain mindful of God will have this blessing.

(4) Trust includes: assured reliance on another's integrity and absolute confidence in his abilities (Hailey). The word translated Jehovah alludes to His strength as a rock (Deut. 32:4), fortress or refuge (2 Sam. 22:2,3; Ps. 31:2,3) or the "Rock of salvation" (2 Sam 22:47). Paul gives Christ this same designation (1 Cor. 10:4).

(5,6) Isaiah returns to the lofty people (24:4). The arrogant people, full of pride and self-exaltation will be brought low. This stands in contrast to the people of the strong city.

b. The effects of Jehovah's judgments (vv. 7-10)

(7) The Lord will make a level path for the righteous to follow (Prov. 5:21).

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(8) It is through the judgment of the Lord that salvation and deliverance of the righteous comes. They will be led along Jehovah's true path.

(9) In the night, could refer to either the night of affliction (21:11) or the darkness of ignorance and sin (60:2). Isaiah looks forward to the day dawning, the world judgment coming, and God's righteousness being displayed for the world to acknowledge (Prov. 14:34).

(10) Prosperity tends to turn man's heart away from God. The successful among the wicked will always take advantage of the poor and good. These wicked will never see the majesty of God, because they have been blinded by their own wickedness.

c. The Lord Jehovah versus "other Lords" (vv. 11-15)

(11) Jehovah is, and has always been, zealous for His own people. In contrast, he has no respect for the proud and rebellious nations and will eventually cause their downfall. This downfall will begin within their own ranks. Even those who do not mean to serve the Lord may be used as His instruments of judgment from time to time (Assyria, Babylon, the Medes, etc.). In the end however, the worldly are always consumed by their own burning desires of ambition, pride, and conquest.

(12) Jehovah will provide peace for His people, even in the midst of the destruction of the adversaries. He will bring about their deliverance and preservation.

(13) Who are these other lords ? They might foreign kings that had ruled Israel at various times. It is more likely however that the prophet is referring to idol-gods (Amos 5:25,26). The Israelites had always had a problem with foreign gods even before taking possession of the land of Canaan.

(14) The idols had no life in them, they never did (Ps. 135:15-18). If the prophet is speaking of foreign kings, the same held true for them from a spiritual standpoint (Jer. 30:11; 46:28; Dan. 7:12,26; Rev. 17:16; 19:3,20).

(15) As the idolatrous nations decrease, the Lord's people will increase. As the idols themselves recede, Jehovah will come to the forefront. As the boundaries of idolatry shrink, the boundaries of God will expand.

d. From failure to victory (vv. 16-19)

(16) In time of trouble the heathen will "howl," as we have seen. But they will not turn to Jehovah and He will not hear their howling. A righteous follower of God needs only to whisper and God will respond (1 Sam. 1:13).

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(17,18) The people have been like a pregnant woman waiting to deliver. They have been in pain. They are anxious to deliver, but so far have brought forth only wind (41:29; Hos. 8:7; 12:1). Without faith and trust in the Lord, they have been able to accomplish little. Israel has failed to destroy or convert the heathens - they have failed Jehovah.

(19) God will bring forth a work of His power, purpose, and grace. What resurrection is Isaiah alluding to here: (1) The figurative resurrection of the Jewish nation and their return to their land, (2) the final resurrection of the body at the end of time, or (3) a spiritual resurrection during the messianic age? The idea of a spiritual resurrection seems to be consistent with the context of the chapter, the section (chapters 24-27), and the entire book of Isaiah (See: Jn. 5:25; Eph. 2:1-6; Dan. 12:2; Mt. 24:12; Heb. 6:1-8; 10:26-31; Lk. 2:34). The spiritually dead will be brought to life (spiritual life and thus eternal life) by the preaching of the gospel.

e. Wait for Jehovah (vv. 20,21)

(20) The time to fulfill the promises of this chapter was not yet at hand. The Lord invites His children to enter His inner chamber for safety. They must remain there for a little time until the judgments of destruction that precede the spiritual nation appear.

(21) The language here is similar to (Gen. 11:5; 18:21) where His "coming down" refers to His judgment coming down from heaven. Crimes, under God's laws, have always demanded punishment. Since the time of the flood, God has imposed the death penalty for murder (Gen. 9:6). Only the blood of the murderer can expiate (pay the penalty for; atone for) the blood of the murdered (Num. 35:33). The Jewish nation signed their own death warrant when they called the blood of Jesus down upon their own heads (Mt. 27:25). The destruction alluded to in these three chapters will culminate in the fall of Jerusalem, 70 A.D. [ ]

Chapter 27 - The Overthrow of World Power and Ingathering of Israel

C. The Overthrow Of World Power And The Ingathering Of Israel (27:1-13)

1. The new vineyard (27:1-6)

(1) This verse stands as a transition between the preceding and the following verses. It deals with the destruction of world power by Jehovah. His sword is described as hard, great, and strong. It will not wear out, but will be able to finish any job it starts. The creatures described here possibly symbolize all of the power that Satan is able to muster in his

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attempts to defeat God's purposes (compare to the sea monster in Revelation). In any case, the Sword of the Lord will prevail.

(2) A new vineyard will be planted. While the previous vineyard failed to produce and was destroyed (5:1-7), this one would flourish.

(3) Jehovah will be the keeper of this new vineyard. He will bring rain and dew upon it; He will watch and protect it night and day.

(4) As the protector of His people (vineyard), the Lord will not suffer any enemy (briars and thorns) to destroy them. Instead, he will destroy the enemies.

(5) The enemies' only escape will be through conversion and reconciliation. God stands ready to make peace with all his enemies - but only on His terms.

(6) In the distant future the whole of spiritual Israel (Jacob and Israel) will become firmly established and rooted in Jehovah. The fruits of the new vineyard will be felt throughout the whole world.

2. Expiation and desolation (27:7-11)

(7) In addition to the heathen world, National Israel must also be punished. While the judgment against the nation will be severe, it will not be as extensive as that against the heathens (Lev. 26:44). The people will not be utterly destroyed, but they will be scattered (Jer. 30:11; 46:28). A remnant will be spared and later returned to Jehovah.

(8) The punishment will fit the crime. Jehovah had made a serious attempt to bring Israel back into His fold, but when this failed He removed them with his rough blast in the day of the east wind. While this east wind would be severe, it would be temporary, not like the four winds that scattered Elam (Jer. 49:36) or the destroying winds against Babylon (Jer. 51:1).

(9) While the sin of Jacob will not be removed by the shedding of their own blood, the offense can be forgiven by God through their repentance. Part of this repentance would include the removal of the idols. After the captivity, idolatry never again appeared among the people.

(10) Even Jerusalem has become a city of idolatry. It, as well as the people, must be purged.

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(11) The old vineyard must be completely destroyed, burned like deadwood. Rejection of Jehovah means the loss of His blessings, love, and favor. Disobedience to God is never without its consequences.

3. The Ingathering of the outcasts (27:12,13)

(12) There is always hope! These verses metaphorically describe the return of the remnant. The geography described represents the new kingdom. Each member of the remnant is promised to be gathered, resulting in their individual care and consideration.

(13) A trumpet will be used to announce the provision of perfect atonement and call all believers, from every corner of the earth, to the assembly (Heb. 12:22-24).

PART THREE: THE ONLY SOURCE OF TRUE DELIVERANCE IS THE LORD OF HOSTS (28-39)

I. A SERIES OF SIX WOES AGAINST THOSE WHO DO NOT TRUST IN THE LORD (28:1-33:24) - There is general agreement among the conservative scholars that these prophecies were made during the reign of King Hezekiah. Isaiah's concern that Judah would tend to rely on Egypt is reflected in these chapters (through 35).

Chapter 28 - Drunkards - and the Stone in Zion

A. Woe To The Proud And Scornful Rulers of Ephraim And Judah (28:1-29)

1. Samaria's rulers boasted of security, but their fortress will be trodden under foot (28:1-6)

(1) Though not specifically named, Samaria appears to be in view here. Other prophets had described the Samaritans as heavy drinkers (Amos 4:1; 6:6; Hosea 4:11; 7:5,14). The city had been built and achieved its greatness under Omri, the father of Ahab.

(2) The Lord has called on an unnamed army (probably Assyria) to carry out His divine will: to humble this proud, arrogant and drunken people. The army will come upon the city like a combination of all the destructive forces of nature. This savage destruction will be carried out by the Assyrians, but controlled by the hand of God.

(3) The very things of which Ephraim boasted, would be cast down and trodden underfoot.

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(4) From the invaders point of view, Samaria will be like the first fruits of spring, eagerly awaited and easily accessible. Samaria will be devoured by the invaders.

(5) Yet, a word of hope remains for a remnant (residue ). Upon the removal of those things human and worldly, there will be enough room in their lives for Jehovah to become their true crown, glory , and joy.

(6) Jehovah will support the remnant and they will be governed by His Spirit and Power, not that of heathen allies.

2. Jerusalem's rulers scorned God's warning of destruction because they had made a "covenant with Death" (28:7-22)

(7,8) The priests and prophets of Jerusalem are no better than their counterparts in Samaria. They go about their duties in a drunken stupor. Their conduct mocks true spiritual service, true religion, and the one true God. The drunkenness of the prophets also cause them to err in judgment and vision. The very table of spiritual food that these are charged to provide to the people is covered with their own vomit. No wholesome, spiritual, or godly teaching can come from such as these.

(9,10) The drunken priests and prophets will not take kindly to Isaiah's predictions. They will attack not only the messenger, but the message as well. They will perceive that Isaiah sees them as young babies, needing to return to the rudiments of religion. In their self-imposed drunkenness and ignorance they will scoff at and mock the true prophet of God and his message.

(11) As many do today, these drunken priests and prophets had "picked over" God's word, observing some of it, discarding some of it, and changing some of it to suit their fancy. The end result would be the destruction of their form of religion. Their positions would not even exist in the new Israel. Jerusalem would be destroyed because the people (and their leaders) had failed to respect Jehovah (Deut. 28:49,50).

(12) By being faithful and observing God's covenant, the people could have rest and refreshing. We will see that faith will cause the delay of the destruction of Jerusalem (ch. 37), but ultimately the lack of faith will cause its destruction (39:6).

(13) The very rudiments that the drunken priests and prophets said they did not need, would be the only way for the remnant to return to the Lord. Those that will refuse to learn from the school of Jehovah, will learn from the school of "hard knocks," however, this kind of learning is often "too little, too late."

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(14) Now the prophet turns his attention to the scoffing political rulers of the city. Hezekiah, though faithful himself, had obviously surrounded himself with unbelieving and irreligious men.

(15) These rulers did not believe that judgment was coming their way. Their self-confidant approach to the problem would be their very downfall. They did not fear Assyria, neither did they fear God. In reality, they had much to fear from both!

(16) Here is another Messianic prophecy, somewhat similar to the one Isaiah had given Ahaz (7:14). This stone had been laid from before the foundation of the world. Peter identifies the stone as Christ (1 Pet. 2:3-8; 1:20). This stone is tried, precious, and a sure foundation. In Isaiah's day, this stone represented Jehovah (Gen. 49:24; Deut. 32:4; Isa. 8:14,15; Nah. 1:7). In Jehovah the people of the OT would find what He was working toward ­ the Messiah...(Hailey).

(17) Justice and righteousness will be the ruler and plumb-bob, the standard, by which the people must live. A straight and perpendicular wall built on a firm foundation will withstand the tests of time, nature and man (Mt. 7:24,25). Contrast this with the ruler's covenant with death and agreement with Sheol, which will be utterly swept away. A century later, in Ezekiel's day, the false prophets, priests, and rulers were still hiding behind unsound walls of their own device (Eze. 13:8-16), that the Babylonians would lay low.

(18) Because the rulers were corrupt, the nation would suffer. They would put their faith in their rulers and pay the consequences: scourged and trodden down.

(19) From (2 Ki. 18:13) we can see the extent to which the Assyrians overcame Judah - to Jerusalem's very neck (8:8). It would reach the walls of the city, but would not conquer it (ch. 37). The message that the prophets and priests had mocked (v.9), would become well understood by all the people as Assyria (men of strange lips and stammering tongue) captured city after city.

(20) The rulers of Judah will find their covenant and agreement of lies too short and too narrow for protection when the overflowing scourge passes through (Hailey). Compare their mistake to that of their descendant's at the trial of Jesus. Further still, compare their mistake to all who refuse the protection of God through Christ today.

(21) God will perform His strange work. Strange, because He must work it against His own people, who have become His foes.

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(22) In light of what Isaiah has already said, he warns the scoffers to change their attitude to one of faith. The people must reject the rulers and turn to God. If not they will fall under the decree of destruction which the prophet had heard directly from the Lord Himself.

3. A parable from the farm teaches that God's work is carefully and purposefully planned (28:23-29)

(23,24) The prophet calls on the people to hear and understand the following parable. The farmer realizes he must plow and plant to make a crop. To just plow and harrow, without planting would be worthless and a waste of time.

(25,26) Planting must be done according to the various characteristics of the seeds. The field was laid out and planted according to the common wisdom (supplied by God) that was known to the Husbandman.

(27) This common wisdom was also applied to the threshing, using the appropriate tool to thresh each crop.

(28) The farmer can tell when the threshing is complete, he will not over-thresh the grain or it will be unfit for making bread.

(29) This wisdom in farming comes from the place all true wisdom comes from - God (Eph. 1:11). The Lord has also been plowing, planting, and threshing according to His wisdom and counsel. As the farmer was working towards a successful crop, so the Lord has His own divine purposes to accomplish.

Chapter 29 - Woe to Ariel - and to Those Who Hide Their Counsel from God

B. Woe Against Ariel (Jerusalem) Whose Religion Is Only An Outward Form (29:1-14) - The theme of this chapter concerns the unhealthy spiritual condition of Judah and the consequences of those conditions. While the Assyrian threat is mentioned, the overall teaching of this section involves man looking beyond the words of Jehovah to His deeds. Zion will be brought low, but not destroyed. Jehovah will work out His eternal purpose through man.

1. Jerusalem will be afflicted but later delivered (29:1-8)

(1) Under the leadership of the drunken prophets, priests, and rulers, the city has become faithless, its religious life empty. The exact meaning of Ariel is not clear. However, we know that is refers to Jerusalem-Zion (Eze.

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43:15 - "altar hearth"). The time frame suggested here could be longer than adding one year to one year and letting the feasts come around just once. The context of the chapter seems to suggest the entire period from Isaiah until the Messiah.

(2) Since the time of David the land had been filled with idols, the temple had been defiled by Ahaz, and he had offered human sacrifice. Even with Hezekiah's reformation the city was still in a sorry spiritual state. Jehovah will purge the city to make it an acceptable altar-hearth once again.

(3) This distress against the city is from Jehovah. Its destiny lies in His hands.

(4) The exalted will be brought low. Sennacherib's siege would begin this process which would continue with Babylon, Persia, Syria, and finally culminate with Rome. Their low spiritual condition would bring about their destruction, not the other way around!

(5) Ariel will be brought low, but Jehovah will not let the heathen multitudes utterly destroy her. He is able to displace physical nations and spiritual deceptions.

(6) Who is to be visited? Here it seems to be upon the multitude of thy foes. The prophet employs the destructive elements of nature to describe Jehovah's power (Jer. 4:23-26). None can withstand such force.

(7) The prophecy includes all nations that would war against Jerusalem. With the coming of the day, these enemies will vanish like a bad dream.

(8) Anyone that tries to stand in the way of God's purposes and destroy His truth, will awake from their dream as well. Then they will find out that they are doomed.

2. Form religion was the cause of Jerusalem's affliction (29:9-14)

(9) The people just do not get it. The prophet tells them to go ahead and be ignorant. They are in a condition of spiritual drunkenness and seemingly happy to be that way. Isaiah says, "do what you want to do!"

(10) Their condition is a result of their behavior (drunkenness) and God giving up on them (sending a deep sleep ) (Ro. 1:28; 2 Thess. 2:10-12). Blindness has been sent upon the so-called prophets and seers. This leaves the blind to lead the blind.

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(11,12) This spiritual blindness is like being illiterate. The books are sealed and cannot be opened. There are those that cannot read and those that can, but refuse.

(13) Part of the spiritual darkness that the people were in was caused by hypocrisy. Their worship was lip service and not from the heart. The consequences of this heartless formalism is that they have no spiritual perception - they cannot read the book. While the heathens worshipped their idols openly, Judah had hidden its idol worship under a cloak of hypocrisy. In Jesus' day he found similar false worship among the scribes and Pharisees especially (Mt. 15:9).

(14) Flagrant hypocrisy has its consequences. The wise will be made ignorant. The false worshipers will be rejected. Man's wisdom apart from God's wisdom is bound to fail (1 Cor. 1:19).

C. Woe To Those Who Try To Hide Their Plans From God (29:15-24)

1. Any attempt to exclude God from the plans of man is to turn things upside down (29:15-16)

(15) The prophet has been consistent in his warnings concerning Judah making alliances with other nations - he condemned it every time. Later (ch. 30), he will condemn such an alliance with Egypt. Man thinks he can hide his counsels from God like he hides them from other men, but Isaiah points out that God is all-knowing and all-controlling.

(16) Man turns things around that do not suit him. Nevertheless, the creature did not make the creator (Ro. 9:20). The evolutionists of today takes a similar tactic when they say, "we were not created, we just happened."

2. God has plans of sanctification and renewal for the future (29:17-24)

(17) If conditions are going to be turned around, then Jehovah will be doing the turning. Here it is possible that the turning of Lebanon into a fruitful field represents the difference between spiritual (productive) and physical (uncultivated) Israel.

(18) When Lebanon becomes a fruitful field, the eyes of those previously blind will be opened to read and comprehend the Lord's word. This is in stark contrast to those in (vv.11,12).

(19) Those who endure affliction will be made joyful. Both the poor in goods and the poor in spirit will rejoice in their God, when the Messiah comes.

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(20) These blessings for the poor will appear because three foes of righteousness will be defeated: the terrible one, the scoffer, and all they that watch for iniquity. Jehovah will overcome and His cause will gain victory.

(21) The three opponents are like attorneys for the plaintiff. They try to trap a man by either direct accusation or cross-examination, they try to ensnare a man who reproves wickedness, and they hinder legal justice on a technicality or pretense. The are not interested in justice and righteousness, but only a judgment in favor of their client - Satan Himself.

(22) Jehovah redeemed Abraham by removing him from his family and environment which worshipped idols and might influence him to return to those ways. Jacob, Abraham's descendent, will bring forth a people of whom his predecessor can be proud. Spiritual Israel will fulfill the promise made to Abraham.

(23) Jacob will view his true spiritual descendants and recognize God's hand at work. The physical nation had failed, so a remnant among that nation will have to carry on the birthright.

(24) The "new church" is neither perfect or sinless, but its people have come to an understanding. The spiritually blind and deaf, as well as the complainers (the Hebrew word indicates "malicious slanderers"), can now understand. Why? Because they have received instruction of Jehovah (Isa. 54:13).

I. A SERIES OF SIX WOES AGAINST THOSE WHO DO NOT TRUST IN THE LORD (CONTINUED) (28:1-33:24)

Chapter 30 - Woe to the Pro-Egyptian Policy

D. Woe To Rebellious Children Who Turn To Egypt For Deliverance (30:1-33) - it is always a fatal error for God's people to rely on the world of the ungodly instead of trusting in the Lord for help in emergency. (Hailey)

1. Judah trusted in the strength of Egypt, but their help will be in vain (30:1-17)

(1) Under the Old Law stubborn, rebellious children were worthy of death (Duet. 21:18-21). Judah's behavior toward Jehovah was like such a child. They were making covenants without consulting Jehovah.

(2) Historically, it had always been disastrous for the Israelites to fail to consult Jehovah (e.g. Josh 9:14). Isaiah had already demonstrated his

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opposition to any alliance with Egypt or Ethiopia (ch. 20) in the years prior to this prophecy.

(3) All that can be obtained from an alliance with Egypt is shame (a sense of guilt with the added embarrassment of failure). There can be no real protection in an alliance with Egypt.

(4) The prophet here envisions the princes on their mission as they travel to the seats of the Egyptian government. It is hard to see how these princes could work without King Hezekiah's blessing, if not at least his knowledge.

(5) Beyond embarrassment, the whole appeal to Egypt is doomed to fail.

(6) The beasts here seem to indicate the ambassadors themselves. The poetical language of the prophet portrays the dangers that would be encountered on this useless and wasted journey. The riches of Judah will be taken to the very land from where Moses had delivered them.

(7) Whatever help Egypt does offer will be useless. Their strength is to sit still... can be translated "a boaster that does nothing."

(8) Isaiah was to mark this prophecy down, so that it could be referred to later. Hailey believes that Isaiah kept his prophecy on a tablet for public display and in a book for private reference.

(9) Jehovah knows that if the people will not heed Him, they will not heed His prophet either. In addition to being rebellious, the people are also liars and deaf to Jehovah's teaching (law).

(10,11) The true feelings of the people is revealed. They would just as soon the prophets not prophesy. When the prophet speaks things that are right it condemns the people. They wanted to hear smooth words, not the truth. They wanted Isaiah to quit speaking against their plans. Their use of the phrase Holy One of Israel is probably in a mocking tone, as that is one of Isaiah's favorite designations for Jehovah.

(12) The very One that the people want out of their lives and plans now speaks - judgment is on the way. In addition to their rejection of Jehovah, they were trusting in oppression and perverseness, sins that relate to their character.

(13) The punishment for their sins will come as a crashing wall or a shattering clay pot (v.14). A wall can collapse if a breach or crack is left unattended. Such a crack is usually caused by a faulty foundation. The people had built their hopes on a foundation of lies, instead of on Jehovah.

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(14) When they are broken down, there will not be enough of them left to make a difference. It will like a clay pot smashed by an iron rod. The preaching of Isaiah and Micah along with the righteousness of Hezekiah (37:14-29) averted this destruction for a time.

(15) The very name that the people reject (The Holy One of Israel ) is the only name that can save them. They should not go down and make an alliance with Egypt, they should stay home and rely on Jehovah.

(16) Before the politics of a nation can be reformed, the people of that nation must first repent. The reference to horses is probably to show that even in this the people had disobeyed the Lord (Deut. 17:16). The Lord will allow them to ride these horses but as the pursued, not the pursuer.

(17) Faithful Israel had been allowed to overcome great odds to obtain a victory over their enemies (Lev. 26:1,8). Here the odds are reversed in favor of the enemy. The survivors will be few, but will remain as a rallying point around which the New Israel will emerge.

2. The Messiah will bring a time of true security and help (30:18-26)

(18) Hope and assurance comes through God's grace and mercy. The judgment will give the people an attitude adjustment., so that Jehovah might be gracious and merciful to them once again. Instead of taking matters into their own hands, those that are patient with God, will be on the receiving end of His patience as well (40:31).

(19) Those that wait for the Lord will enjoy His gracious mercy. They will dwell where God dwells (Zion-Jerusalem). God answers prayer when man cries earnestly, in faith and confidence.

(20) Even in adversity and affliction, God will provide sustenance to get His people through. Finally, the people will see their teachers for who they really are - God's messengers.

(21) Previously the people had turned their backs on the teachers, but now they would begin to listen to them (from behind) and turn back to God's way (Deut. 5:32; Prov. 4:27).

(22) Those that survive the tribulation will see that idols are unclean. After their return from Babylonian we do not hear of the people making or serving idols again.

(23) These next few verses are filled with promises of gifts from God. Note the contrast between their former conditions and those posed in these verses.

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(24) Even the animals will be blessed. Their food would be extraordinary, their grain prepared as if for human consumption.

(25) Irrigation will not be a problem as water will be in abundance. Even while the godly enjoy blessings, there will be slaughter among the ungodly and their tower will fall.

(26) The healing light of Jehovah will be magnified in that day. Throughout the time of the prophets God had made many promises of salvation, yet all of these promises were contingent on the repentance of the people. It was not until the messianic age that God's spiritual blessings were poured out completely (Eph. 3:19; Col. 2:8-10).

3. The Assyrians, their present enemy, will reap God's vengeance (30:27-33) - this vengeance will come as a mighty storm and as a man filled with wrath and indignation.

(27) Jehovah's name stands for His being, revelation and action. As His anger burns, His enemies (and those of the people) will be devoured in flames.

(28) Assyria's flood had reached the neck of Judah (8:8), now Jehovah's wrath will reach the neck of Assyria. God's purpose in sifting His enemies is not to cleanse them, but to destroy them. The enemies will be allowed to follow a pathway to destruction ­ led there by the bridle that causeth to err.

(29) Meanwhile, the redeemed will be singing and have a gladness of heart as if in the midst of a holy feast. They will be praising Him who has provided for their protection and care.

(30) The Lord manifests His power through all the fury of nature. The heathen world will have its ultimate destruction. It will come like a terrible rain or raging hailstorm. Yet all this shall be accomplished by His voice (word).

(31) The prophet now specifies the recipients of God's wrath - the Assyrians. Assyria had been God's rood of judgment, but they will fall under a new rod (Babylon).

(32) Every stroke of the rod against Assyria will be like music to the ears of those formerly oppressed. This rejoicing is not because a nation is being destroyed, but because idolatry, wickedness, and cruelty are being righteously judged (Rev. 19:1,2).

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(33) Topheth, is the place in the valley of Hinnom where the Canaanites had burned their children as an offering to Molech. Some among the Israelites adopted this custom (2 Ki. 23:10). Topheth later became the garbage dump of Jerusalem. In the NT the valley of Hinnom (Gehenna) is a representation of eternal Hell-fire. This valley had been prepared by Jehovah to be deep enough and wide enough to hold an entire nation for destruction. There will be plenty of fuel for the fire and the breath of Jehovah will kindle the it. Jehovah is Judge and Executioner.

E. Woe To Those Who Rely On Horses, Chariots, And Horsemen (31:1-32:20)

Chapter 31 - Woe to Them That Go Down to Egypt!

1. Trusting in either Egypt or Assyria is folly (31:1-9) - This chapter emphasizes the points made in chapter 30, by pointing out the superiority of God's wisdom compared to the political planners of Judah. God did not need Egypt and neither did His people. Assyria would be destroyed regardless of Egypt.

a. God also is wise (vv.1-3)

(1) The Egyptian army was strong, yet God commands Judah to avoid seeking their assistance. The verb tense indicates that the politicians had already been to Egypt to seek help at least once before this writing.

(2) Whenever the creature pits his wisdom against the Creator, he is bound to fail. The plans of God are error-free and therefore do not need modification or to be recalled. Judgment is guaranteed against the evil-doers of Judah and those from whom they seek assistance.

(3) The Pharaoh was considered a god by himself and his people. It is folly to assume that any man is on the same plane as God and would be able to provide help as well as God (Ps. 146:3).

b. God's providence: fierce yet compassionate (vv.4,5)

(4) To the prophet the Lord indicates that Judah is like prey in the clutches of a young lion; it cannot be retrieved by its owners. Here the lion is God, Jerusalem is the prey, and the shepherds are the politicians and the Egyptians.

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(5) In contrast, Jehovah will protect the remnant like a mother bird protects her nest. The remnant will be protected, delivered, passed over, and preserved in face of all odds against them (Ex. 12:13,23).

c. Call to repentance (vv.6,7)

(6) If they repent they will escape the lion and instead have the protection of a hovering mother bird (Jehovah). Another 100 years down the road Ezekiel would make a similar plea for repentance (Eze. 33:11). Apparently there remained some faithful to the Lord because in both generations He spared a remnant.

(7) The sin of idolatry had been the downfall of the people since the beginning, therefore repentance would have to include the destruction of the idols. If the creature cannot outsmart the Creator, then the creation of the creature does not have a chance.

d. Destruction of Assyria (vv. 8,9)

(8) Eventually, the entire Assyrian government would fall, their defeat at Jerusalem was the beginning of the end. Under Jehovah's direction, the Babylonians and Medes would destroy Nineveh in 612 B.C. (Nah. 3:5,6; 17,18).

(9) The rock here is probably the Assyrian monarchy, but could possibly be the Assyrian idols.The Lord's terror will destroy this rock. The princes of the rock are anxious as God's terror approaches. This terror is described as a fire of both anger and judgment.

Chapter 32 - The New Order; Warning, Judgment, and Blessedness

2. A new era is coming in which men can trust a King who reigns in righteousness (32:1-8) - Isaiah has made several allusions to the messianic period in the last 16 chapters (16:5; 28:16; 29:22-24; 30:23-26), but the last direct reference came in 11:1-10 (the Branch of Jesse). Now Isaiah will tell of the just rule of a King and His princes.

a. The righteous King and spiritual illumination (vv.1-4)

(1) While many commentators believe this prophecy concerns one of the righteous physical kings of Judah, Hailey believes there is sufficient evidence to show that the Messiah is in view. None of the physical kings of Judah met the qualifications set forth in this passage. The prophecy

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must refer to some "ideal king" of David's lineage, such as the one that Jesus would become (Isa. 9:7; 11:1-5; Jer. 23:5; 33:15; Zech. 9:9). But who are these princes? Christians in general, would fit the bill nicely since they are "a royal priesthood" (1 Pet. 2:9), they "reign in life through one, even Jesus Christ" (Rom. 5:17), they are related to the King as brethren (Heb. 2:11), and they reign "upon the earth" (Rev. 5:10).

(2) The man described here is probably the Messiah, but could very well be representing Christians in general or both the Messiah and Christians as they continue the Messiah's work here on earth. The function of this man is to provide a safe place for believers that will protect them from the elements of this world and provide them with sustenance.

(3) The former times of spiritual blindness will be gone, now the people can see and hear clearly. By hearing clearly, they will be able to understand and respond by accepting the pure morality of God's righteousness.

(4) Their hearts will also be healed. Those who had previously disregarded what God said, will now understand. Having their eyes, ears, and hearts opened, they will now be able to open their mouths and speak on behalf of Jehovah (1 Pet. 3:15; 1 Cor. 1:10).

b. Moral distinctions are now clear (vv.5-8)

(5) The subjects of the King are now able to discern the wise from the fool and the bountiful from the deceitful. They will begin to judge a person by his character, not his claims.

(6) The prophet gives his definition of this vile person (or fool). His mind is empty, his works are iniquity and lawlessness, and his practices are against God. This fool is the opposite of the man described in verses 1-4.

(7) The vile one spends his time devising evil; he is dishonest, he mistreats the poor and meek, he lies, he opposes truth and righteousness on every hand, and he has no feeling or compassion.

(8) The noble one stands in contrast to the vile one: his practices are edifying and his life exemplifies his noble relation to the righteous King

3. The present careless and sinful attitude exemplified in the women is rebuked (32:9-20) - Note the typical three stages of this prophecy: "sin in the present, judgment in the immediate future, and a state of blessedness in the latter days" (Smith).

a. Warning to careless women (vv.9-12)

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(9) These women are charged with being overconfident and indifferent. They do not perceive the dangers ahead. This disposition of the women clearly reflects the attitude of all the people. The prophet warns the lazy women to be attentive, understand his words, and demonstrate their understanding by taking action.

(10) Trouble is coming and it is less than two years away. Because the women are overconfident in their security, they have become careless and apathetic. The very thing that would come against Moab (Isa. 16:7-10) would now come upon the women of Judah.

(11) The prophet commands them to tremble, be troubled and replace their clothes of luxury and ease with clothes of calamity and penitence. This could refer to the clothes they would be forced to wear as captives.

(12) The language here is difficult according to the commentators. The probable interpretation is that the women are mourning for three things: their breasts, which are dry for lack of food (Nah. 2:7); the pleasant fields, which are now destroyed; and the once fruitful vines, which are now in ruins (Young).

b. The judgment to come (vv. 13-15)

(13) Jerusalem is in the prophet's mind even though the city was not taken by the Assyrians. The surrounding land of Judah was completely overrun however, and the land became desolate, gloomy, and full of people with dejected spirits.

(14) Locations in the city that were once important will become the homes of wild animals. The desolation of the city is the price for Judah's sin.

(15) This desolation will continue until three events transpire: (1) the Spirit be poured upon us from on high, (2) the wilderness becomes a fruitful field, and (3) the fruitful field be esteemed as a forest. In a sense this prophecy was fulfilled when the people were released from Babylonian captivity, but that return is a foreshadowing of the outpouring of the Holy Spirit on the day of Pentecost (Acts 2). (Also see: Joel 2:28-31 as it relates to Acts 2:16; Zech. 12:10; Jn. 19:37.) If we accept this view then the prophecy must be interpreted symbolically: the wilderness will become a fruitful field of spiritual blessings, and the already fruitful field will become a forest of such blessings (Hailey).

c. Rest and quiet at last (vv. 16-20)

(16) Those that receive the blessings of the Spirit will dwell in peace, quietness, and confidence. Justice and righteousness will reside

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permanently in the wilderness and in the fruitful field. The people of God must manifest these two virtues: conformity to God's standards (righteousness), and upholding the rights of others (justice).

(17) When justice and righteousness work properly together the result is peace. While the careless ease of (v. 9) was a false peace, this peace is the real thing. Only now can salvation be realized in quietness and confidence.

(18) Jehovah now makes three promises to his remnant: they (1) shall have a peaceful place to live, (2) shall have homes that will be safe, and (3) shall be able to live quietly. These words truly characterize the lives of those who have become the heritage of God through the Messiah.

(19) The great conquering military powers (forest) and the desolated world-cities (city) will be laid low. These world-cities would include, be not be limited to, cities such as: Nineveh and political Jerusalem.

(20) Those that choose to live in the peaceful surroundings provided by the Lord, will take up occupations that will be devoted to good. They will use their domesticated animals to these ends as they beat their swords into plowshares (Isa. 2:4).

I. A SERIES OF SIX WOES AGAINST THOSE WHO DO NOT TRUST IN THE LORD (CONCLUDED)(28:1-33:24)

Chapter 33 - The Defeat of Assyria and Victory of Jerusalem

F. Woe To The "Spoiler" Who Is The Assyrian Destroyer (33:1-24) - Contrast this chapter with chapter 22. Fatalism and feasting has been replaced by prayer and solemnity. For the historical background of this chapter see (2 Ki. 18,18; Isa. 36,37). It is probable that Isaiah publicly declared the prophecies of this chapter when Sennacherib demanded the surrender of the city (2 Ki. 18:13-35). The details of that demand will be seen when we study chapters 36 and 37.

1. Condemnation and retribution shall come against Judah's foes (33:1-16) - Most conservative scholars feel this woe is against Assyria and we will treat it as such in the following comments.

a. Woe to the Destroyer (vv.1-6)

(1) Some suggest that Isaiah may have spoken these words from the wall of the city against the Assyrian ambassadors as they stood below demanding the surrender of the city. Sennacherib will eventually get the comeuppance his actions against God demands (Isa. 37:38).

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(2) The prophet now prays for God's grace upon the city. The faithful have been waiting for deliverance and now join Isaiah in prayer. Patience is a virtue that God will reward. In time of calamity (then and now) "salvation is of Jehovah" (Jonah 2:9).

(3) The prophet can "see" the answer to his prayers. The heathens will be dispersed and the city will be spared.

(4) The plunder of the Assyrians will be harvested by others like locusts through a field. Greedily the spoilers will be spoiled until none of their gain remains.

(5) God is in a continuous position of exaltation, yet the people in their ignorance have just at this point in the narrative come to realize it. God's actions demonstrate His justice and righteousness (Ps. 89:14; 97:2).

(6) The Lord's abiding presence and the people abiding in His justice and righteousness will lead them into a state of stability and security. The treasure available to the people is salvation, wisdom, and knowledge. It is accessible to the people by a key - that key is the fear of God.

b. The broken covenant and the devouring fire (vv.7-16)

(7) Conditions of the people and the land of Judah were in a terrible state as these next three verses reveal. In this verse we see the brave ambassadors, sent to convey tribute to Sennacherib, return weeping.

(8) No one can travel the highways, the countryside is deserted and all who could, have taken refuge in the city. The enemy had broken the peace treaty, laid siege to the city, and violated the basic rights of the people of the city. This arrogant disregard for anything that stood in his way would eventually be Sennacherib's downfall.

(9) In addition to the weeping ambassadors and empty highways, the land mourned and wasted away. Four normally flourishing sections of the country are shown to be withering. The language is figurative but suggests that the land reflects the spirit of the people.

(10) Three verbs here emphasize that God is declaring that the time is right for action: now I will arise, now will I lift up myself, and now will I be exalted.

(11) The plans of Assyria for Jerusalem will fail - all these plans will amount to is chaff and stubble. They will be consumed by their own wrath and hatred.

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(12) Lime is produced by heating calcium filled ore. The enemy nations will be turned into lime and they will be consumed as easily as dry grass.

(13) Jehovah's display of power against Assyria should stand as a warning to all the nations of the earth. His people should also be warned by His power, but assured by it as well.

(14) The sinners (those that miss the mark) in Zion are warned. The godless (those that do not esteem holy things) also stand in the way of a devouring fire. This verse is probably not alluding to eternal punishment, but to their end here on earth.

(15) The prophet answers the questions posed in verse 14. Who can withstand these things? One: 1, who walks righteously; 2, who speaks truth in his heart (Ps. 15:2); 3, who hold extortion in contempt; 4, who refuses a bribe; 5, who refuses to hear plots that involve bloodshed; and 6, who keeps his eyes straight ahead, not looking at evil. These characteristics cover the gamut of godlike conduct: speech, purity, honesty, and focusing on divine principles of righteousness.

(16) The righteous will have a dwelling place above the wickedness and fears of those that do not know Jehovah. Jehovah provides the righteous with a defense that includes sustenance and all necessities of life.

2. The Messiah will bring protection and peace (33:17-24)

(17) Hailey believes the King in view here is the Messiah, while other commentators opt for either Hezekiah, Jehovah, or the Messiah. A good case can be made for accepting Hailey's view if the phrase thine eyes shall behold a land that reacheth afar is tied in with (Zech. 9:10; Ps. 72:8), where the Messiah's land is shown to reach to all ends of the earth.

(18) Upon seeing the King and the land, the present suffering will be only a memory. But it will be a memory that remain as a lesson in the hearts and minds of the people. Those that were visible signs of the oppressors would be removed.

(19) The enemy will be completely taken out of the land. Those of Isaiah's generation would never see them again. However, the Assyrians would return once more to assist the Babylonians in the capture of Judah while Manasseh was king (2 Chron. 33:11).

(20) The people's attention is now directed to Jerusalem-Zion. While physical Jerusalem would eventually be destroyed at the hands of Nebuchadnezzar, this new Zion would be a place for religious festivals; a quiet, permanent place where Jehovah can dwell among his people

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forever. Ultimately, this new Zion is the heavenly abode, which can only be entered via the Messiah as one of His saints (Heb. 12:22,27,28).

(21,22) In His permanent dwelling place Jehovah will preserve the righteous and repel the wicked. Isaiah pictures the new Zion as surrounded by the protection of rivers. But these waters will be such that no warships can penetrate their boundaries to attack and destroy the city. There will be safety there because Jehovah will be the lawgiver, King, and Savior. In the new Zion, Jesus is all of these things (Heb. 8:6; 12:24; Jn. 5:22; Rev. 17:14).

(23) In contrast to the permanent Zion, physical Jerusalem is in shambles. The city is as a helpless ship unable to raise its sails. Yet, even in this condition the people will be able to divide a great spoil among themselves. However, the spoil will come to them because of Jehovah's work, not anything that they did themselves.

(24) Beyond this time of weakness lies a time of power, where all sickness will be healed. That is, sins will be forgiven and the weak will be restored. Through whom could such as this be accomplished? Only the Messiah. To paraphrase Smith: for man to have a future, forgiveness of sins must bring to a close his past.

II. THE DESTINY OF THE WICKED IS CONTRASTED WITH THE EXALTATION FOR THOSE WHO TRUST IN THE LORD (34:1-35:10)

Chapter 34 - Judgments of the Nations and Edom

A. The Judgment Against Edom Stands As An Example To The World Powers Which Resist God (34:1-17) - Esau represents the impious mind showing its earthly character and its hatred of God, His people and all that is spiritual. This chapter pictures the day of Jehovah's vengeance against all that Esau represents (Hailey). Other prophets including Obadiah, Amos, Ezekiel, and Malachi have brought God's words of destruction upon Edom.

1. Judgments of the Nations (34:1-4)

(1) A universal call to the heathen nations to hearken unto the words of Jehovah.

(2) The heathen nations are guilty of trying to destroy Israel and knowledge of Jehovah. For this, all the heathen forces will bear the brunt of His judgment. The prophet speaks as if Jehovah has already

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accomplished this feat. By speaking in the past tense Isaiah strengthens his words.

(3) These next two verses paint a gruesome picture. The slain will not be buried, but be left out to rot. Their blood will flow with the intensity of a flash flood eroding a mountainside.

(4) The skies overhead will close and darken, their sacred hosts will crumble away. While this passage could allude to the end of the world in general, here it shows the wrath and indignation of God as it comes against His opponents and the end of their world.

2. Judgment against Edom - a sacrifice (34:5-7)

(5) Edom stands as a symbol of all the heathen nations. For Moses' view of God's feelings on this same subject see (Deut. 32:41,42).

(6) Jehovah is seen as offering sacrifices, His blood is full of the their blood. Bozrah is the chief city of Edom and was strongly fortified and considered unassailable - yet the people would be slaughtered.

(7) Now the prophet moves from the smaller sacrifices of verse 6 to the larger animals. Unicorn is actually a wild ox, now extinct, but then known for its fierceness. The domesticated ox will also fall before the Lord. The blood shed in anger and hatred by the Edomites will return upon their own heads (Eze. 35:6).

3. The Judgment - total desolation (34:8-15)

(8) Judgment will be carried out in defense of Jehovah's claim of righteousness.

(9) Edom will become a desolate, worthless, wasteland of tar and burning, a fitting description of hell itself.

(10) It is a perpetual fire of destruction. The flame, smoke, and destruction will never cease. While Edom claimed it would rise again, God said otherwise (Mal. 1:4; Ps. 127:1). The eternal lot of the godless is to attempt to build without God ­ and then to fail!

(11-15) Wild creatures of the desert will take over the land of Edom. God will use the very tools of building up (line and plumb-bob) to tear Edom down. With the destruction of the kingdom, there will be no place for nobles and princes. The cities with their palaces and courts will lie in ruins, a place fit only for the wild beasts to run. Untamed and unrestrained beasts shall run amok among the ruins. The serpents and

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the vultures will also find Edom a perfect place to live. These descriptions portray more than just a physical desolation of the land. Also, they show God's abandonment of a way of life contrary to His precepts. The animals listed here are unclean, ugly, loathsome, and represent the Edomites as an abomination to God and His righteous people.

4. The certainty of this desolation (34:16,17)

(16) The word of God assures punishment and destruction as surely as it does deliverance and blessings. The word here probably refers to Isaiah's writings, which he has claimed from the beginning to be the word of God. History has proven the words of Isaiah (God) to be true.

(17) For two thousand years the land of Edom has remained desolate and in possession of the wild creatures named in this prophecy. By the word of God, Edom will be theirs until the end of time.

Chapter 35 - The Way of Holiness

B. Those Redeemed By The Lord Will Find Gladness And Joy (35:1-10) - Isaiah's favorite method of teaching is contrast. Previously he has contrasted: the ideal Zion with the real Jerusalem (ch.s 2-4) and the terrible treatment of physical Israel at the hands of Assyria with the future glory and permanence of spiritual Israel (ch.s 9-11). Now he will contrast the desolation of the nations (e.g. Edom, ch. 34) with the future glory of Zion (ch. 35). This future glory was not to be seen in physical Israel between the times of Babylon and Rome, but only in a new spiritual Israel at the appearing of the Messiah.

1. The new song (35:1-4)

(1) The wilderness and desert seems to refer to the religious lives of the Jews and heathens alike. But this unsightly spiritual life will blossom into a desert flower with both beauty of character and spirit.

(2) What was desert now sings the praises of Him who restored it. The splendor is represented by the snow-capped peaks of Lebanon, the forests of Carmel and the green fields of Sharon. All of these were previously condemned to desolation (Isa. 33:9), but now are restored beyond there former majesty.

(3) Those that were in unbelief and defeat (weak hands and feeble knees) will be strengthened in Jehovah.

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(4) The strong must encourage the weak-hearted. Fear is a sign of unbelief. Fears of spiritual failure, Satan's power, of economic collapse, and moral defeat must be overcome (Heb. 13:5; Phil. 4:5; 2 Thess. 1:6).

2. Cause for the rejoicing (35:5-7)

(5) The similarity between these verses and (Mt. 11:2-6) are unmistakable. While Jesus' words refer to His physical works, these words of Isaiah point ahead to some great spiritual work. Eyes and ears will be opened to Jehovah's spiritual appeal.

(6) The lame and the cast-off will become a remnant and a strong nation (Mic. 4:7). The speechless shall sing and their rejoicing will be heard far and wide. Lives will be changed and character transformed.

(7) Sand will become a pool of clear water. Mirages will disappear to be replaced by the real thing - brought forth by the Messiah (Jn. 4:14; 7:37,38).

3. The highway (35:8-10)

(8) The highway leads to the Zion of God, it is the way of holiness for the travelers (Isa. 11:16; 19:23,24). The highway will be limited to a select few - the redeemed. The fools being wise in the way of evil will not accidentally find themselves on the spiritual highway.

(9) No fierce destroyers will be found on the way. Only the transformed, the redeemed shall walk there.

(10) The redeemed will exchange the sorrow and sighing of the moment for the gladness and joy which is everlasting. These blessings are a foreshadowing of the messianic times (1 Pet. 1:10-12; Heb. 12:22; Rev. 14:1; Heb. 10:19,20). These blessings are spiritual, not physical. Therefore, "let us not be deceived by a materialistic mirage of a sensuous millennial period here on earth" (Hailey).

III. THAT DELIVERANCE IS ONLY IN THE LORD IS CONFIRMED BY THE HISTORICAL ACCOUNT OF ASSYRIA'S INVASION AND HEZEKIAH'S RESPONSE (36:1-39:8) Note: Isaiah 36-37 is almost identical with 2 Kings 18-19. Evidence seems to point to Isaiah as the author of all of this material. The differences can generally be accounted for if it is taken in to consideration that the prophet's book was edited later in his life. The mention of Tirhakah, king of Ethiopia (Isa. 37:9; 2 Ki. 19:9) has caused some commentators to suggest two Assyrian invasions, one in 701 B.C. and another sometime around 688 B.C. While we may

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never know the exact chronology of these events the evidence is not sufficient to accept two invasions.

Chapter 36 - The Threat to Jerusalem

A. Sennacherib Leads Assyria Into Invasion Against Judah (36:1-22)

1. Judah's defended cities were taken (36:1)

(1) See (2 Ki. 18:7,14). Sennacherib imposed a tribute upon Hezekiah that depleted the treasury and stripped the temple doors and pillars of their gold. History bears out the fact that the Assyrians took as many as 200,000 prisoners as they sacked up to 46 towns and villages in Judah.

2. Rabshakeh makes a defiant challenge to the men of Jerusalem (36:2-22)

a. The Emissaries sent by Sennacherib (vv. 2,3)

(2) Rabshakeh is the man's title, not his name. Verse 24, along with 2 Kings indicates he was accompanied by other servants of Sennacherib. From our previous study, recall this very spot where the Rabshakeh is standing (Isa. 7:3,4). Ahaz made his decision, against God's wishes, to appeal to Assyria and now Judah would pay the consequences.

(3) Hezekiah sent three men to meet the three emissaries. Note the demotion of Shebna, who previously held Eliakim's job. The exact job description of each of these men is hard to distinguish. Commentators do not agree on the differences between the scribe and the recorder.

b. Rabshakeh's defiant speech (vv. 4-10)

(4) Rabshakeh casts aspersions upon the faith of the Jews and ridicules their God. He insults Hezekiah by not titling him king while referring to Sennacherib as the great king.

(5) Rabshakeh charges the Jews with deceiving themselves by thinking they could possibly successfully rebel against Assyria. He reminds them that their only two sources of help against Assyria (Egypt and Jehovah) are ineffective.

(6) To trust in Egypt is to trust in failure. The Rabshakeh is very accurate in his evaluation.

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(7) Here the Rabshakeh errs in his thinking. He mistakenly thinks that Hezekiah's cleansing of the temple and destruction of the idols was against Jehovah. Actually, the opposite was true (2 Chron. 29-31).

(8) He now taunts Hezekiah as he asks for more tribute. If the Jews renew their tribute, the Rabshakeh will provide them with horses. Yet he questions their ability to provide riders.

(9) Rabshakeh continues his speech of contempt and ridicule in an attempt to break the spirit of Hezekiah and the people. He charges the Jews with not being able to withstand one of the least of Assyria's captains.

(10) Rabshakeh's boldest argument is that Jehovah will not help the Jews because He has sent the Assyrians! This claim was partly true (Isa. 10:5-6). His claim to have been on direct speaking terms with Jehovah is another matter. It is plain that the Assyrians intended to destroy Judah and believed they could do it with very little struggle. The Rabshakeh has used his speech to systematically undermine the people's faith in Jehovah, honor towards their king, and love of their country.

c. The Jew's request (vv. 11,12)

(11) Realizing that the words of Rabshakeh would have their desired effect, Hezekiah's emissaries request that the discussion be carried out in the Syrian (diplomatic) language.

(12) Rabshakeh retorts in his typical scornful manner. Of course he wants the people on the walls to hear his threats. The siege that he predicts they will endure will include eating and drinking human waste!

d. Rabshakeh's second speech (vv. 13-20)

(13) Rabshakeh now begins an even more arrogant and scornful demonstration of his contempt for the Jews, all the while appealing to the awesomeness of the great king of Assyria.

(14) He asserts that Hezekiah is deceiving them into thinking that they will be delivered.

(15) He further claims that no matter what Hezekiah says (2 Chron. 32:6-8), Jerusalem will fall. If the Rabshakeh is able to destroy the people's faith in their God, their king, and themselves the siege of Jerusalem will be short lived.

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(16) Now Rabshakeh takes a more positive approach: if the people will surrender they can share the bounty of the Assyrians. The figure of eating from one's own vine and drinking from one's own water supply is meant to show the security, peace and tranquility that the people could enjoy under the Assyrians.

(17) He even softens the idea of the people being carried away into captivity by describing their new abiding place in glowing terms, while ignoring the suffering that always accompanies an uprooting and a forced march.

(18) Rabshakeh compares the ability of the various gods of the conquered nations to withstand Assyria's onslaught. His point ­ they have not be able to withstand it and neither will the Jew's Jehovah.

(19) Remember, when Rabshakeh says, "my hand," he is speaking for Sennacherib. Actually, it was Sennacherib's ancestors that conquered the lands mentioned.

(20) The Assyrian does not really know Jehovah. This can be seen here as he equates Him with the idols of the heathen. It is ironic that the Rabshakeh's claims that Assyria is doing the will of Jehovah is true, but the final consequences will involve Assyria's own destruction (Isa. 10:5,6, 25-27).

e. The report to Hezekiah (vv. 21,22)

(21,22) Hezekiah's envoys remained silent as he had commanded them. They returned to the king and reported what they had heard. Their clothes being rent indicates their disgrace, sorrow, and grief.

Chapter 37 - Victory Through Faith

B. Jerusalem Is Delivered Because Of Righteous Hezekiah (37:1-38)

1. Isaiah gives an assuring prophecy (37:1-7)

(1) Hezekiah obviously begins to doubt his own words concerning deliverance and retreats to the temple, a place of prayer and reflection.

(2) The king sends his emissaries to Isaiah. He recognizes that in the midst of all the people, Isaiah has remained faithful to Jehovah and is His spokesman.

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(3) By coming to Isaiah, the king is confessing that his approach to Judah's political problems has been wrong and has caused this day of trouble, rebuke, and blasphemy. The people are like a pregnant woman, who comes to the moment of delivery and is too tired to finish the job (Hos. 13:13).

(4) The envoys recognize that Isaiah is in close communion with Jehovah when they refer to Him as Jehovah thy God. They are hoping that Jehovah will take note of the blasphemy of the words of Rabshakeh and come to the rescue of the people. Hezekiah enjoins Isaiah to pray for those remaining in Jerusalem.

(5,6) By the time that the servants of the king arrive, Isaiah already has an answer from Jehovah. Isaiah says that Hezekiah is not to fear the words of the servants of the king of Assyria. The word for "servants" is a disparaging term meaning "young lads" or novices. The blasphemy is against God and He is able and ready to handle the situation.

(7) Sennacherib will hear a rumor that will cause him to return to his own land. It is not known what this rumor is, but it could refer to the impending destruction of his 185,00 men. In other words, once his army is destroyed he will read this as a omen and retreat. Upon his return to his own land, God will allow him to be killed by the sword.

2. Hezekiah responds to Sennacherib's letter by praying (37:8-20)

a. Sennacherib's renewed effort to persuade Hezekiah (vv. 8-13)

(8,9) Rabshakeh reports to his king in Libnah. The rumor was that Ethiopia was coming against Assyria, so Sennacherib renewed his efforts to have Jerusalem surrender. The only other mention of this king of Ethiopia (Tirhakah) is in (2 Ki. 19:9). This has caused some commentators to balk at this passage due to the young age of this king in 701 B.C.

(10-13) Sennacherib sends a letter that is a slightly expanded version of the speech already delivered by Rabshakeh. He says: their god is weak, his power on the other hand is strong, he has destroyed every nation in his path (including but not limited to the six mentioned in the letter), and Judah is bound to be taken.

b. Hezekiah's prayer before Jehovah (vv. 14-20)

(14) Upon receiving the letter and further messages from Sennacherib, Hezekiah again retreats to the temple to commune with the Lord.

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(15,16) As the king prays, he shows that he trusts God and totally depends on Him. Hezekiah acknowledges Jehovah as not only the God of Israel, but the God of the universe. Jehovah is above even the angelic beings and is the creator of the heavens and the earth.

(17) The king makes five strong requests for help: 1, Incline thy ear, O Jehovah; and 2, hear ; 3, open thy eyes, O Jehovah, and 4, see; 5, hear all the words of Sennacherib... By humiliating Jehovah's people, Sennacherib has actually humiliated God Himself. The king is concerned that the honor of his God is being taunted by this heathen king.

(18,19) Hezekiah knows that Sennacherib's claims of destruction are true, but realizes that the other nations had only idol-gods to turn to, while Judah had Jehovah - the One True God.

(20) On behalf of the people Hezekiah makes his earnest plea for salvation from Sennacherib and that Jehovah will make it known that He is the God of the world.

3. The angel of the Lord slays 185,000 Assyrians (37:21-38)

a. Jehovah's response - an answer to Sennacherib (vv. 21-29)

(21-22) In simple terms, Jehovah's response to Hezekiah's prayer is: I have heard thee (2 Ki. 19:20). Jehovah portrays Jerusalem as a city that has not been cast down nor violated by a conqueror. The city shakes her head in contempt and laughs in scorn at her would-be seducer.

(23) Jehovah challenges the Assyrian with two questions: 1,Whom hast thou defiled and blasphemed and 2, against whom hast thou exalted thy voice and lifted up thine eyes on high? Sennacherib had never come up against anyone like the Lord God of Israel and he should be ready to pay the price for his blasphemy.

(24) Using his messengers, Sennacherib had defied God through his arrogance. The Assyrian had never been stopped, so he thought himself unstoppable. He wanted Israel for his own, all of it, Jerusalem and Judah included.

(25) Continuing his boasting: Sennacherib has dug wells where there was no water, he has threatened Egypt, and he sees in his mind that the Nile will not even be a barrier to him - he will soak it up with the soles of his feet.

(26) Yet, Jehovah reminds him that all that had been done was under Jehovah's control, not Assyria's. Assyria was actually carrying out a

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prophecy made during the time of Moses (Deut. 28:41,49,50; Lev. 26:31). Only through Isaiah's work and the king's fervent intercession was the total destruction of Jerusalem averted until the time of the Babylonians.

(27) Jehovah had prepared (note the three figures used to illustrate this preparation) these nations to fall in the wake of the Assyrians (Prov. 21:1,31).

(28,29) God knows all there is to know about Sennacherib, including his intense feelings of anger against God and his arrogance. Because of his attitude, the Assyrian will himself be taken away in the torturous restraints of a slave.

b. A message of assurance to Hezekiah (vv. 30-35)

(30) Just as Jehovah had assured the victories of Sennacherib, He would now assure his defeat. Furthermore, he will assure King Hezekiah that Assyria will be defeated by giving him a sign. In spite of the war, Judah will continue to have food enough for her wants until the vineyards can be repaired (within 3 years).

(31,32) The population will also be replenished by the remnant that will escape destruction. It seems the bulk of these are the ones who had taken refuge in Jerusalem. Their ability to succeed hinges on the fact that the zeal of Jehovah of hosts will perform this.

(33) The final word of assurance is that the Assyrians will not come into the city.

(34,35) When Sennacherib realizes he is defeated he will "tuck his tail and run for the house." Jehovah will defend the city for His own sake and for the sake of the promise He had made to David (2 Sam. 7:11-16).

c. It is done (vv. 36-38)

(36) The execution of the Assyrians was fast and sure (2 Chron. 32:20; 2 Ki. 19:35). The death of the 185,000 parallels two other events in the history of Israel (Ex. 12:23; 2 Sam. 24:16). All of these deaths were inflicted supernaturally and as we see in the case of the Assyrians, those left alive did not realize the destruction until they awoke in the morning to find their comrades dead.

(37,38) Sennacherib leaves for Nineveh, 20 years pass by, and he is murdered by his own sons. Hezekiah prayed to God and God answered his prayers; Sennacherib's gods did not answer. Isaiah was probably around 80 years old when Sennacherib died. The prophecies of Isaiah revolve

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around two facts: Jehovah declared what He would do, and then He did it. The salvation from Assyria was only temporary as Manasseh, the son of Hezekiah, would come to the throne as the most wicked king Judah ever had. Even righteous Josiah would be unable to undo all the evil that his predecessor had done.

III. THAT DELIVERANCE IS ONLY IN THE LORD IS CONFIRMED BY THE HISTORICAL ACCOUNT OF ASSYRIA'S INVASION AND HEZEKIAH'S RESPONSE (CONCLUDED) (36:1-39:8)

Chapter 38 - Hezekiah's Sickness and Recovery

C. Hezekiah's Sickness And Promise Of Extended Life (38:1-22) - The events depicted in chapter 38 occurreed simultaneously or perhaps even before those in the previous two chapters (2 Ki. 20:1-11). By referring to the 2 Kings passage it can be shown that the Assyrian siege and Hezekiah's illness were concurrent.

1. Hezekiah is sick unto death, but promised fifteen more years (38:1-8)

(1) Hezekiah's illness was terminal. Isaiah's warning seems very blunt and curt, however, God's word is always to the point.

(2,3) Hezekiah pleads for his life to God. He based his plea on his faithful life, not a perfect life. His major mistake was seeking support from Egypt, but this was an error in judgment, not a sign of rebellion (like his father Ahaz). His plea was not altogether selfish because he had his country to be concerned about. There was at this time no heir to the Davidic line (Manasseh would be born three years later).

(4) It was only a short time between the delivery of the message by Isaiah and God's reversal of His decree. This is a positive example of the power of prayer and an illustration of (Ja. 5:16).

(5) Isaiah returns to Hezekiah to tell him his prayers have been heard by God and in answer to those prayers his life would be spared another 15 years.

(6) Additionally, God promises to deliver the city out of the hands of the Assyrians. Part of Jehovah's motivation for sparing Hezekiah and the city at this time was because of His promise to David (2 Ki. 20:6).

(7) (2 Ki. 20:7,8) sheds more light on how Hezekiah recovered from his illness and about the nature of the illness. The sign is described in the following verse.

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(8) (2 Ki. 20:9-11) should be referred to here. For the sun to "back up ten degrees" is a miracle and therefore has no explanation. While Hezekiah's "boil" was providentially cured by the natural means prescribed by Isaiah, the sign given to the king that he would be healed was performed through supernatural intervention.

2. Hezekiah's song of thanksgiving (38:9-22)

a. lamentation (vv. 9-14)

(9) Some commentators refuse to believe that these are Hezekiah's actual words, but the text states that they are and there is no valid reason for rejecting that claim.

(10) Hezekiah felt that he was just now entering the prime of his life and his death would deprive him of these prime years.

(11) Hezekiah worries that his death will separate him from God and man; from life as he has known it.

(12) Two figures are used to illustrate the transitory nature of life here on earth. It is God who controlled his earth-life and it will be God who will control the end of it as well.

(13) Hezekiah had originally faced his death as we all do, thinking that there was some chance of recovery, but Isaiah's words destroyed that last bit of hope.

(14) Hezekiah moans incomprehensible noises of despair. In his despair he speaks to the Lord and confesses that his spirit is crushed and asks for Divine protection. Even in death, Hezekiah's faith holds on to God.

b. blessings of affliction (vv. 15-18)

(15) The king now begins to enumerate the blessings that have come out of his sufferings. He seems to be at a loss for words. He promises to live the rest of his life in a calm and solemn manner. Yet these promises will be forgotten when the Babylonian emissary arrives to congratulate him on his recovery.

(16) Hezekiah has come to understand that the true life of the spirit is realized through affliction and its blessings. True life on this earth will only be found through fellowship with God.

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(17) Hezekiah's experience is somewhat like that of Job's (Job 42:5). Through the bitterness of his experience, he found peace and through Jehovah's love he had his sins forgiven and blotted out of God's memory.

(18) Death is the soul's departure from this life and entrance into the place of the departed spirits (Sheol). The "pit" is the place where the body sees corruption and must lie until the resurrection. Because the after-life concept of the Hebrew's was not as complete as the Christian concept, Hezekiah viewed Sheol as a place sealed off from praise, celebration of fellowship and truth.

c. rejoicing (vv. 19,20)

(19) The king calls on all who are living to join him in praise to Jehovah - for life itself. It is the responsibility of the father to pass the truth on to the children.

(20) Hezekiah comes to realize that Jehovah stands ready to save anyone at anytime from any situation. While his father Ahaz had shut up the temple and put up altars to idols (2 Chron. 28:24), Hezekiah had restored proper worship (2 Chron 29:25-28).

d. Hezekiah's healing (vv. 21,22)

(21,22) Many commentators believe these verses rightly belong between verses 6 and 7 as in 2 Kings. Refer back to thoughts on verses 6-8.

Chapter 39 - Not Assyria, But Babylon

D. Hezekiah Shows His Treasures To Merodach-baladan And Judah's Future Captivity In Babylon Is Foretold (39:1-8) ­ This chapter serves as a transition from the Assyrian threat to preparation for the Babylonian captivity.

1. Prophet versus King (39:1-4)

(1) Merodach-baladan is remembered in history as clever, ambitious and the bitter enemy of Assyria. Why would the king of a world power bother to send get well wishes to the king of Judah? 1, To investigate the miracle of the sundial (2 Chron. 32:31) and 2, the king of Babylon was looking for all potential allies against Assyria.

(2) Hezekiah was flattered by this attention and seemed to forget that it was Jehovah who had spared his life and his city. Following in the errant footsteps of his fathers David and Solomon, Hezekiah yields to his own

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lusts, in his case: flattery and pride. It appears that he was trying to impress the Babylonian emissaries with his wealth to convince them he was worthy of their attention.

(3) Isaiah is God's spokesman, while Hezekiah is God's political vice-regent. The prophet comes and asks the king three questions: 1, What said these men? - Hezekiah does not answer; 2, and from whence came they unto thee? ­ to which Hezekiah replies in a somewhat prideful manner, they have come unto me.

(4) 3, What have they seen in thy house? - to which Hezekiah replies, All that is in my house have they seen. Here we have an example of the tragedy of acting irresponsibly on human intuition and fleshly motivation without asking guidance from Jehovah (Josh. 9:14) (Hailey).

2. The word of doom (39:5-8)

(5) Previously Isaiah had rightly denounced the alliances of Ahaz with Assyria and of Judah's politicians with Egypt. Now he is ready to denounce a similar alliance - Hezekiah with Babylon.

(6) The prophet unmistakably points to Babylon as the place of Judah's captivity. All will be lost, all will be carried away. Hezekiah has placed his faith in the vanity of earthly things instead of spiritual things and he and his heirs will pay the price for it (Ecc. 2:11; 1 Jn. 2:17).

(7) Hezekiah's descendants will indeed be taken away and some will serve as eunuchs in the king's house. It is possible that eunuchs refers to officials in the government and not necessarily to physical eunuchs.

(8) The king humbles himself before the prophet and the Lord. At least, he realizes, there will be peace and truth in his days. Under Hezekiah's son Manasseh, the kingdom degenerated to a point where they were more evil than the heathens, Israel, and even Sodom (2 Ki. 21:9-15; Jer. 3:11; Eze. 16:46,47). Consequently, not only was the household of the king taken into captivity, but the entire nation (Mic. 4:10).

THE BABYLONIAN PERIOD, chapters 40 - 66

PART FOUR: THE CONTRAST BETWEEN THE ONE TRUE GOD AND IDOLS (40-48)

Chapter 40 - Introduction

I. THE INCOMPARABLE GREATNESS OF THE LORD IS THE BASIS FOR COMFORT (40:1-31) - As the title indicates, this chapter will serve

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as an introduction to the remaining chapters of Isaiah. In turn, the remaining chapters are given to prepare the people for the Babylonian captivity and their return. The prophet uses chapters 41-48 to show that God is a promise-keeping God. That is, God has the ability to foretell the future and to bring that future to pass. While this section does deal with the deliverance of the people from Babylonian captivity, it looks beyond that to a superior Deliverer who will save God's people from spiritual captivity. Many modern commentators have refused to accept these chapters as the work of Isaiah because of their predictive nature, but that very nature is what lends credence to their inspiration. Isaiah's prophecies only reinforce those of Moses (Deut. 30:2,3,8) and those later reiterated by Ezekiel (Ezek. 36:8-10). Many of Isaiah's predictions concern the spiritual kingdom and not physical Jerusalem and therefore were never meant to be fulfilled by the physical children of Israel.

A. The Prologue To A Section Of Comfort And Assurance (40:1-11) - The first nine chapters of this section wwill show Jehovah as preeminent and the idols impotent. Chapter 39 closed Part One of our study with the dark anticipation of captivity, Part Two however, opens with the joyous assurance of comfort and redemption. The prophecy looks over 100 years into the future to the time of Babylonian captivity.

1. Comfort: pardon through grace (40:1,2)

(1) Even though Isaiah will speak some threats, the theme of the remainder of the book is primarily one of comfort.

(2) The surviving remnant will be comforted because: 1, her warfare is finished, 2, she will be pardoned (conditioned upon her repentance, Deut. 30:2-3,8-10), 3, she has had her sins punished appropriately. Concerning "doubling" see (Isa. 61:7; Jer. 16:18; 17:18; Zech. 9:12).

2. Make preparation (40:3-5)

(3) The people will be taken captive to the east and from the east they shall return. Directly to the east of Jerusalem was desert and wilderness. Jehovah's return to Jerusalem will call for preparation.

(4) Here the voice is speaking figuratively of the hearts of the people. Their hearts must be prepared for a new relationship with Jehovah and for the blessings that have been promised.

(5) The destruction of Babylon by Cyrus is in view here, but even a greater wonder is in store in the person of John the Baptist (Mt. 3:1-3; Jn. 1:14,18,23). The assurance that these things would come to pass - the

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mouth of Jehovah hath spoken it. God's ability to fulfill His words is a central theme of the following chapters.

3. The enduring word (40:6-8)

(6) All flesh is weak and will perish - including the great military leaders who have conquered the physical world. Human strength and achievement will be inadequate to accomplish God's purposes.

(7) As grass is withered by a blistering desert wind, so mankind will wither in the face of God's breath. This goes for Judah, Babylon, the U.S. of A., or any nation that stands in the way of God's will.

(8) The only things in this world that are truly permanent is God's Character, God's Promises, and ultimately God's Word.

4. Declare the tidings! (40:9-11)

(9) In addition to the voices of grace, hope, and faith, comes the voice of evangelism. The message will come forth from Zion-Jerusalem - Behold Your God! Jehovah's word has withstood the test and He has returned to Zion, His promise is fulfilled. Note that fulfillment of this prophecy is so certain that the prophet speaks of it as already being accomplished.

(10) The Good News includes: 1, God will exert infinite power (as opposed to the limited power of man); 2, this power allows Him to overthrow His enemies, redeem His people, and exercise His rule; 3, the redeemed will be rewarded, the redeemed are His reward.

(11) All of these promises will be done with tenderness and compassion. Jehovah's strength will be used to gather and protect His sheep. The prophet has now set the stage for the trials and victories that lie ahead and has foretold the redeeming work of God through Cyrus and in the end through the Messiah.

B. The Unique Character Of The Everlasting God, The Lord (40:12-31) - God's word assured the people that he would visit them in their captivity, redeem them, and care for them. In the wake of the destruction of their city and their exile the people would have two enemies that could lead to their spiritual destruction as well: idolatry and imperfect knowledge of the One True God. They would need to be reminded of God and His infinite greatness, unswerving love, and unwavering care. It is through Isaiah that God made provisions for His people to be forewarned concerning idols and to know that He would never forget them. This section shows that none is equal to Jehovah God - no not one!

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1. Jehovah and creation (40:12-14)

(12) The prophet refers to five divisions of God's universe to show how no one or no thing compares to Jehovah. 1, His power over all the waters of the earth. 2, The heavens are merely a span of God's hand. 3, God measures the dust of the earth as we might measure out a cup of flour. 4, He can weigh the mountains as we might weigh a bale of cotton. 5, He can weigh the hills like a druggist uses a delicate scale to measure small quantities of medicine. God's greatness staggers man's imagination.

(13,14) Who taught Jehovah? No one! He is absolute. Absolute in every aspect of his being: knowledge, wisdom, and power (Rev. 4:11). The Creator will deliver and protect His creation.

2. Jehovah and the nations (40:15-17)

(15) No earthly nation can hold Judah against God's will. They are as a drop spilled from a bucket or a speck of dust that can be blown or wiped off a scale. Compared to Jehovah they are of no account. He is concerned for the nations, but in comparison to Him they are virtually powerless.

(16) Earth cannot provide an adequate sacrifice for God. All the trees of Lebanon piled high with all the animals of that region be still be inadequate.

(17) The relative powers of God and man have neither increased nor decreased. Nations will rise and fall, but Jehovah will remain infinite in power and eternal in scope.

3. Jehovah and the idols (40:18-21)

(18) Here the prophet introduces the contrast between God and the idols. The questions posed are rhetorical. Man is God-made, while idols are man-made, therefore there is very little comparison, but instead a large contrast.

(19) The idols are described as strictly the work of human hands, talented hands, but human hands nevertheless.

(20) If a man cannot afford a metal idol, then he has one made from wood and plated with metal. If that expense is still prohibitive he has one carved from a stump in the ground that cannot even be moved about. Who created this gold, silver and wood? God. Yet man makes his idols from these materials and worships them instead of God.

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(21) From their beginnings Israel had been warned concerning idolatry (Ex. 20:4-6; Deut. 5:8-10). Yet even in NT times man had to be warned of the folly of idolatry (Rom. 1:20-25). What about today?

4. Jehovah and the princes of earth (40:22-25)

(22) Jehovah looks down upon the earth and sees its inhabitants as small, insignificant, and totally dependent on Him. He can stretch out the heavens like we would set up a tent.

(23) Are there great men? God is greater. In contrast, man is nothing, God is everything. Man cannot avoid the pitfalls of this life, to God there are no pitfalls.

(24) The breath of Jehovah is as a blast furnace, destroying everything that is subjected to its heat. Any man that thinks more highly of himself than he should will be subject to just such treatment.

(25) If God cannot be compared to any man, then he stands in a class by Himself. He transcends man, nations and all creation. Only Godhood is worthy of man's worship and devotion.

5. Jehovah and the glorious assurance (40:26-31)

(26) When we look to stars we are to see God. The stars are not there for our worship or our guidance, but to prove there is a Creator. If God cares for His lifeless creations (the stars) then will He not care for His people? When the times of discouragement come, look beyond the stars to see a God of infinite power, memory, and love. God will never forsake His true children.

(27) The captives in Babylon will feel deserted and charge God with being indifferent to their condition. These feelings are unjustified in light of God's infinite greatness as summarized in the following verses.

(28,29) He is: 1, the eternally existent, all-provident One; 2, the Creator; 3, the One who cannot grow weary; 4, omniscient as well as omnipotent; 5, able to convey His power and strength to those in need (Eph. 1:19-23; 3:14-21).

(30,31) Man on his own will become weary, but with God's help will have strength renewed. When the word finally reaches Babylon that Cyrus has decreed their freedom, those who waited for Jehovah will rejoice in their anticipation of returning to the homeland. But a long journey still remains, the trek from Babylon to Jerusalem must be completed. Here we see a type of our own conversion and walk on this earth as we press on toward

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the mark of the high calling. While the monotony of everyday life might make us weary and our faith might be tested, we must look up to God for help and renewal of strength.

Chapter 41 - Jehovah's Confrontation with the Idols

II. THE LORD CHALLENGES IDOLS TO PREDICT THE FUTURE AND THEREBY PROVE THEIR DEITY (41:1-29) - As we study chapters 41-48 look for three characters that Jehovah calls into His service: Cyrus, Israel, and the ideal Servant. The major theme of these chapters is God's conflict and final victory over the heathen gods. God's power and might is shown in the names used by Isaiah to describe Him: El, the mighty one; Eloah, the Rock; Elohim, the united God with plural personalities; Yahweh, the I Am; Adonai, Lord or ruler; The Holy One of Israel; Creator; King; Maker; Redeemer; and Savior.

A. The Lord Addresses The Nations And Foretells A Deliverer From The East (41:1-7)

(1) Having addressed Israel in chapter 40, Jehovah now addresses the surrounding nations. The nations are challenged to turn to their gods, so that these gods might meet Jehovah in court. Finally, their gods (and themselves) will have judgment passed upon them.

(2) Jehovah looks 150 years into the future and speaks of Cyrus (Isa. 44:28; 45:1) as if he had already come. Persia was beyond Babylon and therefore considered to the east. The phrase the righteous man (KJV) would be more properly translated "him on whose footsteps righteousness waits," (Smith). Cyrus will be given the rule over kings, casting them down and pursuing them with his bow, (Isa. 44:28-45:6).

(3) Pursuing a course that he had never taken before, Cyrus will be completely triumphant. So thoroughly will he do his job that it will not demand a return visit.

(4) Man's choice of faith and obedience or unbelief and disobedience sends him along a pathway predetermined by God. The Persians will overcome Babylon because they were under the guidance of Jehovah.

(5) The speed and success of Cyrus will cause the ends of the earth to tremble. Even those in the remotest areas of the world will give heed to what is happening.

(6,7) Not knowing what to do, the nations will build larger, more elaborate idols. Each workman encourages the other until the work is completed

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and the new and improved god is fastened down tight, ready (so they hope) to withstand the God of Israel. Their fervor to build bigger, better, and more reminds Hailey of the arms race of the recent Cold War.

B. The Lord Encourages Israel To "Fear Not" (41:8-20)

(8) The people are reminded of the great honor that has been given them as God's chosen ones. Their illustrious ancestors are called up as witnesses. They will overcome all odds because it is their heritage.

(9) By choosing Abraham, God had chosen His nation. Even though God is calling up the deliverer from a foreign nation, this will not alter God's relationship with His people.

(10) With Jehovah's protection, the people are not to fear nor be dismayed. He makes three promises, He will: 1, strengthen, 2, help, and 3, uphold them. His right hand being a symbol of strength and power.

(11-13) There is no reason for the people to be discouraged. The nations that are against Israel fall into three categories: 1, those that have a burning anger against Israel, 2, those that have had verbal confrontations with Israel, and 3, those that have indeed been to war with Israel. All of these nations will have their plans frustrated by Jehovah. Jehovah stands as the guarantee of these promises of deliverance.

(14) Again the people are urged to fear not. Worm here signifies lowliness and helplessness. Even though only a remnant will survive, that remnant still represents Jehovah. The Holy One of Israel will act as the Redeemer of His people. He will avenge them, deliver them, and return them to the home of their ancestors.

(15) They will overcome their lowly state and rise up as the strongest spiritual nation (of the faithful) to ever have existed. All of this through the strength and power of their Redeemer, Jehovah.

(16) The heathen nations will be scattered, as Israel rejoices in its triumph. Note that the prophet emphasizes the superiority of spirit and righteousness over flesh and unrighteousness.

(17) This paragraph (through verse 20) should not be limited to the period of time encapsulated by the captivity and return from Babylon. These verses are a promise of God's abiding concern, care, and provision for His own, regardless of the time frame. The Lord will make provision for their spiritual and physical needs.

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(18) God's providence will extend to physical needs. Water will be had where water does not naturally occur.

(19) Trees will be provided for shade and building materials. The naming of seven varieties shows that God will provide completely.

(20) God's purposes for providing water and trees is so that the people may: 1, see, 2, know, 3, consider, and 4, understand. The Lord was in effect preparing the people for their coming ordeal of captivity and subjugation by assuring them that He would care for them throughout their challenges. The basic theme here is beyond water and trees; more importantly, God will supply spiritual needs and guarantee victory.

C. The Lord Challenges The Idols To Prove What They Can Do (41:21-29)

(21) The idols have come to court and must now prove their capabilities, if any. Notice that Jehovah is viewed here as the King of Jacob, (1 Chron. 29:32).

(22) The idols are challenged to tell their purpose either prior to, or in the face of, the current danger.

(23) If the idols are truly gods, then they can declare what will become of themselves and the nations that serve them. They can also foretell what evil will come upon other nations as well (if they are true deity).

(24) The idols remain silent. Jehovah breaks their silence and charges them with being worthless and their followers with being an abomination and contemptible in the sight of God.

(25) Cyrus is now characterized as the man from the north. Upon conquering Media, which was north of Persia and Babylon, he would be from both the east and north. While there is no evidence that Cyrus converted to Judaism, he did believe that the God of Israel directed his victories (Ezra 1:2).

(26) Only Jehovah had spoken, so all that could clearly be known had come from Him, not from any idol.

(27) By speaking now, 150 years in advance, Jehovah makes Himself the first to speak concerning these things. The one to bring good tidings to Jerusalem is either Isaiah or Cyrus.

(28) No one or no thing is able to accept the challenge of the Lord, the courtroom remains silent.

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(29) Jehovah declares all of the idol-gods and their followers to be vain and empty, both morally and spiritually. The victory is complete, the idols are crushed.

III. THE LORD'S CONSTANT CARE FOR ISRAEL (42:1- 43:28)

Chapter 42 - Jehovah's Servants and Israel's Punishment

A. The Spiritual Servant Of The Lord (The Messiah) Will Bring Righteousness To The Jews And Gentiles (42:1-9)

(1) As in chapter 41, the greater part of this chapter is spoken by Jehovah. While the addressees are not specified, some commentators feel that this message is for all that will listen and take heed. Jehovah introduces His Servant. Who is this Servant? Some point to Cyrus, while others suggest the nation Israel, but the majority of the conservative commentators believe the Servant is Jesus Christ. Only He fulfills the mission of these first nine verses completely. Matthew settles the question for those of us that believe in the inspiration of the NT (Mt. 12:15-21). The Servant has been chosen for a special mission and God endowed Him with a special measure of the Holy Spirit (Mt. 3:16,17; 17:5). If God's throne is founded on justice and righteousness, then it follows that His Servant would come to rule in a way that is just and right. This rule will not be for the Jews alone, but also for the Gentiles who have long refused to have anything to do with God and His laws (Hailey).

(2,3) Three negatives are used to describe the way in which the Servant will accomplish His task: 1, He will not resort to sensationalism, rabble-rousing, or noisy public demonstrations; 2, He will not destroy a weak life, but instead strengthen it. The Servant is coming to bear witness to the truth and rule over a kingdom of truth (Jn. 18:36-38), yet He would do so in a spirit of meekness (Mt. 11:29).

(4) 3, He will not fail. He will overcome all obstacles, He will accomplish His task, and He will govern justly. His law will be a new law in which Jew and Gentile alike will find justice, redemption, and hope.

(5,6) The Servant will have the strength of Jehovah God the Creator. The prophet now speaks and calls attention to the incomparable greatness of Jehovah and to the words that are yet to be spoken by the Lord. God's personal name to His people is I, Jehovah or I AM. This name shows God's nearness to and concern for His people and the redemptive nature of His covenant. It is under the authority inherent in this name that the people are called in righteousness. Jehovah will sustain the Servant by: 1, holding His hand and keeping Him (Jn. 8:29); 2, giving Him for a covenant of the

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people (Israel); and 3, making Him a light for the nations (Gentiles). The new Israel of the Servant will include Gentiles as well as Jews.

(7) The mission of the Servant is spiritual. Those spiritually blind will be made to see and those in spiritual bondage will be released (Jn. 8:31-36; Gal. 4:8).

(8) The name of Jehovah is its own guarantee. His work belongs to Him, He will not share the glory or the honor with idols which can neither speak nor act.

(9) Besides defeating all pretenders (idols), all prophecies made by Jehovah have been fulfilled. Furthermore, all prophecies yet to be declared will be fulfilled as well. Our own trust in God relies on our faith in His prior accomplishments as a guarantee of His future promises.

B. A Hymn Of Thanksgiving For Israel's Deliverance (42:10-17)

(10) Marvelous things are being accomplished and Jehovah deserves the praise for them (Ps. 98:1). These new things call for a new song (Rev. 5:9,10). This new song is to be sung in every corner of the earth, wherever man is found. The blessings that will flow come through the Servant for the glory and praise of Jehovah.

(11,12) In addition to the places mentioned in verse 10, the wilderness and the regions to the south are also to sing the new song. The new song can only be sung when the Servant completes His work.

(13) After uniting the Jews and the Gentiles under the Servant, Jehovah will go forth as a mighty warrior. This spiritual warfare will be waged through the Servant as we will see in verse 17.

(14) Here are some of the new things that will come to pass after the Babylonian captivity and beyond: Jehovah will no longer hold His peace against the idols, their followers, and wickedness in general (Acts 17:30; Rom. 3:25).

(15) Jehovah will 1, lay waste mountains and hills, 2, dry up all their herbs, and 3, dry up the rivers... This appears to be speaking of a war versus spiritual forces, not human governments.

(16) When the idols are destroyed Jehovah will lead those formerly blind to Him along a Way previously unknown to them (1 Cor. 2:9; Ps. 23:3).

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(17) All who have given themselves over to idols, both Jew and Gentile, along with the idols themselves, will be brought down, fall into disrepute, and ultimately pass away.

C. Israel Deserved Punishment For Its Blindness And Deafness (42:18-25)

(18) Jehovah returns now to the theme introduced in 41:8-16 - Israel the servant: its failure, punishment, and restoration. Their condition of unrighteousness was of their own free will. If they are to repent, they must change their will.

(19) None are more blind than Jehovah's own servant - Israel. They were deaf and blind to their own mission: to make the One True God known to the world.

(20) Israel had seen many things, but because of lack of understanding it was as if they were blind. Israel's ears were open, but they did not really hear, understand or respond.

(21) The righteousness and word of the Lord must be upheld. The law here embraces all of the teachings and regulations that Jehovah had given. This includes commands, promises, and penalties. Penalties are included because without them, the rules and regulations mean nothing. Having God as their source makes these rules and regulations superior to all other such laws.

(22) The state of the people is now depicted as a result of the deafness and blindness. They are shown to be victims of crime, trapped, homeless and bitter. While this may well refer to the impending Babylonian captivity, the application can be expanded to include the spiritual state of the people even in Isaiah's day and into the far distant future as well.

(23,24) The Lord poses two questions: 1, Who can see that the nations problems are a result of their past deeds; and 2, who might profit from those past experiences? The idols were just a symptom of the problem. It was Israel's rebellion against Jehovah, their disregard for His law, and their deafness and blindness concerning His mission for them that caused their exile. We must learn from Israel's mistakes and their triumphs (Rom. 15:4; 1 Cor. 10:6, 11).

(25) When Jehovah was finally fed up, He brought His righteous indignation against Israel by bringing Babylon to carry the people away. Never would Israel understand that the Lord did all of this for their salvation.

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Chapter 43 - Ye Are My Witnesses...Besides Me There is No Savior

D. But The Lord Will Be With Israel And Will Deliver His Own (43:1-28)

1. A renewal of the promise of Israel's deliverance (43:1-7)

(1) Here the tone changes from reproof and rebuke to encouragement and consolation. Jehovah shows Himself to be the Redeemer of the people. The people should not fear because: 1, they were His special creation; 2, He formed them from Jacob the supplanter; 3, He had already redeemed them from Egypt; and 4, He had called them to be His special servants and messengers.

(2) Jehovah is committed to protecting and caring for Israel, therefore, no matter what trials come their way, Jehovah will be with them.

(3) The Lord's very name stands as His guarantee. Jehovah - His personal name. Thy God - showing His power, strength and uniqueness. The Holy One of Israel - set apart from the sins of the people. Thy Savior - the deliverer, the One who will pay their ransom. He is prepared to deliver them from even the entire known African continent, if necessary.

(4) Israel's special position with God and the responsibilities that entails makes them a nation worthy of honor. Because they are worthy of honor, Jehovah has placed them above all the other nations.

(5,6) Again the Lord says, fear not... Note the promise to bring back the seed (not necessarily those that first hear this prophecy) from the four corners of the earth. All of His children are included here, no matter where they have been scattered.

(7) Those that will be gathered are spiritual Israel as well as those that are of the remnant in exile. This will ultimately be accomplished through the redeeming work of the Servant - Jesus Christ.

2. A challenge to Israel to serve as witness that He is the Lord, Your Holy One, the Creator of Israel, Your King (43:8-21)

a. A fresh challenge to Israel and the Nations (vv.8-13)

(8) Israel is called the blind and deaf servant, yet they have the ability to both see and hear if they only will take note of the wondrous works that Jehovah has performed.

(9) As Jehovah had called the idols of the heathen nations to court, He now calls the nations themselves. He challenges the nations to show the

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works of their gods and if there are not any, then to believe in Him. Then, as now, the honest heart can differentiate between spiritual truth and that which is false.

(10) Returning His address to Israel, God labels them His eyewitness. They can testify to His power and compare it to the lack of power of the heathen idols. As His witness they can come to know, believe, understand, and then testify all that is necessary to establish Jehovah as the One True God.

(11) Jehovah here emphasizes that He is the eternally existent and all-provident one (I AM). Those that find themselves in Babylonian captivity will realize that Jehovah is I AM (Jonah 2:9). If there is no other hope of salvation other than God, then to reject God is to sign one's own spiritual death warrant.

(12) Jehovah as already accomplished what He challenges the nations to do. He has predicted what He will do and then carried it out without a hitch. As He has already freed His people from Egypt, He will free His people from Babylon. Jehovah has always acted alone, He has never consulted any foreign god, therefore Israel is His eyewitness to His absolute Godhood.

(13) Godhood is eternal, all else is created. If He proposes to do or have a work done then no god or man can stop it.

b. Jehovah's power to remove obstacles in redeeming His people (vv. 14-21)

(14) Jehovah is consistent in all His ways. Babylon will be brought down, even though at the time of this prophecy it had not yet risen. The fleet of commercial ships that were once the pride of Babylon, will become the ships of their flight as they become refugees from their own homeland.

(15) Even while Israel is in exile, the Creator will not forsake them. When the time is right (according to Him), He will deliver them once again.

(16,17) Jehovah controls nature for His purposes as well. Armies only act upon His decree. Human forces can be extinguished by God like a man puts out a candle.

(18,19) Other than to learn from the warnings and examples, man must not dwell in the past. Jehovah will provide them with a new thing, a new path of deliverance. He will provide for the needs of the exiles as they return to their homeland.

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(20,21) When man is punished, the animal world suffers as well. When man is blessed the animals reap blessings too. God's people will praise Him when they are delivered as they were created to do.

3. But Israel is indifferent to God's grace (43:22-28)

(22) The people have been indifferent toward God. They have not called upon Him, but instead become tired of His laws.

(23) The people have kept the ceremonial part of the law, but their sacrifices have been worthless because they have not been from the heart. They have seen sacrifice as a burden from the Lord, when in reality it is a means of having communion and fellowship with Him.

(24) This false sacrifice was a persistent problem in the people's history. The people burdened God with their sins, instead of offering Him the sweet cane that would satisfy Him.

(25) Jehovah would only use His omnipotence on behalf of the people if they were obedient to Him. Their transgressions could only be blotted out through God's grace, not their own merit. Yet, their heart and soul must be in tune with God's will for that grace to do its work.

(26) Jehovah reminds them that He must be foremost in their hearts. He is prepared to hear their case as to why they do deserve His grace. Even if they do not merit deliverance, God is prepared to deliver them based on His love for them.

(27) Israel cannot use their ancestry to save them, as all of their forefathers had sinned. Even Jacob obtained his birthright through deceit. The prophets, priest, and other instructors of the law had turned to false teaching. The example that had been set before the people from the beginning until now was one of transgression.

(28) But the blame for their apostasy lies on their heads. When faithful prophets and teachers did come, the people refused to listen. The punishment for their sins is exile to the unclean land of Babylon. Israel will be made a curse and a reviling. That is to say, physical Israel will be destroyed and will become an object of abusive speech. This of course took place under the Babylonian captivity but continues until this very day.

IV. JEHOVAH, THE ONE TRUE GOD, WILL REMEMBER HIS PEOPLE AND DELIVER THEM (44:1-45:25)

Chapter 44 - The Folly of Idolatry

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A. Israel Should Fear Not Because They Are God's Chosen, And He Will Pour Out His Spirit On Their Seed (44:1-5)

(1) In spite of the curse made in 43:25-28, Israel will be blessed to the point that the heathen will take notice. Jacob-Israel is His elect and therefore His purposes through them and for them will succeed.

(2) The reference here is probably all the way back to the call of the Abraham. Their Creator exhorts them to fear not in spite of the upcoming exile. The exact meaning of Jeshurun is uncertain, but may mean "upright one" (Deut. 32:15; 33:5,26). The name is applied here to the country as it was applied in Deuteronomy of the man. While neither met the standard set, yet both were used by the Lord for His purposes and the nation will be used for God's purposes yet again.

(3) When the nation experiences a period of spiritual drought and thirst Jehovah will bring about a solution. By pouring out His Spirit upon the seed of Israel all of Jehovah's offspring will be blessed.

(4) The providential outpouring of the Holy Spirit will cause the offspring to grow and flourish and a new spiritual nation will come to life.

(5) Even those from among the heathen will be attracted to this new nation. They will not turn to the new nation in large groups, but one at a time. This verse does not teach a divided church, but one nation belonging to Jehovah, through the promise made to Jacob, and in the name of Israel. This passage (vv. 1-5) seems to be a conclusion to chapter 43, rather than the introduction to chapter 44.

B. There Is No Other God Besides Jehovah (44:6-28)

1. Only the Lord can declare events that are to come (44:6-8)

(6) In verses 6-8 Jehovah will contrast His absolute deity with the uselessness of idolatry (verses 9-20). Jehovah styles Himself in three distinct ways: 1, Jehovah the King of Israel (any earthly king ruled under His authority), 2, his Redeemer (Israel's redeemer), 3, Jehovah of hosts (Ruler over all creation). Additionally Jehovah adds two more of His characteristics: 1, I am the first and the last and 2, besides me there is no God. From the pedestal rightly described here Jehovah challenges all comers.

(7) Jehovah now challenges anyone, man or idol, to a contest of prophetic strength. What has anyone ever done compared with His works? No one or no thing can rise to this challenge.

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(8) The word fear in this verse is a more intense fear, terror, or dread instead of the usual word indicating awe or respect. The people are not to be terrified of idols. Israel stands as Jehovah's witness of His power, strength, and permanence.

2. Idols are made by men who are blind and foolish (44:9-20)

(9) The men who make the idols are as empty as their creations. Those that come to worship these man-made creations are no better off.

(10) Can man, who God created from the dust of the earth, in turn fashion something from among God's other creations and call it god ? This is foolishness.

(11) Both the idol-makers and the idol worshipers will be put to shame for their folly. Humanity cannot create Divinity.

(12) Even in fashioning the tools to build the idol a man will grow weary, yet the idol will provide the man no rest from his labors. The metal for his tools and his food and drink must be provided from some source, but not from the idol.

(13) A carpenter uses the tools of his trade to fashion an idol after the figure of a man, thus making his god in his own image. The idol is completely passive throughout the entire procedure. It does nothing to help form itself, its appearance, or its dwelling place.

(14) Where then does the wood to make the idol come from? The idol-maker firsts cuts down a tree, but must himself replant to replace it. He then hopes the rains come to cause the new tree to grow, but neither he nor his idol have any control over this.

(15) How will man used the felled tree? He might burn it for firewood. He might burn it for cooking. In either the case the wood turns to ashes and cannot be reused. Whatever wood is left after man sees to his physical needs might be turned into an idol. The use of wood for warmth and cooking are within God's plan for man's use of the earth, but to carve an idol from it makes that same piece of wood an abomination to Him.

(16,17) The tree could not stop the man from cutting it down, using it for warmth and cooking, or carving the remainder into an idol, but foolish man now expects that same tree to be his deliverer!

(18) Man is blind to his own foolishness. He neither understands nor gives thought to his worthless, empty practices (Hailey). Their self-imposed spiritual darkness has made them blind to God (Rom. 1:20-28).

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(19) The idolater will not consider the consequences of his actions, because he is blind to what he is doing.

(20) Trying to spiritually feed on something (idols) that has nothing to sustain spiritual life will lead to certain spiritual death. Satan has once again deceived man into believing that God's way is not the only way. By giving up God, man has placed his own creation (the idol) at the place of honor (the right hand). Everything God is capable of doing the dumb idol is incapable of even thinking about doing! Because Judah has succumbed to such foolishness as idols, the Babylonians will be coming to take them into captivity.

3. In contrast, the Lord made Israel, not they Him (44:21-28)

a. Pardon and praise (vv. 21-23)

(21) It will be the Lord that will deliver the people from Babylon. He is active, but the idols are passive. Jehovah formed man and man formed idols, making them (the idols) less like God than even man. In all man's folly, God will not forget His creation.

(22) The sin that had separated man from God would be blotted out. Speaking as if it had already been done, God guarantees that it will be done. This passage looks beyond the redemption of the physical nation to the final redemption of the spiritual kingdom (Heb. 9:15).

(23) The prophet bursts forth with a shout of praise and urges all the world to join him. From the greatest height (heaven), to the lowest depths (canyons, caves, etc.), and even to the mountains and forests, every aspect of creation is to join in the singing. Not only will physical Jacob be redeemed, but spiritual Israel as well.

b. Cyrus the Deliverer is named (vv. 24-28)

(24) Now Jehovah declares His own eternal greatness in preparation for naming the deliverer. It is His infinite wisdom that controls destiny, no idol was or will be involved.

(25) In addition to creating, controlling, foretelling, and bringing to pass, God also has the power to frustrate the efforts that idolaters might make to prove their claims. He maketh the diviners mad (Eze. 21:21,22). The wisest man can be confused by the least of God's wisdom.

(26) In contrast to the confusion of the idols and their followers, God's servant will do what he has been sent to do. Here the servant is probably Isaiah himself. In similar fashion God proposes now to send Cyrus to do

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His will. Jerusalem will once again be inhabited, the cities rebuilt, and the wastelands will be raised up. Other messengers (such as Jeremiah, Ezekiel, Haggai, Zechariah, and even Cyrus) will bring this same news to the people.

(27) While God had used waters in such a way for His purposes in the past (the Red Sea) and will again in the future (Cyrus diverts the Euphrates), it is perhaps best to view this verse as a metaphor for the extent of God's power over any and all obstacles.

(28) Now Jehovah does that which no other prophet would dare to do, he names the deliverer 150 years in advance of his coming - Cyrus. Cyrus will act as God's shepherd, having the temple and Jerusalem rebuilt and the people brought back to their homeland. The modern commentators would use this passage to place the writing in the time of Cyrus, yet a true prophet of God could prophesy 150 years in advance as well as 6 months in advance. Even if the prophecy was written at the time of Cyrus' capture of Babylon how would the prophet know of the restoration of Jerusalem, the people, and the land unless God told him. To restrict God to a time frame of prophecy (6 months or a year as opposed to 150 years) is ludicrous and is man once again trying to understand God's power in his (man's) terms.

Chapter 45 - "Unto Me Every Knee Shall Bow"

C. The Lord Promised To Deliver Israel From Captivity (45:1-13)

1. He has anointed Cyrus to be their deliverer (45:1-8)

(1) Here Jehovah addresses Cyrus himself, 100 years before he was even born. Cyrus' God-given purpose will be to shepherd God's flock and deliver them from the Babylonians. Note that Isaiah does not refer to Cyrus in terms of morality or religion. Cyrus was an instrument of God's righteousness, not his own. History bears out the fact that Cyrus was a polytheist and thus it is not for us to attribute righteousness were none could be found. He was led by Jehovah to do Jehovah's righteous will.

(2) Jehovah reveals that He will smooth the way for Cyrus. Gates and mountains will not be able to stand in Cyrus' way, because Jehovah will make the way clear.

(3) All nations that would stand in the way would be given over to Cyrus along with their riches. All of these blessings would come to the cause of Cyrus so that he might see that Israel needed to be freed because of the power of their God.

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(4) Jehovah had already used the Assyrians and Babylonians for His purposes, now He would use Cyrus as He has and will use all nations of all times.

(5) If Cyrus was not a convert to Judaism, how do we explain his knowledge that his victories came at the hands of the God of Israel? (2 Chron. 36:22,23; Ezra 1:1,2) Most likely the passage here in Isaiah was pointed out to him by Daniel who counseled him until the third year of his reign.

(6) Not only will Jehovah gird Cyrus to show him the power of the God of Israel, but to also show that power to the surrounding nations. This showing of power will assure that the people will be returned to their homeland and the Ideal Servant will be born in Bethlehem (Mic. 5:2).

(7) Darkness will prevail where no light is made. This holds true in the spiritual as well as the physical world. The evil that God creates is not moral evil, but the strong judgments that He has had to use on man from time to time and will use again as He deems it necessary.

(8) Jehovah invokes the cooperation of both heaven and earth. God calls for an ethical and moral standard to be put into place. Salvation includes deliverance, safety, and freedom from distress. Jehovah will create both righteousness and salvation in Israel. Because of God's disappointment with the returning remnant (Dan. 10-12), many of the aspects of this prophecy would not be fulfilled until the arrival of the Ideal Servant.

2. Israel should not question God's ways (45:9-13)

(9) Jehovah now answers Israel's anticipated complaint concerning being delivered by a heathen king. For a man to complain about what his Maker is doing is absurd. Man, like a pot made of clay, really has no say in how things will turn out as only God (the Potter) makes such decisions.

(10) Israel contending with the Lord over this matter (or any matter) is like a child contending with his parents and criticizing them for making them what they are. The child complains that he should have been made different or not at all.

(11) Since Jehovah is the Maker, it is up to Him how the vessel will be made. Man should inquire of the Lord as to His purposes and then refrain from criticizing once those purposes are made known. It is interesting that everything man wants and needs to know is revealed to him in God's word and His creation, yet man refuses to go to either of those places for the answers.

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(12) The earth was created and man was placed upon it by God's wisdom. God gives the orders and the directions, He does not take either orders or directions from man.

(13) There are no legitimate reasons for the people to complain against Cyrus or God's use of Cyrus. God's plans are righteous and those plans will be carried out.

D. The Effect Of Israel's Deliverance Will Cause The Gentiles To Turn To God (45:14-25)

1. Israel shall be saved by the Lord with an everlasting salvation (45:14-19)

(14) The Gentiles will be effected by Israel's redemption and return. Many of then will join Israel of their own free choice. The three specific nations mentioned probably represent the Gentile nations in general. Many Gentiles will realize that the God of Israel is the One True God.

(15) Now Isaiah expresses his astonishment at what has been done. The fact that Jehovah had previously hid his plans to save the Gentiles is unveiled here for at least Isaiah to see. Since there is no other God, then Israel's God must be the Savior of the world ­ Gentiles included.

(16) The makers and worshipers of idols are put to shame by the workings of Jehovah. Their cause has become a lost cause, never to be resurrected among Israel again.

(17) Jehovah will provide his people with a permanent and endless salvation, while the idols will provide their people with nothing. Israel will be free from the confusion and shame found among the idolatrous nations. All of these promises were fulfilled in their spiritual sense under the Messiah. The return of the people under Cyrus however, opened the way for the blessings to come through the Christ.

(18) Jehovah has two great witnesses that declare that He is the One True God: creation and revelation. When He created the earth He did so with purpose and a plan.

(19) God has openly spoken to His people since the beginning. First, directly (Deut. 18:18,19), then through His prophets and inspired writers. God created man to live under His precepts, not in spiritual and moral confusion. The physical world is all-sufficient for man's physical needs, therefore the spiritual world is all-sufficient for man's spiritual needs. God's revelation concerning all our needs testifies to His Godhood.

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2. The Gentiles will turn to Jehovah when they understand that He is the One True God (45:20-25)

(20) Jehovah calls all the heathen to join His people. Those that refuse to follow Jehovah will continue to live in a world of spiritual chaos and moral confusion. The remnant of the children of Israel that will escape judgment is an indication that only a remnant of the Gentiles will escape as well.

(21) The inability of the idols to produce anything that their prophets foretell will cause them to fall further and further into disrepute. The good-hearted heathen will come to recognize Jehovah as the God of all, both Jew and Gentile.

(22) Jehovah appeals to all men to respond to Him, yet even though all are invited, not all will respond.

(23) When Jehovah takes an oath He must take it in His own name. Here Jehovah swears that every knee shall bow to Him. If not on this earth, then where? In eternal judgment. God's word in this matter (as in all matters in which He utters a word) will stand forever.

(24) Anyone who seeks righteousness and truth must come to God. Since everyone will not seek righteousness and truth, they will be in opposition to God and will ultimately pay the consequences.

(25) When taken as referring to spiritual Israel this verse is realized to its fullest extent. The return under Cyrus stands as an example of an even greater return. The deliverance and redemption under the Messiah would encompass both Jew and Gentile.

V. THE ONE TRUE GOD WILL BRING BABYLON TO DOOM (46:1-48:22)

Chapter 46 - Jehovah and the Gods of Babylon

A. A Comparison Is Made Between Babylon's Idols And Israel's God (46:1-13)

1. Babylon carries their idol on their shoulders whereas the Lord carries Israel, not they Him (46:1-7)

(1) Bel is a title given to the Babylonian god Marduk. Nebo is the son of Marduk, and has its name incorporated into the names of the rulers of Babylon (e.g.: Nebuchadnezzar). The prophet makes a distinction between the so-called deities and the idols that represent them. These

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idols are cumbersome and cause the beasts of burden that transport them to become weary.

(2) These gods will be unable to deliver their people, so they will go into captivity. History shows that Cyrus accepted the idols as part of the surrender of Babylon and paid homage to them. While this acceptance by Cyrus extended their "life," they were eventually cast down and destroyed forever.

(3-5) Isaiah now urges the remnant to hearken (v.3), remember (v. 8), and hearken (v. 12). He does this to call attention to the striking differences between the idols and Jehovah. The heathen idols must be carried about, while Jehovah has born Israel both physically and spiritually (Ex. 19:4; Deut 32:11; 1:31; Isa. 40:11; 63:9). Today we must consider our own religion in the same light: are we carrying it our does it carry us?

(6) Isaiah points out that in every aspect idolatry is diametrically opposed to the real God. An idol must be created by man, yet man was created by the real God. The materials used to create an idol were first created by the real God.

(7) The idol is inanimate, while the real God is omnipresent. When called on by its followers the idol remains silent, yet the real God answers the prayers of His true believers.

2. God's purpose will be established (46:8-13)

(8) Now the admonition to remember. Remember that idols cannot save, but God can. God calls the people to repentance. Israel had transgressed God's laws by rebelling against Him, their sovereign King. Because of this rebellion, Israel will find itself in Babylonian captivity.

(9) They must also remember the things that God said in the past. The things that God prophesied in the past to come true, have come true and thus confirm that His new prophecies will come true. God repeats His claim to absolute deity, that is "the Being who unites in Himself all divine majesty by which reverence is evoked." (Delitzsch)

(10) The people must not waver in their allegiance - it is either God or the idols, but not both. God has always declared what He would do before He did it. The people should look back into their own history as God's chosen ones to see this fact.

(11) Now the man God has chosen will come from a far country to the east of Babylon. When Cyrus does come, conquers Babylon, and allows

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God's people to return, this will further establish Jehovah's claim to being the One True God.

(12) Jehovah calls on the stubborn-hearted (probably the transgressors of v.8) to hearken. These are far from God's moral, ethical, and spiritual standard. It is their transgressions that have caused the need for the Babylonian captivity.

(13) The basis for all of Jehovah's actions is His righteousness. In addition to His righteousness is His grace which in turn brings forth His salvation. Righteousness, grace, and salvation are characteristics of the One true God, not idols. The stubborn-hearted cannot experience salvation until they repent, that is, have a change of affection, mind, and will. It is after this repentance and through faith in God that a man will have the impetus to be consistently obedient to God's word. The righteous will be returned to Zion and stand as a sign for Jehovah's glory.

Chapter 47 - Jehovah's Judgment Pronounced on Babylon

B. Babylon Will Be Transformed From A Queen To Widowhood (47:1-15)

1. She will no more be called "tender and delicate" (47:1-11)

a. The humiliation of Babylon (vv. 1-7)

(1) The former queen will become a slave girl. This is God's prediction as to the fate of the city of Babylon. The time of luxury and power will come to an end for the Chaldean Empire.

(2) Babylon will be relegated to menial tasks far below her former station. The glory of the nation will be stripped away as an act of humiliation for all the world to see.

(3) Babylon will be mocked by men as she stands stripped of her power, wealth, and glory. God's righteousness demands that all unrighteousness be avenged. Those that refuse to repent will not avoid God's judgment.

(4) It is uncertain who is speaking here, the prophet or the captives. In either case it calls to mind Psalms 118:23: "This is Jehovah's doing;/ It is marvelous in our eyes."

(5) The former proud queen is now commanded to sit in the silence of her shame and grief. She is doomed to obscurity and finally oblivion.

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(6-7) The Lord explains why the judgment against Babylon will be so severe. Babylon totally disregarded all the God-given rights that mankind is entitled to as ones made in the image of Him. Because their methods were cruel and inhuman, their punishment would fit their crimes. Babylon had tried to elevate herself to the realm of deity through her pride, but this same pride would be her downfall.

b. Babylon's blasphemous claims and their consequences (vv. 8-11)

(8) Babylon would make claims that only Jehovah could truly fulfill. These included: saying I am, claiming that nothing could stand in the way of her destiny, and that she would never be relegated to slavery.

(9) To prove her wrong, God will bring calamity upon her quickly and thoroughly. Her magical arts of witchcraft, astrology, and sorceries could not protect her.

(10) In addition to cruelty and arrogance Babylon was guilty of trusting in wickedness which would include her self-deification and the occult arts. Babylon's own wisdom and knowledge would not save her, indeed they would contribute to her downfall.

(11) Babylon will not see her destruction coming until it is too late. When she does realize that the end is near, none of her magical arts will be able to charm the destruction away. Calamities and devastation will come upon her suddenly (1 Thess. 5:3).

2. The occult arts will not be able to deliver Babylon (47:12-15)

(12) The Lord challenges the city to use all of her occult arts to try and withstand Him. These practitioners were as serious about their arts as scientists are about their studies today. They were not amateur magicians, but full-fledged warlocks.

(13) Man has always had the urge to look into the future, but this has always been God's prerogative. Babylon will consult astrologers, star-gazers, and monthly prognosticators. All of these men were those who studied the heavens to try and predict future events. God directly challenges these men.

(14) Not only will these occultists not be able to save Babylon, they will not be able to save themselves either. They will be consumed in a flash fire, a flame that is good for nothing except to use up all its fuel and then be gone.

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(15) Earthly pursuits of things that are only the work of God are bound for failure. Babylon's occult arts will fail her, as will her allies in arms and trade. There shall be none to save thee.

Chapter 48 - Assurance of Deliverance

C. Israel's Troubles Were The Result Of Their Obstinate Attitude (48:1-22) - In this chapter the prophet Isaiah projects himself into the time of the Babylonian captivity and then from that vantage point looks back at the cause of the captivity and forward to the deliverance by Cyrus (Hailey).

1. Israel had not leaned on the Lord in truth and righteousness (48:1-11)

(1) The people are called by the name Jacob rather than the preferred Israel because their lives had reflected their forefather's former attitude - the supplanter. They appeal to God in an oath, but that oath is not in truth.

(2) They claim to have leaned on the Lord for support and to outward appearances it may have seemed they had, but inwardly they were far removed from Jehovah.

(3) Jehovah affirms His power of prediction. A power that no heathen god has demonstrated. The history of God's dealings with Israel prior to the time of Isaiah stood as proof of God's power in this respect.

(4,5) Jehovah declares in advance what He will do to counteract Israel's rebellious attitude. Here He lists three of their most unappealing characteristics: 1, they are stubborn; 2, they are stiff-necked; and 3, they are hardheaded as they fight against their God-given duties. They even would ascribe the actions of Jehovah to their own carved images.

(6) Because of all that they had seen and experienced at the hands of Jehovah you would expect the people to confess His name and preach His word, but they refused. Failing to benefit from their own history, God, through Isaiah, will now show them more hidden things. Since Isaiah has already revealed Cyrus, it is likely that these new and hidden things will be concerning the Ideal Servant (Isa. 49:1-13;53), the enlargement and glory of redeemed Zion (Isa. 54), and the new heaven and the new earth (Isa. 65:16,17,25). These things are not new in the mind of God, because He foreknows all things. They are new in the minds of the people because they have been hidden from them.

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(7) Our comments on verse 6 show us in what sense these things are being created now. Israel did not have previous knowledge of how Jehovah would bring these things to past because then they would have been able to attribute their knowledge to their idols.

(8) Much of what God has revealed to Israel through the years would have led them to believe that He indeed had an ultimate plan for them, but their ears were not opened to understand (1 Cor. 2:8-13). Because of their unfaithfulness, treachery, and total disregard for the terms of God's covenant from the beginning, they were unable to comprehend what Jehovah had in mind.

(9) Even with such evidence of their unfaithfulness, God still chose to defer a full expression of His anger because the Savior had not yet come. Please note that when the Savior did appear and Jehovah no longer needed Israel to continue His covenant, they were destroyed.

(10) To refine silver an intense heat must be applied for it to be totally purified. Jehovah did not apply enough heat to Israel to totally purify it, therefore dross and impurities remained. The fire afflicted Israel but did not purify it.

(11) Jehovah's anger will be deferred for His own sake. He will not destroy Israel so that His name will not be defiled, desecrated, or dishonored by the heathen. He will not allow the heathens to give their idols credit for His doings.

2. God is faithful and will carry out His purposes against Babylon (48:12-16)

(12) By His own name Jehovah guarantees that Israel will be returned to their homeland. His name stands as such a warranty because He is eternal. As He expresses it - I am He, I am the first, I also am the last.

(13) The foundation of the earth refers to that which holds its position in space (Job 26:7; Ps. 96:10). Both the earth and the heavens are God's handiwork, therefore they are subject to His commands and they stand up together, that is they stand at attention and await His orders.

(14) Israel is commanded to assemble and answer questions posed by Jehovah concerning who had predicted the deliverer from the east. The Lord loved Cyrus in the sense that Cyrus was chosen to do God's work against Babylon and he did it faithfully.

(15) Israel's hope of complete deliverance rests totally in their faith in Jehovah. Jehovah asserts these three things concerning Cyrus: 1, I have

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called him; 2, I have brought him; and 3, he shall make his way prosperous. Cyrus will fulfill what Jehovah has called him to do. This is the last mention of Cyrus.

(16) Jehovah prepares his listeners for what He is about to say. He has spoken to the people from the beginning through His prophets. Through them He has made known His will in an understandable way. Who is the one the Lord God and His Spirit had sent? It is either Isaiah or the Ideal Servant. Hailey in arguing for the Servant appeals to the previous mention of the Servant (Isa. 42:1-13) and the rest of the book (Isa. 49:1-13; 50:4-11; 52:13-53:12; 61:1-3).

3. Had Israel only been faithful, God's deliverance would never have been necessary (48:17-22)

(17) Jehovah stands as the Redeemer and Teacher of Israel. Sending them into captivity would not be to harsh of a lesson for them based on their previous unbelief, reliance on Egypt, and worship of idols. For teaching to be profitable for the pupils, they must be willing to follow its directions. There will be no right conduct unless there is proper teaching of that conduct and a holding to that teaching.

(18,19) Jehovah wants blessings for His people. If they would have only listened, learned, and practiced what they learned! By not listening they have accepted all the responsibility for their own captivity and suffering. If they would have only hearkened to God's word: 1, their yearnings would be fulfilled; their lives would flow full and calm; 2, the fruits of their pure life would be innumerable and constant; 3, their posterity would be uncountable; and 4, their name would not be cut off. The Jews are no longer God's chosen people. While they still exist as a race, they are cast out from Him as a people (Gal. 4:24-31).

(20) Jehovah provides the people with a glimmer of hope. They will flee Babylon, they will escape back to their homeland. As they leave they are to declare that Jehovah is their deliverer. Having executed His judgment and carried out His purpose, God delivers His people. This is Isaiah's last mention of Babylon.

(21) Jehovah will provide for the needs of the people as they journey home (Isa. 43:19; Ezra 8:21-23). The language here is reminiscent of their return from Egypt.

(22) While Jehovah promises deliverance, peace, and protection for the righteous, the wicked shall have no peace. The godless among Israel will receive none of God's grace or mercy. Their end will be only chaos.

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PART FIVE: THE LORD'S SERVANT WILL BRING SALVATION THROUGH VICARIOUS SUFFERING (49 - 57) - The chief themes being: the character, mission, and achievement of the Divine Servant; and the glory of redeemed Zion.

Chapter 49 - The Servant and Despondent Zion

I. THE SERVANT IS COMMISSIONED (49:1-26) - The conservative commentators agree that the Servant in view here is Jesus Christ.

A. He Will Bring Salvation Unto The End Of The Earth (49:1-7)

1. Endowments for His work (49:1-4)

(1) This message involves all the nations of the earth. The womb refers to the spiritual remnant that returned from Babylon. The mother of the Ideal Servant then is spiritual Zion (see also Mic. 4:10; 5:2,3; Rev. 12:1-5; Mt. 2:6). In the present portrait of the Messiah, Isaiah styles Him as the Servant-Redeemer. It is in Jesus Christ that the two offices of King and Servant are united (Isa. 7:14; 9:6).

(2) The Servant will conquer His foes with words by making them His allies. Those with heathen hearts will not listen to His words and thus be destroyed. The Servant is an arrow which God will use to penetrate the hearts of men. This mission of the Servant will remain hidden until the time appointed by God (Isa. 64:4; 1 Cor. 2:9-13; Gal. 4:4).

(3) Here the Servant is given the personal name Israel. This poses no problem as to the Servant's identity because of the following verses and the use of this very passage by Paul (Acts 13:47) to refer to Christ. The new Israel will be a spiritual nation headed by the Ideal Servant who in fact personifies Israel.

(4) The Servant knows that His work will be largely rejected, by physical Israel as well as by the Gentiles. Yet Jehovah will determine the measure of His victory and give the increase from among those with a good heart.

2. The enlarged mission (49:5-7)

(5) Of course the Servant is disappointed at not reaching the majority of His own people, but the Lord assures Him that there are those who will follow Him, both from among Israel (the remnant) and from without (the Gentiles).

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(6) The preserved of Israel represent the faithful remnant. The Servant will become the light unto the Gentiles, a mission that the Jews still do not understand. Furthermore our premillennial friends do not see the spiritual nature of His kingdom and are waiting in vain for a political and material one.

(7) The Servant will not be well received. In general, man will despise and disdain Him and hold His teachings in contempt. His own people (Israel) will abhor Him. However, His final victory will be complete. All rulers of all nations along with all their people will fall down and worship Him in the judgment day.

B. He Will Comfort His People And Provide Spiritual Food And Water (49:8-13)

(8) In the day of salvation, Jehovah will help His Servant. Paul confirms that this is a reference to the Messianic period (2 Cor. 6:2). We are living in the acceptable time, the gospel age. This gospel will be carried throughout the world, as the Servant will be given to raise up land. He will bring the people a spiritual power to overcome opposition.

(9-11) Spiritual Israel is assured of God's perpetual care. The unfaithful are called upon to return to the fold. The Shepherd will lead His flock to a safe place, past any obstacles, where He will continue to watch after them and care for them.

(12) Those being led are not the refuges from Babylon, since they will be long dead, but instead peoples from all the corners of the earth.

(13) Isaiah once again calls for universal rejoicing. These verses go beyond the Jewish return from Babylon and look forward to the universal ingathering of Jews and Gentiles under Jesus Christ. There will much more to say about this as we proceed (Isa. 66:18-24).

C. He Will Not Forget Zion (49:14-26)

1. Zion's complaint and amazement (49:14-21)

(14) This prophecy also looks beyond the return of the Babylonian exiles. Their complaint reflects a despondent attitude that can only be healed by the coming of the Messiah.

(15) Jehovah tenderly responds to this cry of despondency. His love compares to the love a mother has for her infant. Even when a child makes a mistake a mother still shows compassion for her child - and so

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does Jehovah for His own. Yet His love is better than even a mother's love. It is infinite and never fails.

(16) Zion is always in the heart and on the mind of Jehovah. From before time Jehovah has had a plan for building up spiritual Zion through Christ (Eph. 3:11; Heb. 12:22-24; 1 Pet. 2:5,6; Rev. 14:1-5).

(17) Now the prophet compares Zion to a mother whose prodigal children are returning. The destroyers are gone and the children are coming home.

(18) The days of despondency are over. The full realization of this prophecy came only in the days of the Messiah, not after the return from Babylon.

(19,20) Spiritual Zion cannot be contained by the boundaries of physical Zion. The opposition that the children once faced will be removed and they will be free to practice their religion behind Jehovah's spiritual wall of fire (Zech. 2:4,5).

(21) Zion will be amazed at the number of Jehovah's true children. Physical Zion had shrunk due to their exile and their wandering to and fro. She was lonely because her wayward children had deserted her and the time of the Messiah was not yet at hand.

2. Jehovah's assurance to Zion (49:22-26)

(22) Jehovah will lift up His hand and set up a flag (ensign) to signal the ingathering of His spiritual people (Isa. 13:2). The Gentiles will answer this call and will come bearing Zion's lost ones on their own shoulders.

(23) Previously Zion had been the servants of others, but under the Ideal Servant even those that are generally served (kings and queens) will become servants to the people. The "royalty" of Zion are of a superior quality to those roundabout. They are a "royal priesthood" (1 Pet. 2:9) and brethren to the supreme King (Heb. 2:11,12).

(24) Zion is skeptical as to whether God's promises can be accomplished. Can the captives be returned from their captors?

(25) Jehovah's answer to their skepticism is an emphatic yes. Contending with God's promises is contending with God Himself. He tells Zion, I will save thy children.

(26) A gruesome end awaits anyone who contends with Him, oppresses His people, or hinders His purposes. God's enemies will destroy one

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another. The Servant will accomplish His mission and the world will know that Jehovah is the Savior, the Redeemer, and the Mighty One of Jacob.

II. GOD'S PEOPLE ARE ADMONISHED TO "HEARKEN" (50:1-51:23)

Chapter 50 - The Servant as a Suffering Prophet - A Soliloquy

A. Israel Is Encouraged To Trust In The Name Of The Lord (50:1-11)

1. The exiles are rebuked for thinking they were totally rejected (50:1-3)

(1) Now the prophet addresses the people as if they are the children of mother Zion (Isa. 49:14-22). Jehovah had neither divorced (cast off) their mother nor sold them as slaves. They still belong to Him (Deut. 24:1-4). In the case of the northern kingdom Jehovah had cast them off (Jer. 3:8,14,16) and would not collectively take them back.

(2) The people had hardened their hearts to the extent that none would heed Jehovah when He spoke through the prophets. To illustrate that He does have the power necessary to deliver the people He demonstrates His power over the physical world. But the people have no faith because they lack knowledge.

(3) If Jehovah has the power to deliver the people from Babylon, then He can further deliver them from Satan.

2. The Lord God will help his Servant (50:4-9) - In this song the Servant considers His preparation and qualifications for His work and His reception by the people. Throughout their history, Israel had treated God's prophets with contempt (Mt. 23:31; Acts 7:52). They would not change their stripe when the Ideal Servant appears (Mt. 22:15; 26:68). Some men cannot abide to hear the truth. "There is something in the mere utterance of truth, that arouses the devil in the hearts of many men" (Smith). In this song there is a plain description of the Ideal Servant and man's response to His God-given message.

(4) The Servant will receive His qualifications from the Lord (Deut. 18:18; Acts 3:22,23). These qualifications allow the Servant to approach His task fully prepared. He will be able to sustain with words, him that is weary. He is ever ready to speak these words of truth because Jehovah keeps them coming to Him in an endless supply.

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(5) The Ideal Servant will never shrink from His duties as many of His predecessors did (Moses, Jonah, Jeremiah, etc.). He totally submits to His teacher's will. He speaks only what God reveals to Him.

(6) When persecuted for His words, the Servant will not repay evil for evil. Plucking out hair was an expression of wrath or moral indignation (Ezra 9:3; Neh. 13:25). Spitting on another person is an act of defilement and contempt (Lev. 15:8; Num. 12:14). Jesus would take no precautions to avoid such situations (Mt. 26:67; 27:30).

(7) Jehovah will support and assist His Servant. The shameful treatment that the Servant will endure at the hands of man will not cause Him to waver. With Jehovah's help and His own determination and submission, He will be victorious.

(8) The Servant will challenge any and all comers to a duel of words - His truth versus their lies. Jesus made this very challenge in (Jn. 8:46) and it has never been answered (Mk. 14:55,56).

(9) The Servant reiterates the source of His help - Jehovah. His challenge to His enemies is: who shall condemn me? The enemies of the Servant will fade away like a moth-eaten garment.

3. The Lord will help all who trust in Him (50:10,11)

(10) The obedient will demonstrate their obedience by fearing, trusting, and relying upon Jehovah and by obeying the voice of the Servant.

(11) The speaker now turns to those that reject the words of the Servant. They attempt to light their own pathway with firebrands, but are destroyed by those very firebrands. This is an example of what will happen to any man that rejects the Lord's ways and follows his own.

Chapter 51 - Encouragement for a Prostrate Zion (1)

B. Hearken, You That Follow After Righteousness (51:1-23)

1. Faithful Israel Is admonished to hearken (51:1-8)

(1) Even among those that kindle a fire and walk into its midst, there is a faithful remnant. Here Jehovah urges these faithful to hearken (v.1), attend unto me (v.4), and hearken unto me (v. 7). Righteousness can only be achieved by listening to God's words and obeying them. Because the

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remnant will be so few and will become discouraged, Jehovah prompts them to look back to their faithful ancestors for encouragement.

(2) They should look back to the example of Abraham and Sarah the source of their own existence. The promise was made to Abraham that through his seed (Isaac) all the nations of the earth would be blessed. The remnant are the children of Isaac through faith and therefore are part of the promise that God made to Abraham. In the same spirit that Jehovah allowed Sarah to have a child when she was beyond her years, Jehovah can deliver the remnant to carry out His purpose of building a great spiritual nation.

(3) Once again the prophet speaks as if his prophecy has already come true (Rom. 4:17). However, due to the fact that only a remnant of the remnant hearkened and attended to Jehovah, the prophecy was only fulfilled to a limited extent until the Servant appeared.

(4) The people must pay close attention and be prepared to obey. The spiritual remnant will stand as a light not only to the nation of Israel, but to all the peoples. The Servant will fulfill this obviously messianic prophecy.

(5) This verse also has messianic implications. When studied in light of (Gal. 3:8) and Peter's sermon in (Acts 3:24-26) it can be seen that Isaiah is talking about salvation from sin. Remember, the plural peoples refers to the Gentiles and they have been the Lord's chosen only since the time of Christ.

(6) The Jewish order will pass away as did the pagan order. In their place will come the Servant. It will not be possible to sustain a proper relationship with God through any system that has been done away. The Servant will establish a new system of righteousness that will be for all nations to follow.

(7) Righteousness can only be known by those that let the law live in their hearts and allows that knowledge to be expressed through their will and actions. Those of the new order must be prepared to withstand the revilings and reproach of men.

(8) The same destruction that will come upon the enemies of the Servant will come upon the detractors of His people. These enemies will have the same fate as those of (50:9).

2. An appeal to the Lord and His reply (51:9-16)

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(9) Upon hearing the assurance and encouragement of (vv. 1-8) the prophet calls upon the Lord to take action. This action could be in the form of action taken in the past, such as against Rahab and the monster (probably Egypt).

(10) The prophet calls on God to deliver the exiles from Babylon just like he earlier delivered the people from Egypt. What has been done in the past, God can do again in the present.

(11) This verse is a word for word repetition of (35:10). Compare the application there with here. Here the verse expresses the people's joyous spirit upon their return from Babylon and looks forward to the joy to come through the Messiah.

(12) I, even I emphasizes Jehovah's claim to be the One True Deliverer. Those who will acknowledge this fact have nothing to fear from man. While man is temporal, God is eternal.

(13) The only reason that Israel would fear man in the first place is because they had forgotten Jehovah. The power that God possesses to create the world shows just how ultimately powerful He is. Comparatively speaking no earthly oppressor can match the fury of God.

(14) Those that are under Babylonian captivity will be loosed, but only in God's good time. Jehovah will care for His people so that the remnant will not see corruption.

(15) Their assurance is God's word. Further proof of His power is His control over nature.

(16) God's words have been delivered to His prophets. His prophets and therefore His words are protected by His infinite power. His words promise a new order, a spiritual Zion. This city of the new spiritual people exists through the Messiah now and forever!

3. An appeal to Jerusalem to awake (51:17-23)

a. Jerusalem's tragic plight (vv. 17-20)

(17) Compare this pitiable picture to (Ezek. 16:23-43). The woman pictured is Jerusalem and the cup she has drained is Babylon. She drinks, she staggers, stumbles, and falls. Her judgment is complete as she drains even the dregs of the cup of God's wrath.

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(18) None of Jerusalem's children is capable of guiding her back to sobriety and the true path. Only Jehovah can restore Jerusalem and her family.

(19) Who will comfort Jerusalem in her drunken state? Who will give her sympathy? Two things had come against Jerusalem: 1, desolation and destruction, and 2, famine and the sword. Only the Lord can comfort her in such a condition and only the Lord is willing to do so.

(20) The sons of Jerusalem are helpless as animals caught in the hunters nets.

b. Jehovah's gracious promise (vv. 21-23)

(21) Because of Jerusalem's condition she needs the Lord's advice - to listen to what the Lord has to say.

(22) Jehovah had administered his judgment , now He will set the extent of its duration and the time of restitution. He will remove the cup of wrath from their hands.

(23) Babylon will now drink the cup of wrath that they once had been (Jer. 51:7). Jerusalem had been subjected to cruel and harsh treatment at the hands of Babylon. In turn Babylon would get a dose of her own medicine (Jer. 51:54-56; Hab. 2:15,16).

III. THE VICARIOUS SUFFERING OF THE SAVIOR (52:1-53:12)

Chapter 52 - Encouragement for Prostrate Zion (2)

A. The Past Care Of The Lord Is Assurance For The Future (52:1-12) - The thoughts of these 12 verses rightly bbelong with chapter 51.

1. Jerusalem is exhorted to awake and put on beautiful garments (52:1-6)

(1) Once again the prophet uses the double imperative, Awake, Awake! The time has come for Zion to arise from her self-inflicted drunkenness and take up her rightful place as queen. She should clothe herself with garments befitting her station, such as a robe that represents either her redeemed children (Isa. 49:18) or her own salvation and righteousness (Isa. 61:10). For Zion to be clothed in this way, the people must first clothe themselves in the beauty of holiness. Jehovah will return to the Holy city when it is properly cleansed. Physical Jerusalem never attained this state of purity even after the return from Babylon. Other prophetic utterances point to spiritual Zion as the subject of this verse ((Ezek. 44:9; Joel 3:17; Zech. 9:8-10). Everyone who enters the spiritual city of God will

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be circumcised with the circumcision not made with hands (Col. 2:11; Rom. 2:28-29; Gal. 6:15). No one else will be admitted.

(2) The prophet now contrasts the status of the two cities, spiritual Jerusalem and physical Babylon. The latter will come down and sit in the dust, while the former will shake off the dust, sit on the throne, and loosen its bonds of captivity. Babylon will be reduced from worldly glory to humility and shame, while Zion will be exalted from shame to divine glory.

(3) Jehovah's people had been taken from Him without a price being paid, therefore He had the right to take them back without payment. Neither Jehovah nor Judah were in Babylon's debt, because Judah's sins were against Jehovah and had nothing to do with Babylon.

(4) Israel had gone down to Egypt as guests but later were made slaves (Gen. 45:16-20; 47:5,6). Assyria had no reason to oppress Israel, yet she was used as an instrument of God's judgment (Isa. 10:5-10) because of her lust of conquest. Jehovah was within His rights to deliver from both of these nations whomever He chose.

(5) By the same reasoning Babylon holds no claim to her captives or the booty gained by the invasion of Judah (Hab. 1:5-11). There is no reason that Jehovah should not deliver His people from captivity. Their sins had brought Israel to Babylon, but it was Babylon's blasphemy that led to Israel's release (Ezek. 36:20,23; Rom. 2:24).

(6) Eventually the Lord's name would become known world-wide. This would occur when Zion was redeemed and clothed in salvation and righteousness. His might, power, wrath, fury, righteousness, justice, love, mercy, fatherhood, and providence will all become known in that day. His people will know that He has spoken and He has kept His word.

2. The day of deliverance is heralded (52:7-12)

(7) Isaiah looks into the future and sees God's promises fulfilled. The feet actually symbolize the messenger (Nah. 1:15). The messenger is seen upon the mountains of the whole world. He proclaims peace between God and His people through redemption. His message contains words of moral good and moral blessing. He brings a message of salvation. While the message contains words concerning the deliverance of the exiles, it is not limited to that event only. Paul applies this same verse to the apostles of the Christian age thereby showing its universal application (Rom. 10:15).

(8) The vision continues with watchmen waiting upon the messenger. These watchmen are entrusted with guarding the city and keeping the people informed. Upon seeing the messenger approaching they burst

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forth in singing praises to God their Redeemer. These things they will observe closely - eye to eye.

(9) The Lord has fulfilled His promise to restore and raise up the waste places (Isa. 44:26; 51:3); therefore rejoice!

(10) Jehovah responds to the cry of (Isa. 51:9) by baring his holy arm. He has figuratively "rolled up His sleeves" and gone about His work with diligence. His deliverance of physical Zion through Cyrus foreshadows their spiritual deliverance through the Servant. Does all the ends of the earth have seen the salvation of our God mean: 1, everyone in the world has heard of the salvation of the exiles, or 2, they themselves have shared in that salvation? While (1) is the probable meaning let us not rule out (2) completely as that was God's ultimate plan.

(11) Many changes would take place in the 50 to 70 years that Judah was in exile. The people were hesitant to leave and had to be coerced by the prophet's words. Here we see a difference between the Egyptian return and the Babylonian one: the people were to take nothing from the Babylonians as they departed, while they despoiled the Egyptians (Ex. 3:22; 11:2,3; 12:35,36). Isaiah now addresses the priests and Levites: cleanse yourselves, you that bear the vessels of Jehovah. The prophet knew through inspiration that the vessels of the temple taken by Nebuchadnezzar, would be returned by Cyrus (Ezra 1:5-11). The spiritual side of this call to depart extends to the saints in the time of Paul and John (2 Cor. 6:17; Rev. 18:4).

(12) A second difference between the two returns is seen in the fact that they were to depart with haste from Egypt, while their departure from Babylon was to be deliberate. The Pharaoh issued orders for the people to be pursued, while Cyrus issued orders to send them home. Jehovah will watch both the front and the rear of the returning column, surrounding the exiles with His presence and alleviating the need for haste.

Victory Through Vicarious Sufferings (1)

B. The Servant Will Be Wounded For The Transgressors (52:13-53:12) - This is the fourth of the so-called Servaant's Songs and in it Isaiah reaches the pinnacle of his prophecy. The third song (Isa. 50:4-11) pointed out that the Servant would suffer but did not explain why. The Servant will conquer as a sufferer, not a warrior. He will emerge in triumph from His suffering and shame. This song does not include the voice of the Servant, but He is the central figure of both the prophet and Jehovah. The passage deals with the whole of time: past, present, and future. Note the various

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features of the Servant's character, life, and mission: His exaltation, His acquaintance with grief, His ill treatment and vicarious sufferings, His total submission to the will of His Father, and His victory and reward. On these hang the whole of New Testament preaching and the salvation of all mankind (Hailey).

1. The Servant's destiny (52:13-15) - In these concluding verses of chapter 52 the theme of chapter 53 is presented in reverse order: exaltation followed by suffering.

(13) The Servant will act with divine insight which in turn will affect the desired results. By using the three similar terms (exalted, lifted up, and very high ) the prophet shows a progression indicating the beginning, the continuation, and the climax of His exaltation. The climax was reached when Christ was raised from the dead and set at the right hand of God (Acts 2:32,33; Phil. 2:5-11).

(14) Before He can be exalted He must suffer basely and severely. His suffering and the disfigurement it caused is emphasized. The people will be repelled by what they see, this is not how they envisioned their deliverer. This passage and the one to follow do not deal with the Servant's facial features or stature, but instead His humiliation, suffering, and shame.

(15) People, nations and kings will be astonished, startled and speechless in the presence of the Servant.

Chapter 53 - Victory Through Vicarious Sufferings (2)

2. His career (53:1-3)

(1) Who are the proclaimers of this message? According to John (Jn. 12:37-41) and Paul (Rom. 10:16-21) the message is from God through Isaiah, Jesus, and the apostles. The arm of Jehovah represents His power. This is His power to bring salvation to all that believe the message.

(2) Here Jehovah switches to the past tense to show the certainty of the prophecy. It is as if it has already been accomplished. The Servant's growth will be tended by Jehovah. The dry ground is caused by the long neglect suffered by the household of David. Judah would be a political, spiritual, and moral wasteland when the Servant arrived. In this wasteland the Servant would flourish in spite of the circumstances. He will not be an imposing physical specimen, only a carpenter's son from Galilee. His mistreatment at His trial and crucifixion will make Him a repulsive sight.

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(3) By the standards of the world He would be nothing; he would be despised. He would be held in contempt (Gen. 25:34). He would be well aware of the spiritual sickness and grief perpetrated among His Father's people. He would take all of this sin and grief upon His own shoulders. Man would not see Him for what He really was, the only true conduit to God the Father.

3. His suffering (53:4-6)

(4) The sicknesses and mental anguish born by the Servant are ours, not His. Yet, because of His suffering, people would think that He was suffering for His own sins. Physical diseases came to this earth through the work of Satan and man's violation of God's laws. But more is involved in the healing work of the Servant than just physical maladies. His healing work must include our spiritual sickness as well (1 Pet. 2:24; Heb. 9:28). The only way the Servant was smitten of God was because God allowed Him to suffer and offered Him up as a sacrifice for man's sins.

(5) This verse suggests His impending crucifixion. Many commentators feel the word pierced (instead of wounded ) would more accurately reflect what is said elsewhere (Ps. 22:16; Jn. 19:34, 37; Zech. 12:10). Our transgressions include our rebellion against God's authority, which caused our separation from Him in the first place. Becoming sin on our behalf caused the Servant to be bruised (or crushed). He took our punishment in our place. This punishment would include eternal separation from God if man was left to bear it himself (2 Thess. 1:9). Jesus was able to bear this punishment without taking up eternity to do it because of His sinless nature (Ps. 22:1; Mt. 27:46; Eph. 2:14-18; 1 Pet. 2:21-25).

(6) All of mankind have strayed from the path of righteousness. In addition to straying as a race of beings, each of us has individually turned from God as well. Iniquity involves rejecting God's ways for man's ways. Each of us is responsible for our own conduct, whether right or wrong.

4. His submission (53:7-9)

(7) This section looks ahead to the Servant's suffering, death, and burial. He was subjected to horrible treatment, yet He suffered it quietly (Mt. 27:1-14; Lk. 23:9).

(8) This verse foreshadows the unfair treatment of the Servant at His trials. His trials were a mockery of justice and from them He was carried away to His death. Pilate would find no crime in Him worthy of death (Jn. 18:38; 19:4, 6), but would deliver Him to His death anyway (Jn 19:16). The nature of His death was violent and few, if any, that witnessed it were aware of its significance at the time.

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(9) Because of the manner of His death He would be appointed a criminal's grave by either the Romans or the Jews, but in spite of their customs, he would be buried in the tomb of a rich man (Mt. 27:57-60). Because His life was lived sinlessly, His speech was always pure, and His Divine mission was accomplished, His Father providentially provided Him with the burial He deserved.

5. His reward (53:10-12)

(10) Jehovah was pleased in the fact that Jesus would provide the world with a sacrifice capable of redeeming mankind. The suffering and crucifixion was not an accident or detour in God's plan, but part of His eternal plan (Acts 2:23). All offerings and man-made sacrifices under God's previous systems pointed to the messiah as their culmination (Heb. 9:13,14; 10:10). Three things result from His sacrifice: 1, He will see spiritual Israel reborn (Rom. 2:28,29; Gal. 6:15,16; Phil. 3:3); 2, He will be resurrected and extend His days into infinity (Rev. 1:17-18); 3, He will hold the book of God's plan for the redemption of man (Rev. 5:4-7).

(11) Both Jehovah and the Servant will be satisfied with the results of the Servant's earth-life. The sinner will be justified by his knowledge of the Servant (Isa. 54:13; Jn. 6:44,45; Rom. 10:17). To have our sins born by the Servant, we must come to know Him.

(12) The Servant's conquest over sin and death is also a victory over the Devil. Satan will not conquer the whole world, but must divide the spoils with the Servant (see all of these: Lk. 11:21,22, Mt. 12:29; Jn. 12:31; 14:10; Heb. 2:14,15). The Servant's soul was poured out deliberately, not by accident, so that He could make intercession for the transgressors (Lk. 23:34; Heb. 7:25).

IV. THE FUTURE SPLENDOR OF ZION IS PROMISED (54:1-55:13)

Chapter 54 - The Future Splendor of Zion

Many will attempt to interpret this chapter as a prophecy of the exiles return and the rebuilding of physical Jerusalem and ultimately physical Israel. However, it is more likely that this chapter shows us the results of the suffering and victory of the Servant (as seen in chapter 52 and 53). The symbolic wife of Jehovah mentioned in this chapter is spiritual Jerusalem-Zion (see Isa. 51:17,18). She will be restored by the Servant and raised to a state of glory.

A. The Lord Will Have Great Mercy And Enlarge Zion (54:1-8)

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(1) Compare (vv. 1-5) to (49:14-23). The time of devastation and barrenness caused by the judgment against them is over. The children born here are the ones of the spiritual promise to Abraham. This can be shown by taking into account Paul's quotation of this passage (Gal. 4:21-31; Gen 12:3; 22:18). The spiritual offspring from Jehovah's renewed relations with Jerusalem-Zion will far outnumber the fleshly family of that same union.

(2) This large spiritual family will outgrow the boundaries of physical Jerusalem. She must spread the curtains of her tent to make room. She must enlarge her boundaries to accommodate her new family and make those accommodations strong enough to withstand any storm.

(3) Spiritual Zion will spread out in every direction. Those redeemed by the Servant will bring the Gentiles into the fold through spiritual conquest.

(4) In her renewed relationship with Jehovah, no external force will overcome her, put her to shame, or cause her to be embarrassed. The shame of her youth that she will not forget is a reference to her idolatry; the thing that separated her from Jehovah in the first place.

(5) In addition to being the husband of Jerusalem-Zion, Jehovah is her Maker. Note the three additional titles here: 1, The Holy One of Israel (the standard of absolute holiness), 2, Redeemer, and 3, God of the whole earth (Rom. 3:29).

(6) Previously abandoned by a husband who could not abide her wicked ways, the marriage is renewed by her repentance.

(7,8) Her abandonment was for a brief time (50 years in Babylonian exile), but her renewed relationship will last forever ( read Ps. 30:5).

B. Jerusalem Will Have Glory And Permanence In The Messianic Age (54:9-17)

1. "As the waters of Noah" (54:9-10)

(9) As Jehovah will never again destroy the physical earth by water (in light of His oath to Noah), He will never remove Himself from spiritual Zion. He is not promising that the church will not be severely tested, unmercifully persecuted, or passed through the floods and fires of tribulations; but spiritual Zion will never be the object of God's wrath.

(10) Jehovah's loving-kindness and covenant of peace will never depart from the true church no matter what takes place on the physical earth (Mt. 24:35). Some things that will never change include: God's being and

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character; Christ's deity, victory, and rule; an unshakeable kingdom (Heb. 12:28); God's seal upon the firm foundation (2 Tim. 2:19); and Christ's blood-sealed covenant of peace (Mt. 26:28)

2. Glory and permanence in the Messianic age (54:11-17)

(11,12) The affliction that has come upon the city will not last forever. Viewed from the outside, the new city will be beautiful and permanent beyond imagination. Precious stones will be set into the foundations of the walls, the walls themselves, and the gates of the city. All of these things will be accomplished by the Lord, not by men. The portrait painted here by Isaiah is one of the riches of the glory of His inheritance in the saints (Eph. 1:18); it is the church of Christ.

(13) Viewed from the inside, the inhabitants have been taught concerning Jehovah (Jer. 1:34). The source of their knowledge is God's word. This knowledge plus forgiveness of sins makes up the foundation on which the church will be built. Peace will come to the children of Zion. This stands in contrast to their condition under Babylonian oppression and exile.

(14) The church will be founded on the righteousness of Jehovah and His righteousness is the basis of the righteousness and salvation of the church. There will be no oppression that can destroy spiritual Zion.

(15) If oppression does come against the church it will not be at God's instigation. If man stands firm in God's righteousness and law they cannot be defeated.

(16) With Jehovah as the Protector of the righteous the potential destroyers are impotent against them. He created those that become evil and He can and does control them as well as the righteous.

(17) If the smiths, weapons, and wasters of (v.16) are under the control of God, then he will not allow them to form a weapon that can destroy His church. The truth abiding in the saved will condemn the false accusers. All of these promises hold true in the spiritual Jerusalem of the New Testament.

Chapter 55 - The Great Invitation: Free Mercy For All

C. The Great Invitation: All Who Thirst Are Invited To Come (55:1-13) - This chapter foreshadows the invitation of Jesus to come unto Him and find rest (Mt. 11:28-30), the invitation to the marriage feast (Mt. 22:1-14), and the abundant offer of God's grace to the Jews and the Gentiles (Acts 15:11). (Hailey)

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1. Mercy is free to all who accept (55:1-5)

(1) It is by the grace of God that He now provides the previously promised ( Isa. 41:17,18) living water. The water, along with wine and milk, are freely given by God to quench man's spiritual thirst, make his heart glad (Ps. 104:15), and provide food for growth (1 Pet. 2:2).

(2) The worldly will waste their money on things that are not spiritually satisfying. They must set aside the things of the world and partake of the things of the Spirit. The Servant will provide everything that is necessary for believers to be filled unto the fulness of God (Eph. 3:19).

(3) God's grace is free, but free upon a set of conditions. These include coming to the Lord, hearing His words, and obeying those words. God has prepared an age-lasting covenant (legally binding obligation) for man. This new covenant will be established through the sure mercies of David, that is, through David's Seed. We can see from (Jer. 22:30 and Ezek. 21:27) that Jehovah did not have in mind a physical king, but instead a spiritual one. The earthly kingdom of God's people ended with Coniah and Zedekiah. Besides Isaiah, three other prophets speak of the Messiah as David: Hosea (Hos. 3:5), Jeremiah (Jer. 30:9), and Ezekiel (34:23,24; 37:24-26). Paul quotes this verse in (Acts 13:34-39) and declares its fulfillment in Christ.

(4) The second David (the Messiah) has been given to the world as a witness that can give firsthand testimony concerning the truth (Rev. 1:5; Jn. 18:37). In addition to being a witness He will also be a leader and a commander, or a ruler and one who gives the orders.

(5) The nation of the new David will be a new nation. This nation will be called by means of the gospel from among the nations (Mt. 28:18-20; Mk. 16:15,16). People who have not previously sought Jehovah will seek Him now because they will see for themselves the glorification of the new David by His Father.

2. Seek the Lord while He may be found (55:6-13)

(6) To seek Jehovah while He may be found would include inquiring after Him and His will with care and concern. Note the time limit: while He may be found. The time to seek is now (Lk. 13:25), because the Lord might withdraw Himself so that He cannot be found (Hos. 5:6).

(7) Those that want to act contrary to God's character and will must repent in both their lifestyle and their heart. God shows His Divine grace, mercy, and loving-kindness by promising to completely forgive the repentant heart.

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(8) Here begins a list of four reasons to seek Jehovah and repent. 1, Man cannot achieve the ideal of God's thoughts and ways. Man's mistake is thinking that God is on our level (Ps. 50:21).

(9) 2, God's ways and thoughts are greatly superior to man's. This is illustrated by the infinite dimensions of His dwelling place.

(10,11) 3, God's Word will fulfill His purposes in the hearts of those that draw near to hear, to give heed, and to change their ways and thoughts. The heeded word of God will completely change man's heart and therefore his life.

(12) 4, God will provide a joyful exodus. Those that are freed will go out with joy and will be led forth with peace. Once again Isaiah alludes to nature as sharing in the joy of the freed people (Isa. 35:1,2; 41:17-20; 44:23; 49:13).

(13) Jehovah will replant His uprooted vineyard with fir trees and myrtle trees. The myrtle was used in making the booths for the feast of the Tabernacles (Neh. 8:15) and the fir is a symbol of Jehovah Himself (Hos. 14:8). The Lord's redemptive work and deliverance of His people will be for an everlasting sign that shall not be cut off.

V. THOSE WHO TRUST IN THE LORD SHALL POSSESS THE LAND AND INHERIT HIS HOLY MOUNTAIN (56:1-57:21)

Chapter 56 - Consolation for the Rejected; A Rebuke of the Blind Watchmen

A. Foreigners Are Exhorted To Preserve Justice And Do Righteousness (56:1-8) - This passage looks to a time when restrictions that have hindered certain groups from joining God's assembly will be removed.

(1) Once again we see Jehovah's demand that his followers emulate His character of justice (making equitable dealings and impartial decisions) and righteousness (behavior in accordance with God's moral and ethical standards). The time of salvation is near,as is the time for righteousness to be revealed.

(2) There are three conditions a man must meet to be blessed. 1, He must hold fast the commandment of (v.1). 2, He must keep the sabbath. Of all of God's commands, keeping the Sabbath seems to be one that was kept during the Babylonian captivity. It was during this time that the use of

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synagogues as a place of worship began. There are three basic reasons for setting aside the sabbath: (a), it was sacred to Jehovah (Gen. 2:2); (b), it was a reminder to the Jews of their deliverance by Jehovah from Egypt (Deut. 5:15); (c), it was a sign to the Jews that they had been specially sanctified as Jehovah's people (Ex. 31:12-17; Ezek. 20:12). 3, He must not do anything contrary to God's will.

(3) Those that were Gentiles and those that had been mutilated were generally excluded (Deut. 23:1) from the congregation under the Old Law (see Num. 15:14; 1 Ki. 8:41-43 for some exceptions), but a time was at hand when they would be welcomed into the fold.

(4) Eunuchs could now be accepted into the congregation under these conditions: 1, they keep the sabbaths, 2, they choose the things that please the Lord, and 3, hold fast the covenant made at Sinai.

(5) If they meet these conditions the following blessings will come to them: they will have a memorial within God's house and a name better than of sons and daughters. The Ethiopian nobleman of (Acts 8) is a prime example of a eunuch who took advantage of these God-given blessings.

(6) The Gentiles now receive similar words of encouragement. The true spiritual relationship that He is offering them includes an opportunity for them: 1, to minister unto Him, 2, to love the name of Jehovah, 3, to be His servants. Additionally, they must keep the Sabbath.

(7) Anyone can now join themselves to Jehovah at His holy mountain Jerusalem-Zion (Zech. 8:1-3; Heb. 12:22-24). This promise is fulfilled in the return from Babylon (when a new emphasis was given to receiving all who would seek after Jehovah) and under the Messiah.

(8) It is clear from this verse that the Lord has Gentiles in mind when he says I will gather others to Him. This corresponds to what Jesus said in (Jn. 10:16). The large number of responses from among the Gentiles to the Lord's invitation is evident as we look back through time.

B. Israel's Watchmen Are Rebuked For Having Sought Their Own Gain (56:9-57:2) - Isaiah returns from his prophecy concerning the release of the exiles and the days of the Ideal Servant to his own day. Here he once again rebukes the people of his own time for sin such as idolatry.

1. A Rebuke of the blind watchmen (56:9-12)

(9) Jeremiah expands on the thought of this verse in (Jer. 12:7-10). Both the wild beasts of the field and of the forest are called to devour Judah.

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(10) The watchmen of Judah are blind. The purpose of a watchman is to keep guard on a wall and warn of approaching danger, check on certain developments (Isa. 21:6-9), and announce good tidings (Isa. 52:7,8). Though they were stationed to serve Jehovah and lead the people, they have become worthless.

(11) Even though they are not doing their job, the watchmen or shepherds, are greedy for their pay. The word shepherds primarily refers to the kings of the people. Their greedy spirit extended down from their station to that of the prophets, priests (Jer. 6:13), and finally, the people.

(12) Those that try and cover their woes and stimulate false hopes through drinking and living from day to day with no concern for the future are condemned.

Chapter 57 - A Rebuke of the Wickedness of Isaiah's Day

2. "Blessed are the dead who die in the Lord" (57:1,2)

(1) In contrast to the faithless watchmen and shepherds of (ch. 56) are the righteous. If the righteous should die before the calamity strikes Judah it would actually be a blessing for him (Mic. 7:2; 2 Ki. 22:20).

(2) In addition to avoiding the calamity, the righteous dead would partake in the well-being and completeness for which the soul of all the truly righteous yearn. Beds represents the resting place of the dead (Ps. 139:8). Eternal rest in Jehovah is the ultimate reward for any who walks in his uprightness.

C. Serving Idols Had Profited Them Nothing And Cost Everything (57:3-13)

(3) Those listed here stand in stark contrast to the righteous of (vv.1,2). The prophet repeats the charges made against the people in (ch.s 1 and 2). Their rejection of Jehovah and of true worship had led them after heathen witchcraft, made them the offspring of spiritual adulterers, and caused them to become spiritual adulterers themselves.

(4) Opening the mouth wide and sticking out the tongue are signs of derision (Ps. 22:7). In doing these signs Judah is scorning Jehovah. The transgression and falsehood represent idolatry and the idols. Then as now, we are the offspring of him whose will we do (Jn. 8:44; Rom. 6:16).

(5) Idolatry was rampant among the people prior to the Babylonian captivity, yet there are no records of it after the return. The Israelites had

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never destroyed the Canaanite holy places as they were instructed (Deut. 12:2). In fact they even erected more altars as the years passed. The people practiced all the abominations of the Canaanite gods including sexual perversions and child sacrifice.

(6) Their only inheritance will be found here on this earth. They have nothing more to look forward to; this will be their portion.

(7) Idolatry was practiced everywhere in the land in those days. From the valley below to the mountains above, the false-worshipers sought the bed of idolatry.

(8) In their houses the idolaters had made memorials to their gods. Their behavior is like an adulterous spouse who forsakes the marriage covenant and takes up with another. This spiritual adultery was not a spur of the moment thing, but a premeditated and preplanned affair.

(9) When the people rejected Jehovah, it was natural for them to seek help elsewhere. We do not know exactly which king is in view here, but we do know that Ahaz and the ambassadors of Hezekiah looked to foreign kings for help (2 Ki. 16:7; Isa. 30:1-6). The people have reached the lowest depths of debasement.

(10) Even though their attempts to receive help from outside sources always failed, Judah would not give up their idols. Today, many refuse to give up their cults and false religions and turn to Jehovah for their spiritual needs. They may find momentary rest and strength in their false beliefs, but these beliefs will have no staying power or eternal blessings.

(11) Because the people's attitude toward Jehovah had been one of negligence, indifference, and outright rebellion they had put their reverential awe at the feet of their idol-gods. Their false righteousness led them to live a lie.

(12) ... Thy righteousness is really no righteousness at all. Jehovah will expose it as a false righteousness. Their activities on behalf of their idol-gods will only bring judgment and destruction down on their heads.

(13) When the people finally realize that they have sinned it will be too late for their salvation. Now contrast this to the blessings promised to the righteous. While Jehovah had promised Israel that they would hold the land "forever," this promise was conditional (Ex. 32:13; Lev. 26:14-45; Deut. 28:63,64). Israel had not kept the covenant of Jehovah, therefore they were plucked off the land and scattered. Isaiah came offering the people one last chance to keep possession of the land.

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D. The Humble And Contrite Will Receive Blessings (57:14-21)

(14) The Lord now calls for the preparation of a highway for His people. Anything that would stand in the way of the people's safe return must be removed; this would include: idolatry, unbelief, hard hearts, and evildoers.

(15) Jehovah styles Himself as the high and lofty One, the only One who has the right to make such demands as in (v. 14). Though Jehovah dwells in heaven itself, he condescends to dwell among those of a contrite and humble spirit. His very presence will bring that person out from under the weight of his sins. A man's spirit is his immaterial consciousness, the seat of his conscience; while his heart is the seat of his knowledge, emotions, and will.

(16) Jehovah's unrestrained wrath would ultimately consume the world. He therefore will choose to defer His anger (Isa. 48:9), allowing His longsuffering to become our salvation (2 Pet. 3:15).

(17) In addition to sins such as idolatry, faithlessness, and forgetting God, the people are also guilty of covetousness - greed or lust for personal gain. Micah calls these greedy ones cannibals (Mic. 2:1,2; 3:1-4). Regardless of the discipline administered by Jehovah, the covetous heart would not be swayed from its path of destruction.

(18) In spite of all of these shortcomings, Jehovah will heal Israel. This healing will take place after the days of wrath. 1, He promises forgiveness of sins and a restoration of a proper relationship with Him. 2, He will lead the people, directing them in the right path. 3, He will restore their spiritual comforts. The mourning here is probably over the condition that the nation found itself in.

(19) The Lord will bring true peace into existence for those that follow Him; those that are nearby and those that are far away, both of the Jews and the Gentiles.

(20) The wicked, in their restless and unregenerated condition, contribute nothing to moral and spiritual life; proving the Lord's statement of (Mt. 12:30): He who is not with me is against me.

(21) The wicked can find neither rest nor peace in their separation from God.

PART SIX: THE FUTURE GLORY GOD HAS PROMISED FOR HIS PEOPLE, THE NEW ZION (58:1-66:24) - Having revealed the captivity to come, the assured return of the remnant, salvation in the Servant, and

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the glory of future Zion, Isaiah now addresses his thoughts to conditions during his lifetime (Hailey).

Chapter 58 - Right and Wrong Observances of Fasts and Sabbaths

I. THE MERIT OF TRUE AND SINCERE SERVICE TO GOD (58:1-14)

A. Hypocritical Formalism Is Rebuked And Contrasted With The Blessings Of True Religion (58:1-12)

1. Cry out! Spare not! (58:1,2)

(1) The prophet is to warn the people using a forceful voice. He is to expose the sins of the people and warn them of the consequences of those sins.

(2) Their sin is not unlike that of the New Testament Pharisees - formalism and hypocrisy. The prophet has already pointed out that outward appearances of religion without sincerity are an abomination to the Lord (Isa. 1:11-14).

2. Hypocritical formalism versus true fasting (58:3-12)

(3) Fasting had been a part of Israel's life from the beginning and was usually practiced out of a genuine sense of need, yet in this period before the captivity their fasting had become meaningless (Jer. 14:12). The people could not understand why God would not take note of their fasting. The prophet makes it clear that their fasting was not recognized because it was not sincere.

(4) The fasts are becoming a time of strife and contention among the people. Their hearts are not humble and contrite, but instead selfish and contentious.

(5) Jehovah only ordained the fast of annual atonement (Lev. 16:29-31). These fasts that the people had taken upon themselves in no way met the requirements of the Lord's ordained fast. They were fasting without the spirit of remorse, humility, and sincere petition to the Lord ­ their fasts were nothing more than hypocrisy.

(6) The fast that the Lord commands is more about the people's relationship with one another than it is about abstinence from food. Some of the Jews were being held in illegal slavery by their fellow countrymen in violation of (Ex. 21:2, Deut. 15:12; Lev. 25:39).

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(7) Other demands required by the "Lord's fast" include: 1, sharing food with the hungry; 2, opening one's home to the distressed and destitute; and 3, providing clothes for the unfortunate. The New Testament calls this hospitality (Heb. 13:1,2).

(8) God will reward just conduct. If the fast is carried out correctly then Jehovah will recognize it and bless the participants.

(9a) Jehovah will answer the prayers of the true believers - in this case, those that fast correctly. The prayers of the hypocrites will neither be heard nor answered (Prov. 28:9).

(9b) Verses 9b-12 will repeat and enlarge on what has already been said in verses 1-9a. The Lord's blessings are always conditional. Among the changes the people must make are: removing the yoke of affliction from their brethren, stop making scornful accusations towards one another, and they must cease from speaking wickedly of their brethren.

(10) Additionally, the Lord demands that the people be sharing, sympathizing, comforting and willing to bear one another's burdens. It is upon these righteous souls that the blessings of Jehovah will come.

(11) The upright will also: 1, have Jehovah's guidance and will not stumble; 2, have Jehovah comfort and fill their souls; and 3, have Him make strong thy bones. The upright will be as productive as an irrigated garden.

(12) The one's that will spiritually rebuild the places laid waste by sin will be the offspring of the righteous of (vv. 9b-11). The time of this rebuilding could occur during Isaiah's time, after the return, or even today. In each generation it is the spiritual remnant of God's people that rebuilds upon the foundation left by the previous remnant.

B. Proper Observance Of The Sabbath Is Enjoined (58:13,14)

(13) In Isaiah's day the Sabbath was not being properly regarded. A hundred years later, during the time of Jeremiah things were no better (Jer. 17:21-23). The people were not keeping the Sabbath as a day of rest, but using it as a day of secular pleasure. Isaiah presents three ways to keep the Sabbath honorably: 1, by forsaking their own ways and emphasizing Jehovah's ways; 2, setting aside their own wants and doing the wishes of the Lord; and 3, avoiding trivial conversations or empty words during worship. Following these guidelines will make the Sabbath a day filled with spiritual delights and enrichments.

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(14) By keeping the Sabbath each person shall delight thyself in the Lord. In addition to being a day of rest, the Sabbath was a day for spiritual refreshing and fellowship with God. Faithful Israel will find delight in God and His ways. Jehovah will feed faithful Israel with the true heritage of their father Jacob and the full wealth of the promised land. All guaranteed , for the mouth of Jehovah has spoken it.

Chapter 59 - Sin: The Wall of Separation

II. SIN WAS A WALL OF PARTITION BETWEEN GOD AND ISRAEL (59:1-21)

A. The Lord Rebukes His People For Their Sins (59:1-8)

(1,2) The separation from God that the people are experiencing is caused strictly by themselves, God is not responsible. Their iniquities and transgressions have caused God to hide His face from them.

(3) Their hands were defiled with blood (Isa. 1:15; Mic. 7:3). This charge is both literal (Isa. 1:21; Mic. 7:2) and figurative (Isa. 3:14,15; 10:2; Mic. 2:1-3). Their lips have spoken lies in political, economic, social, and religious matters (Mic. 2:11; 6:12).

(4) The land was characterized by social and judicial injustice, a pattern set for the people by their rulers (Mic. 3:9).

(5) The egg of a venomous snake is poisonous whether eaten or allowed to hatch and bring forth another viper. Lies and lack of moral integrity are bound to poison a society and bring it to destruction.

(6) What the poisonous spiders weave are unfit garments and only benefit the spider. Their works are works of iniquity (Mic. 7:3).

(7) The wicked are in a hurry as the travel down Hell's Highway to do their premeditated evil. Their attitude and lifestyle are reminiscent of Noah's day (Gen. 6:5).

(8) The wicked know no peace, justice, or sense of right in their dealings with either God or their fellow man (Isa. 57:21). Paul believed these verses fit the universal condition of his day (Rom. 3:15-17) - can our world be far behind?

B. Israel's Sins Are Acknowledged And Confessed (59:9-15)

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(9) The prophet acknowledges and confesses the sins of the nation. Their sinful condition has left them in despair, gloom, and through their blindness outright darkness. Still they do not turn to Jehovah and therefore His justice does not allow Him to act on their behalf.

(10) Like physically blind men in a strange, dangerous place, the people grope for a wall which they might follow to safety. Even at noon, all appears as midnight to these blind sinners. What exactly is meant by among them that are lusty we are dead men is in dispute among the various conservative commentators. Regardless of their different interpretations the picture is one of utter hopelessness.

(11) In turmoil the people growl like bears, with sad hearts they moan sore like doves.

(12) The prophet confesses the cause of the people's stumbling: their transgressions are multiplied before God and their sins testify against them. Their sins stand as a wall of separation between them and God. The people have no excuse for not correcting their ways as their sins are known not only to God, but also to themselves.

(13) Here the transgressions are summed up: 1, by continuing in their sins, the people are denying Jehovah as their God; 2, they are mistreating those that do not have adequate protection of their rights and they have turned away from God; 3, they are conceiving in their hearts false thoughts, words, and deeds. Their failure to keep their hearts pure has caused them to act and speak against God.

(14) Again we see the combination of justice and righteousness. But here we see the people practicing injustice and unrighteousness. Truth has been cast down and without truth there can be no uprightness.

(15) In an environment like this, anyone attempting to practice righteousness will be persecuted, oppressed and destroyed by the unrighteous (Mic. 2:1,2). While the heathen had indeed afflicted Israel to a degree, the bulk of their problems had been self-inflicted by their own rejection of truth.

C. The Lord Responds By Promising Vengeance Upon His Enemies And Blessings To Those Who Turn From Transgressions (59:16-21)

(16) Jehovah was appalled at both the unrighteous condition of the people and that no man had risen up as their intercessor. It would take the work of the Ideal Servant to intercede for spiritual Israel and bring God's people back into a right relationship with Him.

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(17) Jehovah assumes the role of a warrior in His fight against injustice, transgression, and sins. He dons the armor of the warrior: His breastplate is His righteousness, His helmet is salvation, His garment is vengeance, and His cloak is zeal.

(18) Upon his victory, God will render fair and just judgment to all. This judgment will be based on the attitude of the people towards God and the deeds performed by them based on their attitude. It appears that adversaries represent the unfaithful from among the Jews, while enemies represent the heathen.

(19) Men from all corners of the earth will respond to Jehovah's judgment and offer of deliverance. Whatever the exact translation of the second half of the verse, the conclusion is the same - God is in complete control.

(20) A redeemer is one who buys back or pays a ransom for someone else's liberty or freedom. While Isaiah often refers to Jehovah as Israel's Redeemer, here we believe (along with Paul, see Rom. 11:26,27) he has the Ideal Servant in mind. In spite of Isaiah saying "to Zion" and Paul saying "out of Zion" the connection between the two passages is apparent. The Servant came to Zion offering salvation to God's chosen people, when they rejected Him He came out of Zion offering salvation to the Gentiles (Eph. 2:17).

(21) Jehovah makes the covenant and man either accepts it or rejects it. Jehovah has put His Spirit upon the Redeemer and supplied the Redeemer with words. The Redeemer will not compromise those words. The Redeemer shall see His seed (Ps. 22:30,31). There will always be a seed (remnant) to hold to His word and faithfully pass it along to the next generation of believers.

III. FUTURE GLORY OF A RESTORED ZION (60:1-62:12)

Chapter 60 - Glorious Zion (1)

A. The Glory Of The Lord Which Will Be Upon Zion (60:1-22)

1. Zion's light will be the presence of the Lord (60:1-3)

(1) Zion is commanded to arise, to put new life into her limbs. Additionally, Zion is to shine. These things will occur when the Word becomes flesh (Jn. 1:4,9,14,18).

(2) When the Light does appear the world will be in total spiritual darkness. Some will be practicing idolatry, others will be caught up in traditions, and still others will be following the philosophies of Greece and

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Rome. It will be in the midst of this darkness that Jehovah will bring forth spiritual Zion through the Light of His Son.

(3) Even the heathen and their Kings will be drawn to the Light.

2. Zion will be rebuilt in splendor and in wealth (60:4-14)

a. Made glorious through the return of her children (vv. 4-9)

(4) Zion must look in all directions for her returning children. The more delicate among the children will have to be carried to the Light.

(5) Upon their return Zion's face will light up and beam with joy. The abundance of the sea probably refers to the masses of people that will eventually respond to the Light rather than physical riches.

(6,7) Looking now to the east, the ancestors of Abraham (by Keturah and Hagar) will be drawn to the Light as well. Even these cast-off relations of Abraham will be able to stand together with the sons of Isaac because all belong to Jehovah by creation.

(8,9) Looking once again to the sea, Zion sees the white sails of ships approaching. These are the Gentiles coming from the remotest regions of the world. These too have been drawn to Zion because she has been glorified by the presence of Jehovah, His light, and His name.

b. Made glorious through offerings (vv. 10-14)

(10) Previously, in His wrath, Jehovah had used foreigners to break down the walls of physical Zion, now He will use them to build up the walls of spiritual Zion.

(11) But why would there be a need for walls if the gates are to be open day and night? This prophecy cannot refer to the return of the physical remnant because emphasis was placed on repairing the gates (Neh. 3; 7:3). It is spiritual Zion that is to keep her gates opened (Isa. 26:2). Through the open gates the blessings of Jehovah will come as will the kings made captive, not by physical force, but by the force of faith in the Messiah (2 Cor. 2:14; 2 Cor. 10:5; Ps. 110:3).

(12) Only nations willing to submit to being brought to Jehovah's city will survive, all others will perish (Mic. 5:15).

(13) Jehovah's sanctuary will be beautified by trees and the place of worship (his footstool, Ps. 99:5; 132:7) will be glorified.

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(14) The former oppressors of Jerusalem-Zion will now honor her. They will recognize her relationship to God and do homage to her in honor of her God.

3. Zion will be the city of the Lord (60:15-22)

a. Made glorious through her eternal excellency (vv. 15-18)

(15) Because of the rebellion of the Jews against God, spiritual Zion was virtually empty. Through the Light this emptiness will be repaired. Zion's population will be replenished and will stand through many generations.

(16) Those that were formerly the enemies of Zion will now be drawn to her. From these former enemies, Zion will obtain sustenance, while recognizing Jehovah as her ultimate spiritual Savior and Sustainer.

(17) God's house will progressively get better: from brass to gold, from iron to silver, from wood to brass, and from stones to iron. The new Zion will be superior to the old Zion in all points. The ruling forces of the government of new Zion will be peace (Col. 3:15) and righteousness (Heb. 1:8).

(18) This kingdom of peace will not tolerate violence; swords and spears will be made into plowshares and pruning-hooks (Isa. 2:2-4). Only those outside of Zion will know desolation and destruction.

b. Made glorious through Jehovah's everlasting light (vv. 19-22)

(19,20) The prophet continues the picture of the glorious light of Jehovah's presence in His future kingdom. The sun and the moon can contribute nothing to the light being provided by God. Neither can the light of human wisdom and philosophy hold a candle to God's spiritual light.

(21) The citizens of such a city must hold certain credentials. They shall all be righteous. Their conduct is completely governed by His law (Rev. 14:1-5). The vineyard that had previously been left to destruction has been replanted with the citizens of the new Zion. The branch of my planting will be accomplished through the work of the Servant (the Root and Branch of Jesse).

(22) The number and strength of the citizens will be multiplied. The Lord has set a time for this prophecy to occur and He will hasten it in its time (Mk. 1:14,15; Acts 1:7; Gal. 4:4). What has been promised will be done.

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Chapter 61 - Glorious Zion (2)

B. The Servant's Mission (61:1-11) - In this chapter the Servant is the speaker; through Him Jehovah will bring inner beauty to His glorious city (Hailey).

1. The purpose of His mission (61:1-3)

(1) As to the identity of the speaker here see (Lk. 4:16-21) to confirm that it is indeed Jesus Christ. The speaker declares that the Spirit of the Lord is upon Him (Acts 10:38). The speaker will bring the good news of victory and blessings to the humble, lowly, and gentle; namely those disposed to hear. He will: 1, bind up the broken hearted; 2, proclaim liberty to the captives; 3, announce the opening of the prison to them that are bound. While the return from exile foreshadowed the Servant's work the true fulfillment of this prophecy would be in Him.

(2) 4, He will loudly proclaim the year of Jehovah's favor and the day of vengeance. The use of the words "year" and "day" are probably just general expressions of "time." The vengeance will come upon whoever or whatever holds God's people in prison and 5, He will comfort all that mourn. The consolation for these mourners is that there is life after death in the Servant.

(3) The ashes on the heads of the mourners will be replaced by a headpiece of beauty. They will additionally be given the oil of joy (Ps. 45:7; Ecc. 9:8; Song 4:10), and clothed in a garment of praise. They will be called trees of righteousness because of their sturdiness, endurance, beauty, and fruitfulness (Jer. 17:7,8).

2. The effect of His Mission (61:4-11)

a. The mission and blessing of the redeemed (vv. 4-9)

(4) Those blessed by the work of the Servant have three jobs to accomplish: they are to 1, build the old wastes, 2, raise up the former desolations, and 3, repair the waste cities. The new Zion cannot be contained within the boundaries of old Zion - there must be world-wide expansion.

(5) The new Zion will not be built by just the Jewish remnant, but the they will work side by side with the Gentiles.

(6) There will be no distinction in new Zion between Jew and Gentile, as each citizen of the new order will be a priest. While the world will provide for the material needs of humanity, it is up to the saints to provide for the

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spiritual needs of their fellow man. True glory actually belongs to the redeemed, not the nations. In this fact the saints can boast.

(7) Taking the place of shame and dishonor is everlasting joy, which includes a share of the inheritance of the land of God's spiritual blessings - God's Holy Mountain.

(8) Jehovah's actions are controlled by His love of justice and His hatred of robbery (representing any iniquity). His nature demands that He destroy His enemies and reward the righteous.

(9) The godly will be a peculiar people who can be recognized wherever they go by their righteousness, joy, and peace.

b. Zion's burst of praise! (vv. 10,11)

(10) Now Zion herself breaks forth in a song of praise. The filthy rags that she has been forced to wear, due to the unrighteousness of her people, will be replaced by the finery of wedding garments.

(11) Jehovah's work in Zion will be achieved through the Servant. He will cause righteousness and praise to spring forth before all the nations. Jehovah will anoint the Servant with His Spirit, redeem and glorify Zion, establish an everlasting covenant, and make His people known among the nations

Chapter 62 - Salvation is Drawing Near

C. Zion's Salvation Is Drawing Near (62:1-12) - As with the previous two chapters it is best to place this chapter in the category of prophecy of the messianic period instead of the post-exilic period.

1. A new name will be given (62:1-5)

(1) From verse 6 it appears the speaker here is Jehovah. The glory of Jerusalem will defeat the darkness that has surrounded it for so long. She will be vindicated through her righteousness and her salvation will come through the Servant which will appear as the beam of an unquenchable lamp.

(2) This new standard of righteousness and glory will stand in stark contrast to the false beliefs and glory of the heathens. There will be a new name, but it is not revealed here. It is possible that the new name is known only to Jehovah and to Zion itself (Rev. 2:17; 3:12; 19:12).

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(3) The crown of beauty and a royal diadem represent honor, glory, and a special headdress in the form of a king's turban. Because the new Zion will be fashioned by God according to His will it will be in the hand of God.

(4) Previously, the people had forsaken the Lord, so He had forsaken them for a time. The new Zion will never forsake the Lord therefore He will never have cause to forsake her. The land had also suffered because of the sins of the people. Now Zion will be called "My delight is in her" and the land will be called "Married." Note that Forsaken and Hephzibah are names of the mothers of two kings of Judah (1 Ki. 22:42; 2 Ki. 21:1).

(5) The sons of Zion will marry the land. The children of God will enter into an intimate relationship with His Holy Mountain. The true sons of Zion will protect and honor Jehovah's land (His Kingdom) as a young husband honors and protects his bride.

2. The Lord has appointed watchmen and will provide protection over Zion as He brings salvation (62:6-12)

a. Jehovah's protection and provision for Zion (vv. 6-9)

(6,7) If these verses do refer to spiritual Zion then these watchmen will be the apostles, prophets, evangelists, pastors, and teachers of the New Testament (Eph. 4:11,12). They are constantly on the watch in behalf of souls (Heb. 13:17). They will continue to petition Jehovah on behalf of the people.

(8,9) Jehovah will not allow the spiritual food of Zion to be fed to the heathens. Enemies of God's people might take away material possessions but they cannot appreciate or take the food which abideth unto eternal life (Jn. 6:27).

b. Salvation of the daughter of Zion (vv. 10-12)

(10) Now Zion must prepare for the nations to enter her gates. This includes going out from Zion and clearing the highways. Zion must set up a rallying point (ensign) for people to see and be drawn to - this especially includes the Gentiles. This ensign is the Messiah (Isa. 11:10).

(11) The Servant will come to both Jacob and the Gentiles. When He comes the glory of Zion will be complete and God's reward to the people (a dwelling place in His presence) will be established.

(12) Those that are saved will be called The holy people, The redeemed of Jehovah. Because their redemption is from Jehovah and not man, the saved will be a peculiar people. If the citizens of Zion lose sight of their

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sacred relationship with God and try to make the church become something that God did not design it to be (such as a social club, a political action committee, or a business enterprise) then they will cease to be the peculiar holy people and become another of the thousands of religious denominations.

IV. THE PRAYER OF ISRAEL AND THE LORD'S RESPONSE (63:1-65:25)

Chapter 63 - Vengeance, Mercy, and a Prayer

A. Because Of The Lovingkindness Of The Lord Toward Zion, He Will Bring Vengeance Against All Her Enemies (63:1-9)

1. Jehovah's vengeance on his enemies (63:1-6)

(1) Here Jehovah is portrayed by the prophet as a mighty warrior returning from punishing Edom. Jehovah identifies Himself as I that speak in righteousness, mighty to save.

(2) The garments worn by Jehovah are stained red as if He had been treading wine in a winepress.

(3) The stains are the blood of His enemies, not only Edom but all nations that have come against Him. Jehovah has acted alone in bringing this judgment upon His enemies. His judgment has far reaching consequences as all my raiment has been stained. The heathen meet their Maker as His Word treads them in the winepress of His wrath.

(4) The Lord's holiness is vindicated in this vengeance against the heathen. It was in His heart to trample the wicked.

(5) Just as no counsellor could be found in physical Zion, no ally was among the peoples (Gentiles). Jehovah was appalled that no helper could be found. He therefore relied only on His own might and His own holy wrath to sustain Him through the battle with evil.

(6) The nations would be completely trodden under His feet, being reduced to a state of total helplessness.

2. Jehovah's enduring love for His people (63:7-9) - It is now time to count blessings and offer praise to Jehovah.

(7) It is probable that the prophet is speaking on behalf of the faithful remnant. Isaiah mentions Jehovah's acts of tenderness based on His everlasting love, the graciousness of Jehovah to which they can appeal for

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forgiveness, and the Lord's sympathy for His people. These are representative characteristics of Jehovah for which His followers should be thankful.

(8) Because Jehovah has chosen them as His people He has a right to expect certain behavior from them. His people must be faithful and obedient to remain in His good graces.

(9) Alexander believes this verse should be read "in all their enmity (to Him) He was not an enemy (to them)." He afflicted them to help them, not hurt them. If instead the basic translation is taken, then Jehovah is pictured as being empathetic with the afflictions of the people (Jud. 10:16, Heb. 4:15). The word angel could be translated messenger and thus could refer to Moses (Ex. 33:14), but most probably refers to the Messiah (2 Cor. 4:4,6; Col. 1:15; Heb. 1:3) who is the Word of God made flesh (Jn. 1:14). Throughout their history Israel's redemption and care have been provided by Jehovah.

B. Though Israel Often Rebelled, They Now Pray For Mercy And Help (63:10-19)

1. The people's response: rebellion (63:10-14)

(10) The people had chosen to ignore God's graciousness and instead grieve the Holy Spirit. In the end, Jehovah became the enemy of Israel-Judah just as He had become the enemy of the entire world in the time of Noah.

(11) Five questions are posed concerning the days of Moses. 1, Where is he that brought them up out of the sea...? This refers to Moses himself. 2, Where is he that put his holy Spirit in the midst of them? This could refer to Jehovah giving His Spirit to the elders in the wilderness (Num. 11:17,25,29).

(12) 3, Where is he...that caused his glorious arm to go at the right hand of Moses? This points back to Jehovah leading and strengthening Moses. 4, Where is he that divided the Red Sea and by that miracle made an everlasting name for Himself among all peoples?

(13) 5, Where is He that led them through the depths? Without Jehovah the people would have drowned in the depths of the sea, instead (with His help) they were as a sure-footed horse traveling on flat, dry ground.

(14) The people were finally led (by Jehovah) to their valley of rest - Canaan land. If God performed all this glorious work at the beginning of

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Israel's history, why is He not doing anything at the present (Isaiah's) time?

2. The impassioned prayer for mercy and help begins (63:15-19)

(15) Comparing His care for them in the time of Moses to His lack of care for them now, the people pray for help.

(16) The ground for their appeal is that He is their Father. They are beyond the help of Abraham and Israel, they must rely on Jehovah.

(17) Because the people had not hearkened to the prophet's words they had become hardened to God's will.

(18,19) The people had possessed the promised land, but through years of idolatry had caused themselves to "utterly perish from off the land" (Deut. 4:25,26). After the corruption of the land by Manasseh (2 Ki. 21:1-18) there was only one more good king; four wicked kings followed, then the destruction of Jerusalem and the Babylonian exile. This scenario seems to be the fulfillment of Isaiah's words in these verses. Those who have trodden down thy sanctuary could be the Babylonians or the idolaters (who because of their idolatry were like foreigners to Jehovah)

Chapter 64 - A Fervent Prayer

C. Their Prayer Is Concluded With A Confession Of Sin And Acknowledgment Of Dependence Upon The Lord (64:1-12)

1. Prayer for Jehovah's presence and action (64:1-7)

(1) As the prophet continues to speak for the nation he calls for Jehovah to make His presence known. The people seem to have forgotten the terror experienced by their ancestors at Sinai as they call for Jehovah to once again appear in their midst.

(2) Jehovah's presence would be as an intense fire that would cause His name to be recognized among all His adversaries as they become fully aware of His power and being.

(3) Sometimes God's actions have indeed been terrible (terrifying) things. In their prayer the people call for similar awe-inspiring actions from Jehovah (Nah. 1:5).

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(4) No idol or man-made god had ever performed anything that could be compared to the works of Jehovah. Simply put, the idols had not performed anything at all. Jehovah God is incomparable!

(5) The meaning of this verse appears to be that Jehovah meets and aids those who rejoice in Him and work righteousness. Thou meetest could also be translated "you intercede" for him that rejoices and works righteousness. In spite of all God does on man's behalf, man still sins. To be in a right relationship with God, man must seek, listen to, and obey Him (Isa. 55:6,7).

(6) Even the remnant has been affected by the consequences of the national sins of Israel. The uncleanness of the nation as a whole has made the people unfit to collectively approach the Lord. Their righteousness has become polluted, as the rags used by a women during their monthly menstrual cycle, when they, along with her garments, are impure and untouchable (Lev. 15:19-30, 33). It is during such an unholy time when the people are easily carried away from Jehovah.

(7) It is possible that even the faithful few have ceased to pray, perhaps because they believe that God no longer answers their prayers or because they are unfit to pray. Without Jehovah's assistance the nation is as weak, helpless, and shapeless as melted wax.

2. A renewed cry for mercy (64:8-12)

(8) Now their cry to Jehovah is based on Him as the Creator. The Potter can mold the clay only as the clay is willing to yield to His hands. If he cannot make a vessel of honor, then he will make one of dishonor (Jer. 18:1-4). Because the people (clay) have not yielded themselves to Jehovah (Potter), He must make of them a vessel of dishonor.

(9) The people beg God not to remember their sins in eternity. We will see God's answer to this plea as we study chapter 65, as He separates the faithful from the unfaithful and declares the destiny of each.

(10) Here thy holy cities probably refer to the cities of Judah (Zech. 2:12). The cities are to become a wilderness and Jerusalem itself a desolation.

(11) Isaiah through Jehovah's inspiration looks ahead to the total destruction of the temple and its surroundings.

(12) The prayer concludes with two questions for Jehovah: 1, In view of the described conditions how can He fail to act and 2, will the affliction continue indefinitely? We will see an implied answer to these questions in the next chapter.

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Chapter 65 - Jehovah's Response to the Prayer

D. The Lord's Answer To Their Prayer (65:1-25) - Because of their rebellion and idolatry, God will not answer their prayers the way they hoped; He cannot save fleshly Israel. Instead the present order will pass away and a new God-created order will take its place.

1. Their suffering was a just reward for their sins (65:1-7)

(1) Paul (in Rom. 10:20,21) applies verse 1 to the Gentiles and verse 2 to the Jews. It will be through the gospel that the Gentiles (a people that sought Me not) will be invited to become part of God's people (Mt. 28:18-19).

(2) Jehovah has continuously appealed to Israel to remain faithful, despite their rebellious and stubborn nature. A nature that the Jews still possessed in New Testament times (Acts 7:51).

(3) Following their own wisdom the people have: insulted, defied, and blasphemed God and practiced idolatry and other improper forms of worship.

(4) Instead of seeking God's advice it is possible that the people were consulting with the dead as they chose to sit among the graves. They also were violating God's laws concerning food, perhaps even to the extent of concocting supposed magical potions (broth of abominable things).

(5) Those that practiced these abominations considered themselves holier than the true worshipers of God. Idolaters are as smoke in Jehovah's nose; an irritant and cause of divine jealousy and deep anger.

(6) Jehovah not only keeps an account of the deeds of the righteous He also keeps an account of the deeds of the wicked. The rebellious and idolaters will be paid in full for their sins. Bosom, represents a fold in an apron where goods can be carried (Ruth 3:15) or a bribe concealed (Prov. 17:23).

(7) These sins that must be recompensed were ancient sins of their fathers that they had continued up to Isaiah's day. Reproach had been brought against God's holy name by their idolatry, immoral practices, and blasphemy. Jehovah will have no alternative other than casting off such a wicked nation.

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2. A seed (remnant) shall be saved out of Zion who sought the Lord, but those who forgot His Holy Mountain shall be numbered to the sword (65:8-16)

a. Salvation of a remnant - destruction of the faithless (vv. 8-12)

(8) Once again Jehovah promises that a remnant will be spared. This is in keeping with His previous promises to Abraham (Gen. 12:3; 22:18) and Isaac and Jacob (Gen. 26:2-5; 28:14).

(9) To fulfill His purpose Jehovah will bring forth a seed out of Jacob and an inheritor of my mountains from Judah. Both Israel and Judah went into captivity, both ceased to exist as political kingdoms, and from both Jehovah will redeem His remnant. To possess God's mountain a set of conditions must be met which include standards of: morality, faithfulness, and repentance (Deut. 9:3-5; Lev. 18:24-30; Deut. 4: 37-40; 1 Chron. 28:8; Deut. 30:8-10). Neither the exiles that returned from Babylon nor their offspring were able to meet these conditions. Therefore the promise of inheritance passed from physical Israel to the new seed.

(10) Physical places are used to show the expanse of the spiritual kingdom making the point that the homeland of spiritual Israel will be characterized by abundance, security, and blessings.

(11) What will become of those that forget His holy mountain and turn from Him to serve idols? The words that troop and that number in the KJV would be more properly rendered Fortune (Gad) and Destiny (Meni). "Fortune" and "Destiny" are Canaanite deities that Israel had chosen to embrace. Believers in the One True God reject the ideas of luck (Fortune) and fate (Destiny), because the righteous, and the wise, and their works, are in the hand of God (Ecc. 9:1). God's providence determines the destiny of all mankind.

(12) Jehovah plays on the word destine as He continues with: I will destine you to the sword... It is the counsel and providence of God that will determine man's "destiny" and "fate," not the work of some idol. He will destroy His own people because they did not answer His call and did not attend to what He said.

b. Blessings and judgments (vv. 13-16)

(13,14) Here Jehovah provides four stark contrasts between those who are His "servants" and those that are rejected. 1, behold, my servants shall eat, but ye shall be hungry; 2, behold my servants shall drink, but ye shall be thirsty. The Servant will come offering the people the bread from heaven and the living water and those who partake of them will neither

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hunger nor thirst (Jn. 6:35). 3, Behold, my servants shall rejoice, but ye shall be put to shame; and 4, behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart... There will be no fullness, joy, or singing apart from God.

(15) The name of fleshly Israel will be left as a curse. Because of the stigma attached to that name, Jehovah's people will be called by a another name, "My delight is in her" (Isa. 62:4, marginal reading). The new name in the New Testament that summarizes all that is new about God's new people is Christian.

(16) The only true blessings to be had are found only in the Lord. "Fortune" and "Destiny" will not aid man, but the God of truth will hold fast His commitments (2 Cor. 1:20; Rev. 3:14). For an oath to be truly sworn it must be done in the name of the God of truth. Only He can remove the afflictions brought on by unfaithfulness and set them aside to be remembered by Him no more.

3. The Lord promises to create new Heavens and a new Earth (65:17-25)

(17) It will be in Christ that all things will be brought together under one head (Eph. 1:10). This arrangement to which Paul refers is the new heavens and new earth of Isaiah's prophecy. This new arrangement will be newly created, that is, something brand new; not something refurbished, rebuilt, or renovated. All the aspects of Judaism will be done away, including: the special physical nation (both the people and their land), animal sacrifices, religious holy days, and ceremonial rites (2 Cor. 5:17).

(18,19) The new spiritual age will cause rejoicing among God and His people. The newly created people will need a new Jerusalem, so God will create them one.

(20) With God, it is not the length of one's days on this earth that counts, but instead the fullness of those days. Each citizen of the new Jerusalem will be called on to fulfill his mission in God's purpose, but the length of his days might be short (Stephen) or long (John). The sinner, however, will be accursed regardless of the length of his days.

(21,22) In the new city God will provide security, permanence, beauty, and fruitfulness (Jer. 17:8).

(23) The labors of the people in the new order will not be in vain (1 Cor. 15:58), nor will they produce the death and destruction from the Lord that their forefather's idolatry did. Why? Because they are the seed of the blessed Jehovah, and their offspring with them.

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(24) Jehovah will see the needs of His people before they do and will make provisions for them. This does not do away with the need for prayer, but only guarantees that He is keeping an eye on His people and listening for their cries (Ps. 34:15; 1 Pet, 3:12; Phil. 4:4-7).

(25) Compare this verse with what was said concerning (Isa. 11:6-9). This verse confirms that this passage concerns the messianic period. For more on God's holy mountain review (Isa. 2:2-4; 56:6,7; 57:13). Dust shall be the serpent's food reminds us of (Gen. 3:14). This phrase is a metaphor concerning the humble, defeated condition that Satan will experience when he confronts the Servant (Heb. 2:14; 1 Jn. 3:8; Rom. 16:20). The relationship that we have with God that we obtain through the Servant is the holy mountain and heavenly Jerusalem in which we experience spiritual blessings (Heb. 12:22).

VI. FINAL THREATENINGS AND PROMISES (66:1-24)

Chapter 66 - Jehovah's Judgments - Zion's Rejoicing

The prophet is looking to the climax of judgment and the glorious hope about which he has been preaching throughout his long life of service to Jehovah and His people (Hailey).

A. The Lord Will Look To Him That Is Poor And Of Contrite Spirit, And Trembles At His Word (66:1-6)

(1) Isaiah began his prophetic work by warning of the decline and fall of Judah due to their moral corruption (Isa. 1; 5:5-7). Out of the desolation will come a new nation composed of a remnant of Judah and people from among the Gentiles (Isa. 2:2-4; 4:2-6). Because the city and the temple have been laid to waste, the remnant and the redeemed of the nations will need a new temple. We can see from such prophets as Haggai and Zechariah that there was a need for a new physical temple and God encouraged and commanded that it be rebuilt (Zech. 1:16). However, even that new physical temple could not contain Jehovah (1 Ki. 8:27) and the people were not to put their trust in that physical structure. Jeremiah prophesies that even when warned, the people would put their trust in the physical building because it represented His presence (Jer. 7:1-4).

(2) The temple of Solomon was built with materials provided by the Lord's providence and so shall the materials for the new temple be obtained. The difference being that Solomon's temple was built with perishable materials, while the new temple will be built with men. Men that are: 1, poor - meek; 2, of a contrite spirit - smitten; and 3, that tremble at my word - have a respect for God's word. Men such as this will be the building materials for God's new house (Eph. 2:21; 1 Pet. 2:5).

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(3) Under the old law, proper sacrifices offered improperly or with the wrong attitude were not acceptable to God. Now all these sacrifices will become as idolatry under the new order. Any worship that is unauthorized by God or done in an unacceptable way is an abomination to Him.

(4) If a man insists on worshiping incorrectly, Jehovah will choose the consequences of that man's actions (2 Thes. 2:11,12).

(5) There will be among the Jews those that hate their brethren for conforming to God's will (that tremble at His word). The believers will be castaways among their own brethren, but in the end it is the unbelievers that shall be put to shame.

(6) Using 20/20 hindsight it appears these verses are pointing to the final destruction of Jerusalem in 70 A.D. It will be a time of war and destruction. Even if Isaiah has the Babylonian assault in mind, that assault was a foretaste of what would happen when the Jews reject the Servant.

B. Blessings In The New Zion Are Promised (66:7-14)

(7,8) Previously we have seen Zion portrayed as the mother of the Servant (Isa. 49:1-13), a mother comforted by the return of her wayward children (Isa. 49:14-26), and a mother who must enlarge her dwelling place (Isa. 54:1-3). Now we are introduced to a awe inspiring event: a man-child will be born to Zion and immediately a nation, its land, and its children will come forth. The only occurrence in the history of Zion to meet these requirements is the entrance of the Christ (Acts 2; 4:4).

(9) God's plan of redemption through the Servant has been the central theme of the Old Testament (Someone is coming!). When the time is right, God asks rhetorically, shall I...shut the womb?

(10,11) The Servant will be a Comforter of those that mourn; at His coming, mourning will cease. As an infant finds comfort, satisfaction, and nourishment at its mother's breast, so shall those that love Zion be delighted with the abundance of her glory.

(12) Peace means welfare and prosperity as well as completion and fulfillment. The future innocence and blessings of God's people are described as a healthy new-born infant, lovingly tended to by its mother.

(13) Zion's children will be comforted in spiritual Jerusalem as one whom his mother comforts.

(14) When these blessings come, the believers will realize and understand just what is happening. They will grow in the nurture and admonition of

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the Lord (Eph. 6:4). This growth and attitude can be seen in the first century as the early church spread throughout the world. Jehovah will provide these blessings upon His servants, but He will have indignation against His enemies.

C. Vengeance Is Also Promised Upon His Enemies (66:15-17)

(15) Divine punishment is often symbolized by fire in the scriptures (Ps. 97:3; Jer. 4:4; Eze. 22:21; Nah. 1:6; Isa. 29:5,6; 30:27-31; 42:25). This verse describes the extent of the indignation God will bring against His enemies (v. 14).

(16) He will also use His sword (Rome or Babylon) to execute His judgment upon all flesh. That is, not only will the Jews be judged, but those of all nations that are in rebellion against Him. It is probable that the prophet is looking forward to the destruction of Jerusalem (Mt. 24:15-22; Lk. 21:20-24).

(17) Alexander believes this verse is a summary of the idolatry, rebellion, and spiritual temper of the Jews from the days of Isaiah to the coming of Christ, at which time they (the nation and the Old Testament system) shall come to an end together. Because the people have acted like heathens, then God will treat them accordingly!

D. All Nations Will Be Gathered To Behold The Lord's Glory (66:18-24)

(18) The world will see Jehovah's glory, presence, and power as He judges the idol worshipers among His own people.

(19) This destruction will come according to an unidentified sign. It is possible that the sign may have been the very destruction itself. The fact that the people will be dispersed and a message will be delivered to nations afar off, suggests the destruction of Jerusalem at the hands of the Romans and the Jewish dispersion that followed. It could very well be that this verse points to the work of the apostles under the Great Commission and other early Christians who carried the light of the gospel of the glory of Christ (2 Cor. 4:4).

(20) Those that take the message to the ends of the world will make converts from among those nations. These Gentile believers will stand up as an oblation (a bloodless meal-offering) unto Jehovah. They will come to Jehovah's Holy Mountain by the swiftest means available.

(21) A new priesthood will be established, admitting to its ranks those from outside the house of Levi. Peter teaches that all believers are

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members of a royal priesthood (1 Pet. 2:9) and John adds that men of every tribe ... have been made ...priests (Rev. 5:9-10).

(22) The seed (remnant) of the new spiritual Israel will remain as long as the new heavens and new earth stand. Old national Israel will not stand but will be put out as Hagar and Ishmael were put out by Abraham (Gal. 4:21-31).

(23) Under the new order all who make up spiritual Zion will come before the Lord to worship at the divinely prescribed times; for those still under the Old Law (from Isaiah to the day of Pentecost), from one new moon to another, and from one sabbath to another.

(24) The prophecy ends on a very dark note as it vividly portrays the destruction of sinners. The faithful will behold the terrible fate of the apostates. The contrast between the state of the believers and the state of the apostates is unmistakable. Isaiah wants his listeners to be sure of the infinite difference between the glory of God and of His righteous followers and the terrible doom of Satan and those that follow His path of idolatry, sin, and wickedness.

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