Psalm 150 (continued, part 9)
The "little foxes" (2:15) represent those things that quietly destroy relationships. Foxes get into vineyards to feed on the grapes, and the keepers must prop up the branches so the foxes can't reach them. The Shulamite was still trying to "keep her own vineyard" (1:6)— develop her own personality and prepare for her future—and her unwillingness to go with the king was robbing her of opportunities for maturity. The fruit of their relationship was still tender and needed to be both protected and encouraged.7 But she makes it clear that her hesitation doesn't alter her relationship with her lover, because they belong to each other and she knows where he is and what he's doing (v. 16). "Feed" in verse 16 means "to pasture a flock." Just as he came to her as a bounding deer (vv. 8–9), so he will come back, and she will welcome him (v. 17).
B.True love is like an adventure in the country—2:8–17 C.True love brings dreams of the one you love—3:1–5
True love brings dreams of the one you love (3:1–5). The beloved goes to bed and has a dream about her lover. After all, she refused an invitation to spend time with him, and perhaps her conscience was
True love is like an adventure in the country (2:8–17). After the banquet, the king left the scene, and we assume that his courtiers escorted the Shulamite safely home. She went back to her normal
Song of Solomon 3—5
bothering her. In her dream, she left the security of her home and at night searched for him in the city. The watchmen couldn't help her, but she persisted and eventually found him and wouldn't let him go. Her desire was for them to get married, so she brought him to her mother's house and into the very room where she herself had been conceived. Isaac had brought his wife, Rebekah, into his mother's tent and there consummated their marriage (Gen. 24:67). This is the first mention of the Shulamite's mother, but nothing is said about her father. (See 3:4,11; 6:9; 8:2, 5.)
verse 10 refers to her words and actions and not just her feelings. It could be translated "love-making."
He rejoices that his bride is a virgin, "a garden locked up, a spring enclosed and a fountain sealed" (v. 12). This is another evidence that the Lord wants both the man and the woman to stay sexually pure. Conjugal love is pictured in terms of satisfying thirst (v. 15; see Prov. 5:15–23) and exploring a beautiful and fruitful garden that never grows old. The bride is the garden, and the bridegroom prays that the winds of life will make her even more beautiful and desirable. We may not appreciate the north wind, but even it can help us mature in our love.
At some point in this dream, or perhaps the next day, she gave her usual admonition to the daughters of Jerusalem to let the Lord direct in their lives and not run ahead of His will (v. 5)—even in their dreams!
With this lovely preparation completed, the bride is now ready, and she invites her husband to come into his garden and drink the living water and eat the nourishing fruits. He accepts her loving invitation and then says, "I have come into my garden!" They had feasted at the beginning of their relationship (1:2—2:7), but it was nothing like this! They now had truly tasted the fruits and enjoyed the wine, milk, and fragrant spices.
Consummation: The Wedding (3:6—5:1) At last the day arrived for the Shulamite to wed her beloved! Not only would he claim her as his wife, but she would discover that her husband was the king!
Claiming the bride (3:6–11). The glorious procession appears on the horizon. It is Solomon being carried in his richly decorated palanquin, surrounded by sixty of his bravest soldiers, with a cloud of fragrant incense above him.8 He wears a wedding crown given to him by his mother. The daughters of Jerusalem get excited and sing to each other, "Go forth, O daughters of Zion!" The bride has her attendants, the king has joy in his heart, and the time has finally come for the wedding to take place. Today's Christians would see in this a reminder of the coming of the King of Kings to claim His bride, the church.
Who speaks in verse 5b? Is it the bride telling her husband-lover that he may visit the garden often? "Drink deeply" ("drink your fill") suggests that there is always more to learn and enjoy as the marriage progresses. But the noun "beloved" is plural and can be translated "lovers." Surely the daughters of Jerusalem aren't there at that private sacred moment! It's been suggested that this may be God speaking to the couple and through them encouraging all married couples to enjoy the blessings of married love, for He created sex for pleasure as well as for procreation.
Extolling her beauty (4:1–7). In modern marriages, the bride is the center of attention, and "What did the bride wear?" is the big question. But the king is more concerned with her beauty than with her attire. He has claimed her for himself and it is now their wedding night. She will lay aside her veil as a symbol that she belongs to him and she has nothing to hide.9 (See Gen. 24:65.) His speech opens and closes with, "You are beautiful!" The images the king uses to describe her beauty may seem strange to us, but measures of beauty change from age to age and culture to culture.
II. CONSUMMATION: THE WEDDING (3:6—5:1) A.Claiming the bride—3:6–11 B.Extolling her beauty—4:1–7 C.Consummating the marriage—4:8—5:1
Celebration: The Marriage(5:2—8:14) During the week following a Jewish wedding, family and friends treated the newlyweds like royalty. Modern couples have a "honeymoon" and usually travel to some special place where they will be left alone.10 But eventually the couple has to return to life with its problems and duties, and so did Solomon and his wife.
III. CELEBRATION: THE MARRIAGE (5:2— 8:14) A.The quest for her husband—5:2–9
The quest for her husband (5:2–9). The Shulamite had another disturbing dream. (See 3:1–4.) She heard her husband calling to her (note that he doesn't call her his "bride") and asking her to let him in. Apparently she had locked the door and gone to bed without him. But she had bathed and was comfortable in bed and didn't want to be disturbed. Perhaps she wasn't in the mood for romance. She didn't respond to his voice, but she did respond when she saw his hand come through the opening for the door latch and when she smelled the fragrant perfume on his hand. The king didn't force his way in, but surely he was disappointed when his beloved rejected him.
Doves' eyes would reflect peace and depth. The bride's teeth were clean, even, and beautiful. When you remember that ancient peoples didn't quite understand dental hygiene, this is an admirable trait. Healthy teeth would also affect her breath (7:8). She had a queenly neck and a posture with it that exuded control, power, and stability. She was a tower of strength! The "mountains of myrrh" refer to her breasts, which he would enjoy all night until the dawn would break, and she would also enjoy his expressions of love.
Consummating the marriage (4:8—5:1). Beginning in verse 8, six times he calls her his "spouse" or his bride. After the marriage is consummated, she is no longer a bride but a wife. They are enjoying a "mountaintop experience" as they share their love (v. 8), and he tells her how beautiful she is. "Thy love" in
Realizing her mistake, the Shulamite went to the door, but when she did, she discovered that he was gone. Her heart sank, for love is a delicate thing, easily misunderstood and quickly hurt. She called, but he didn't answer, so she went in search of him. This time the city guards didn't cooperate with her; instead, they
Song of Solomon 5—7
number of the similes that she had used in 4:10–16, although he wasn't present to hear her words. They are starting to become very much alike, something that often happens in marriages.
wounded her and took her cloak. Did they think she was a prostitute out looking for business? The beloved seemed to have most of her trouble in the night and not when she was walking in the daytime with her king. First John 1:5–10 comes to mind. She told the daughters of Jerusalem that she was faint from love (2:5), for she was learning that there's a price to pay in marriage if we want to mature in our affection. They asked her what made her beloved so special, and her reply was another description of how handsome he was.
The number of queens and concubines in his harem was much lower than in his later years (6:8; 1 Kings 11:3), so this was written very early in his reign. But of all the women in his life, the Shulamite was his favorite as well as the favorite of her mother and the other queens in the palace. In the eyes of the Shulamite, Solomon was "altogether lovely [beautiful]" (5:16), and in Solomon's eyes, his wife was "the only one of her kind—unique" (6:9). Even the daughters of Jerusalem praised the Shulamite for her beauty. They had been with her at night and saw her as fair as the moon, and now that it was morning, she looked as lovely as the dawn. As the sun ascended, she looked as awesome as an army, a phrase the king had used (v. 4). Some see verse 10 describing the king and his wife riding off in the royal palanquin.
The beauty of her husband (5:10–16). Perhaps if she had told him this on their wedding night, he wouldn't have left her temporarily or been so quick to leave before she could open the door. "Love is patient, love is kind" (1 Cor. 13:4 niv), but love needs to be nourished with kind words and actions. Again, the measures she used to describe his attractiveness are different from those we use today, but they do convey the right message. "White and ruddy" describes a man radiant with health and strength, just like David (1 Sam. 16:12; 17:42). "Ruddy" comes from a word that means "red," which could suggest a red tint to the hair or perhaps the "bronzed" complexion of the person who has an active life outdoors.
The beloved wife decided she wanted to visit their garden to see if the spring had brought new growth to the trees and vines, so there was a temporary separation from her husband. But then a remarkable thing happened: she found herself "among the chariots of the people of the prince" (v. 12 NIV margin). Her husband's army was arriving, and the garden looked like a battlefield. But gardens are for beauty and nourishment, not for battles. Is there a suggestion here that marriage should be neither a battleground nor a playground, but a garden that is carefully cultivated and thoroughly enjoyed? The first marriage took place in a perfect garden (Gen. 2:18–25), and marriage ought to be like a garden. This takes work, but it's worth it! Noticing her absence, the daughters of Jerusalem call for her to return so they can gaze upon her beauty, but in her modesty, she asks, "Why look at me? What is there to look at?" Solomon answers the question from 6:13c to 7:9. They express their mutual love (7:1—8:4). "When you look at me and my wife," replied Solomon, "you are seeing two armies!" The Hebrew is mahanaim and takes us back to the time Jacob was about to meet his brother Esau and was very much afraid (Gen. 32:1ff.). God gave him a vision of an army of angels sent from heaven to protect him, so Jacob called the name of the place "Mahanaim" because he saw two armies—the army of God above him and his own army of retainers around him. The wrong kind of military language is often used with reference to marriage, such as, "My wife is a battleaxe!" or "My husband's on a campaign to buy a boat!" But the Song of Solomon sees the wife and husband like two armies marching together, each helping and defending the other (6:4, 10). They don't battle with each other, but they attack anything that will threaten their marriage.
A head like fine gold means a valuable head; that is, his brains were worth something. A body like ivory and marble speaks of beauty and strength. "Like Lebanon" also suggests beauty and strength, but this time she points to the famous and valuable cedars of Lebanon. The beautiful phrase "altogether lovely" says it all. Over the years, our bodies change and we get old, but the husband and wife who grow in their appreciation and evaluation of each other will never cultivate a critical attitude. "Young in heart" is the secret of a long and happy marriage.
B.The beauty of her husband—5:10–16 C.Their meeting in the garden—6:1–13 D. They express their mutual love—7:1—8:4
Their meeting in the garden (6:1–13). It's now daylight and the women of Jerusalem offer to help her to find her husband, but the Shulamite knows him well and knows where he has gone. One of the important elements in a marriage is getting to know each other so well that we can "read each other's minds" and anticipate actions and words. "I am my beloved's and my beloved is mine" expresses it perfectly (6:3; see 2:16; 7:10). Solomon was not lost to her even though they weren't together. He was feeding his flock in the garden and she knew where to go.
The moment he saw her, he welcomed her and began to extol her virtues. He didn't scold her for keeping him outside the door or for walking about the city alone at night and getting bruised by the watchmen. Tirzah was the capital of the northern kingdom of Israel after the nation divided. "You are fit for a king!" is what he was saying. The Jews thought that Jerusalem was the most beautiful of all cities (Ps. 48; Ps. 50:2; Lam. 2:15). "Terrible" means "awesome, majestic." Remember, he is speaking about a woman and comparing her to an impressive army on the march. Her eyes alone captivated him and overcame him. He used a
Most of the similes in 7:1–9 have been used before in the book, but a few are new. He describes her beauty from foot (v. 1) to head (vv. 5, 9). Both food and drink
Song of Solomon 7—8
(8:5–14). The daughters of Jerusalem see the couple returning home from their honeymoon trip to the villages, and they note that in the royal carriage she is leaning on her husband in love. (See 3:6 for a parallel picture.) As they come to her native village, they see a prominent apple tree, and the king reminds her that she had been sleeping under that tree, weary from work, when first he saw her. Then he pointed to her girlhood home and reminded her that there she had been conceived and delivered.
are referenced in 7:2, describing the intimate area of her body, and this suggests that the husband is nourished by the love of his wife. Oriental "fish pools" were beautiful and peaceful, even though filled with life, and so were her eyes (v. 4). Previously, Solomon had been so smitten by her look that he was overcome (6:5), but now he can watch her eyes and find beauty and excitement. If today you compared a woman's neck or nose to a tower, you would offend her, but not so in that day. The reference isn't to size or prominence but to proportion and fitness. Like a tower on the city wall, or even standing alone in the land, it was in the right setting and had its own beauty. Hair "like purple" isn't referring to dyed hair but to royal curtains or tapestries. Whereas the king had been transfixed by her eyes (6:5), now it's her hair that captures him.
But those days were ended. Now they belonged to each other and needed to be true to each other. He asked her to make him the seal on her heart and arm, for a seal speaks of ownership and protection. Their love brought them together, and their love would keep them together. The grip of death and the grave can't be broken, and neither can the hold of love. A husband and wife aren't envious of each other but they are jealous over one another, and that jealousy is powerful, like the very fire of God.11 The bride picks up this image of the fire and says that such love can't be put out by water, and it's not for sale! Any man who offered to buy love would be scorned and rejected. By speaking in this way, the king and his wife affirm their unending love for each other.
E.They pledge unending love—8:5–14
In verses 6–9, he introduces a fascinating new metaphor. He sees his lovely wife as a palm tree, beautiful and fruitful, and their intimate love as his climbing the tree and eating its fruits. ("Grapes" in v. 7 kjv should be "fruit," referring to dates.) Kissing her was like drinking wine, and he told her so. Her reply was that she hoped the wine would flow gently over his lips and teeth and please him. Again she assures him of their mutual love and devotion (v. 10; see 2:16; 6:3). "His desire is toward me" reminds us of Genesis 3:16, where the Lord said that Eve's desire would be for her husband. Sexual attraction in marriage must be a mutual experience, and the husband and wife must work at making themselves desirable.
Verses 8–14 form an appendix to the story. As the Shulamite returns to her girlhood home with her husband, she remembers what her brothers said about her when she was younger. They didn't think she was ready for marriage because she hadn't yet matured. The images of the wall and the door have to do with the girl's virginity. If she was a door, a woman of easy access, then she would not be fit to be a bride, but if she kept herself pure, behind a wall, as it were, then they could give her away to the man who asked for her. The Shulamite boldly stated that she was a wall and entered the marriage bed a pure virgin. But in spite of her brothers' sneers, she developed physically and had breasts that her husband admired (4:5–6; 7:3, 7–8).
Now the bride wants to make a visit to the country, something Solomon had wanted to do before and she had refused (2:8–17). Sometimes visiting another place gives a freshness to marriage relationships, and she promised to give him her love (7:12). A husband and wife have conjugal obligations to each other (1 Cor. 7:1–7), but they shouldn't look upon married love as a dutiful responsibility. It is also a gift they share with each other, as they shared the feast and the joys of visiting the garden. Mandrakes have long been associated with sexual passion (Gen. 30:14), although there's no evidence that they work as a sexual stimulant. The Shulamite enjoys fruit that is both new and old, suggesting that they're brave enough to try something new but wise enough not to abandon what they know really works.
Now that she is married, her brothers will not be able to enlist her help in caring for the vineyard. But Solomon owns the vineyard and, as his wife, she has a share in it! Verses 11–12 seem to speak about a new "work contract" she negotiated between her husband and her brothers, providing them with more money for their labors. They might be able to hire extra help to replace their sister.
As she closes her monologue, she expresses regret that she can't show her love to him spontaneously, as a sister can do to a brother (8:1–4). In that society at that time, for a wife to kiss her husband in public would be considered uncouth, so they had to wait until they were alone. She wanted to be a "big sister" to him and kiss him, take him home to her mother, and learn from her mother how to treat him. Once again, the image of food and drink is used to describe their love: he would embrace her and she would provide the wine and pomegranate juice. The seeds of the pomegranate are found in sacs that contain a tasty juice.
The book closes with the Shulamite in her garden, chatting with some friends, and her husband calls to her because he wants to hear her voice. Where there is love, the husband and wife want to be together and share their ideas and feelings. Yes, there's a place for other companions, but nobody must replace the mate God gives to us. How does the beloved respond to his call? She tells him to hurry up and leave with her, because the "mountains of spices" (her breasts, 4:5–6) are awaiting his touch. Of course, her companions in the garden don't understand this code word, so she doesn't embarrass
They pledge unending love and faithfulness
Song of Solomon 8
anybody. Husbands and wives frequently have a secret language of love that others don't understand.
her parents had to provide public proof of her virginity (Deut. 22:13–21). 3 Solomon calls her beautiful (lovely, fair) in 1:10 and 15; 2:10 and 13; 4:1 and 7; 6:4, and 7:1 and 6. This is a good example for husbands to follow! 4 She is not speaking about the rose as we know it today. The image of the lily (hyacinth) appears also in 2:16; 4:5; 5:13; 6:2–3; and 7:2. 5 This repeated admonition to the unmarried daughters of Jerusalem is a warning against premarital sex. The Shulamite wants them to remain pure in mind and body so they will enter into the full joy of married love at the right time and with the right person. No matter what society does and the law permits, the Bible knows nothing of unmarried couples living together as though married. Some things are legal that may not be biblical. 6 The Shulamite here reports what her lover said to her. It's important that loving husbands and wives remember what they say to each other, and that believers remember the Word of their King. 7 Some students think that verse 15 is spoken by the Shulamite as a defense of her unwillingness to have an adventure with the king. Others think that her brothers may have interrupted the dialogue and reminded her of her responsibilities in the vineyard. 8 The word this in verse 6 is feminine and some apply it to the bride, but the text can be translated "What is that," referring to the scene or to Solomon's carriage, which is feminine in Hebrew. 9 In modern weddings, the lifting of the bride's veil is symbolic of the sexual consummation of the marriage that will later take place. "I am his and he is mine." 10 "Honeymoon" came into the English vocabulary in the sixteenth century to identify the first month after marriage when the newlyweds showed special tenderness and love toward each other. Their new relationship was as sweet as honey, but it might end with the changing of the moon. Married people have their ups and downs, but there's no reason why their relationship should decay instead of develop. 11 This phrase can be translated "the very flame of the Lord." See NIV margin. If this is the correct translation, then this is the only place that the name of the Lord is mentioned in the Song of Solomon.
Observations The presence of immature people in a congregation would make it difficult to preach from this book, but a series of lessons from the Song of Solomon would be very helpful to a class of engaged couples or newlyweds. The book would be ideal as a basis for premarital counseling. If in our teaching and preaching we do allegorize some portions, we must first of all give the basic interpretation. Since the relationship of Christ and His church is like that of a husband and wife, there are certain applications that we can make.
In using this book in public ministry, we must be wise as serpents and harmless as doves and not allow our good works to be classified as evil. Some people are against anything in the pulpit that deals with sex, while others wonder where they can get the help that they desperately need. Wise is the minister and teacher who can keep the right balance.
1 It's interesting to compare and contrast what Solomon wrote about marriage in Proverbs, Ecclesiastes, and Song of Solomon. Proverbs extols monogamy and the enjoyment of married love (Prov. 5:15–20) and also warns against fornication, adultery, and "the strange woman" (Prov. 2:16ff.; 5:1ff.; 6:20–35; 7:1–27; 22:14; 23:27–28; 30:20). Several times in Proverbs, Solomon admonishes the young man to choose the right wife and thereby avoid having to live with a nagging critical woman! Ecclesiastes also admonishes the man to "live joyfully" with the wife of his youth (9:9). In spite of his many wives and concubines, Solomon realized that true pleasure in marriage was the result of a lifetime of devotion to one mate, during which they grow together and learn to love each other more. 2 The word love is in the plural in 1:2 and 4, 4:10, and 7:12; and can be translated "lovemaking," the king's actions and not just his feelings toward her. However, the Shulamite and the king do not consummate their love until after they are married (4:12—5:1). Premarital sex was not acceptable in Israel. If the bride was accused of premarital sin, she and
I S A I A H
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
S o l o m o n I s a i a h
OUTLINE Key theme: The salvation (deliverance) of the Lord Key verse: Isaiah 1:18
The Lord Is Salvation 1154 Introduction to Isaiah
Isaiah 1—6 1157 Wanted: A Prophet
I. CONDEMNATION (1—39)
A. Sermons against Judah and Israel—1—12 B. Burdens of Judgment against the
Isaiah 7—12 1160 God Is with Us!
Gentiles—13—23 C. Songs about Future Glory—24—27 D. Woes of Coming Judgment from Assyria—
Isaiah 13—23 1164 The Burdened Prophet
28—35 E. Historical Interlude—36—39
Isaiah 24—27 1169 A Refuge from the Storm
1. Hezekiah delivered from Assyria— 36—37 2. Hezekiah deceived by Babylon—37—38
Isaiah 28—31 1172 Storm Clouds over Jerusalem
Isaiah 32—35 1176 Future Shock and Future Glory
II. CONSOLATION (40—66)
A. God's greatness—40—48 (the Father vs.
Isaiah 36—39 1179 King Hezekiah
idols) B. God's grace—49—57 (the Son, God's
Servant) C. God's glory—58—66 (the Spirit and the
Isaiah 36—39 1179 God Save the King!
kingdom)
Isaiah 40—66 1183 "The Book of Consolation"
Isaiah 40—48 1184 How Great Thou Art!
Isaiah 49:1—52:12 1188 This is God's Servant
Isaiah 52:13—53:12 1191 Climbing Mount Everest
Isaiah 54—59 1194 Promises and Punishments
Isaiah 60—66 1198 The Kingdom and the Glory
Isaiah
read his prophecy, you will discover that he was a man in touch with God. He saw God's Son and God's glory (chap. 6; John 12:41), he heard God's message, and he sought to bring the nation back to God before it was too late.
CHAPTER ONE The Lord Is Salvation INTRODUCTION TO ISAIAH S
Isaiah was a man who loved his nation. The phrase "my people" is used at least twenty-six times in his book. He was a patriot with a true love for his country, pleading with Judah to return to God and warning kings when their foreign policy was contrary to God's will. The American political leader Adlai Stevenson called patriotism "not a short and frenzied outburst of emotion, but the tranquil and steady dedication of a life." He was not thinking of Isaiah when he said that, but Stevenson's words perfectly describe the prophet and his work.
ir Winston Churchill was once asked to give the qualifications a person needed in order to succeed in politics, and he replied: "It is the ability to foretell what is going to happen tomorrow, next week, next month, and next year. And to have the ability afterwards to explain why it didn't happen."
Because God's prophets were correct all of the time, they didn't have to explain away their mistakes. "If what a prophet proclaims in the name of the Lord does not take place or come true," wrote Moses, "that is a message the Lord has not spoken" (Deut. 18:22 niv). "To the law and to the testimony," wrote Isaiah, "If they speak not according to this word, it is because there is no light in them" (8:20). Isaiah was a man who had God's light, and he was not afraid to let it shine.
He was also a man who hated sin and sham religion. His favorite name for God is "the Holy One of Israel," and he uses it twenty-five times in his book. (It is used only five times in the rest of the Old Testament.) He looked at the crowded courts of the temple and cried out, "They have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward" (1:4). He examined the political policies of the leaders and said, "Woe to those who go down to Egypt for help … but they look not to the Holy One of Israel, neither seek the Lord" (31:1). Jehovah was holy, but the nation was sinful, and Isaiah called the people to repent.
Before we examine the text of Isaiah's prophecy, let's get acquainted with the background of the book so that we can better understand the man and his times.
The Man The name "Isaiah" means "salvation of the Lord," and salvation (deliverance) is the key theme of his book. He wrote concerning five different acts of deliverance that God would perform: (1) the deliverance of Judah from Assyrian invasion (chaps. 36—37); (2) the deliverance of the nation from Babylonian captivity (chap. 40); (3) the future deliverance of the Jews from worldwide dispersion among the Gentiles (chaps. 11—12); (4) the deliverance of lost sinners from judgment (chap. 53); and (5) the final deliverance of creation from the bondage of sin when the kingdom is established (chaps. 60; 66:17ff.).
Isaiah was certainly a courageous man. Unafraid to denounce kings and priests, and unwavering when public opinion went against him, he boldly declared the Word of God. For three years Isaiah wore only a loincloth to dramatize the victory of Assyria over Egypt (chap. 20). In so doing, he hoped to get the attention of people who were blind to their country's danger.
He was a man skilled in communicating God's truth. Not content with merely declaring facts, Isaiah clothed those facts in striking language that would catch the attention of a people blind and deaf to spiritual truth (6:9–10). He compared the nation to a diseased body (1:5–6), a harlot (v. 21), a useless vineyard (chap. 5), a bulging wall about to fall down (30:13), and a woman in travail (66:8). Assyria, the enemy, would come like a swollen stream (8:7–8), a swarm of bees (7:18), a lion (5:29), and an axe (10:15). Like our Lord Jesus Christ, Isaiah knew how to stir the imagination of his listeners so that he might arouse their interest and teach them God's truth (Matt. 13:10–17).
There were other Jewish men named Isaiah, so the prophet identified himself seven times as "the son of Amoz," not to be confused with "Amos" (see 1:1; 2:1; 13:1; 20:2; 37:2, 21; 38:1). Isaiah was married, and his wife was called "the prophetess" (8:3), either because she was married to a prophet or because she shared the prophetic gift. He fathered two sons whose names have prophetic significance: Shearjashub ("a remnant shall return," 7:3) and Maher-shalal-hash-baz ("quick to plunder, swift to the spoil," 8:1–4, 18). The two names speak of the nation's judgment and restoration, two important themes in Isaiah's prophecy.
The Monarchs Isaiah prophesied during the days of "Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah" (1:1). The nation had divided after the death of Solomon (1 Kings 12), but the priesthood and the Davidic throne belonged to Judah. The ten northern tribes formed the kingdom of Israel (Ephraim), with Samaria as its capital city, and Benjamin and Judah united to form the kingdom of Judah, with Jerusalem as its capital city. Though Isaiah
Isaiah was called to his ministry "in the year that King Uzziah died" (6:1), which was 739 BC. Isaiah ministered through the reigns of Jotham, Ahaz, and Hezekiah, who died in 686. Tradition says that Manasseh, King Hezekiah's successor, killed Isaiah by having him sawn in half (Heb. 11:37), but there is no record of this in Scripture.
What kind of man was Isaiah the prophet? As you
Isaiah
The Message Isaiah opened his book with a series of sermons denouncing sin: the personal sins of the people (chaps. 1—6) and the national sins of the leaders (chaps. 7— 12). In these messages, he warned of judgment and pled for repentance. The prophets Amos and Hosea were preaching similar messages to the people of the northern kingdom, warning them that time was running out.
predicted the fall of Israel to Assyria (chap. 28), which occurred in 722 BC, his major focus was on Judah and Jerusalem (1:1).
Uzziah is also called Azariah. At the age of sixteen, he became coregent with his father, Amaziah, and was on the throne for fifty-two years (792–740). When his father was assassinated in 767, Uzziah became the sole ruler and brought the nation to its greatest days since David and Solomon (2 Kings 14:17–22; 15:1–7; 2 Chron. 26:1–15). "But when he was strong, his heart was lifted up to his destruction" (v. 16). He tried to intrude into the priest's ministry in the temple, and God judged him by smiting him with leprosy. It was in the year that King Uzziah died that Isaiah was called to minister (Isa. 6:1).
But the Gentile nations around Judah and Israel were not innocent! In chapters 13—23, Isaiah denounced those nations for their sins and warned of God's judgment. Israel and Judah had sinned against the law of God and were even more guilty than their neighbors, but the Gentile nations would not escape God's wrath. In the way they had behaved, these nations had sinned against conscience (Rom. 2:1–16) and against human decency. The prophet Amos was preaching the same message in the northern kingdom, but he denounced the Gentiles first and then warned the Jews (Amos 1—2).
Jotham was coregent after his father became a leper, and his record as king was a good one (2 Kings 15:32–38; 2 Chron. 27). He reigned for twenty years, and it was during his time that the Assyrian Empire began to emerge as a new and threatening power. During the last twelve years of Jotham's reign, his son Ahaz served as coregent, but Ahaz was not one of Judah's good kings.
As you study the book of Isaiah, you will discover that the prophet interspersed messages of hope with words of judgment. God remembers His mercy even when declaring His wrath (Hab. 3:2), and He assures His people that they have a "hope and a future" (Jer. 29:11 niv). Isaiah 24—27 is devoted to "songs of hope" that describe the glory of the future kingdom. Isaiah saw a day when the two kingdoms of Israel and Judah would return to the land, be reunited and redeemed, and enter into the blessings of the promised kingdom.
Ahaz forged political alliances that eventually brought Judah into bondage to Assyria (2 Kings 16; 2 Chron. 28). Judah was repeatedly threatened by Egypt from the south and by Syria and Israel from the north, and Ahaz depended on an alliance with Assyria to protect himself. Isaiah warned Ahaz that his alliances with godless Gentiles would not work, and he encouraged the king to put his trust in the Lord (Isa. 7).
Hezekiah reigned forty-two years and was one of Judah's greatest kings (2 Kings 18—20; 2 Chron. 29— 32). He not only strengthened the city of Jerusalem and the nation of Judah, but led the people back to the Lord. He built the famous water system that still exists in Jerusalem.
Chapters 28—35 focus on the impending Assyrian invasion of Israel and Judah. Israel would be destroyed and the ten tribes assimilated into the Assyrian Empire. (This is the origin of the Samaritans, who were part Jewish and part Gentile.) Judah would be invaded and devastated, but Jerusalem would be delivered by the Lord.
The ministry of Isaiah spans a period of over fifty years, from 739 BC (the death of Uzziah) to 686 BC (the death of Hezekiah), and it probably extended into the early years of King Manasseh's reign. It was a difficult time of international upheaval, when first one power and then another threatened Judah. But the greatest dangers were not outside the nation: they were within. In spite of the godly leadership of King Hezekiah, Judah had no more godly kings. One by one, Hezekiah's successors led the nation into political and spiritual decay, ending in captivity in Babylon.
At this point in his book, Isaiah moved from prophecy to history and focused on two key events that occurred during the reign of King Hezekiah: God's miraculous deliverance of Jerusalem from the Assyrians (chaps. 36—37), and Hezekiah's foolish cooperation with the Babylonians (chaps. 38—39). This section forms a transition from an emphasis on Assyria to an emphasis on Babylon, for the last twenty-seven chapters look ahead to the return of the Jewish remnant from Babylonian captivity.
The Jewish rabbis call Isaiah 40—66 "The Book of Consolation," and their description is accurate. Addressed originally to the discouraged Jewish exiles returning to an impoverished land and a ruined temple, these chapters have brought comfort and hope to God's people in every age and in every kind of difficult situation. The Hebrew word translated "comfort" also means "to repent." God brings comfort, not to rebellious people but to repentant people.
The British expositor G. Campbell Morgan said, "The whole story of the prophet Isaiah, as it is revealed to us in this one book, is that of a man who spoke to an inattentive age or to an age which, if attentive, mocked him and refused to obey his message, until, as the prophetic period drew to a close, he inquired in anguish, 'Who hath believed our report? And to whom hath the arm of the Lord been revealed?'" (Westminister Pulpit, vol. 10, 10)
The arrangement of chapters 40—66 is not accidental.
Isaiah
It is this emphasis on redemption that gives Isaiah a message for the whole world. While it is true he ministered to the little nation of Judah and wrote about nations and empires that for the most part are no longer on the world scene, his focus was on God's plan of salvation for the whole world. Isaiah saw the greatness of God and the vastness of His plan of salvation for Jews and Gentiles alike. Isaiah was a patriot but not a bigot; he saw beyond his own nation to the gracious work God would do among the Gentile nations of the world.
"The Book of Consolation" is divided into three sections; each focuses on a different Person of the Godhead and a different attribute of God. Chapters 40—48 exalt the greatness of God the Father; chapters 49—57, the grace of God the Son, God's Suffering Servant; and chapters 58—66, the glory of the future kingdom when the Spirit is poured out on God's people. Note the references to the Spirit in 59:19 and 21; 61:1; and 63:10–11, 14. Servant is one of the key words in this second section of the book of Isaiah. The word is used seventeen times and has three different referents: the nation of Israel (41:8–9; 43:10); Cyrus, king of Persia, whom God raised up to help Israel restore their nation and rebuild their temple (44:28; 45:1; see Ezra 1:1); and Jesus Christ, the Son of God (Isa. 42:1, 19; 52:13; 53:11), the Suffering Servant who died for the sins of the world. While Assyria and Egypt vie for the center stage in chapters 1—39, it is Babylon and Persia that get the attention in chapters 40—66.
I have a feeling that the book of Isaiah was a favorite book of the apostle Paul. He quoted from it or alluded to it at least eighty times in his epistles and in at least three of his recorded messages (Acts 13:34, 47; 17:24–29; 28:26–28). This interest in Isaiah may stem from the fact that Jesus quoted Isaiah 42:7, 16 when He spoke to Paul on the Damascus Road (Acts 26:16–18). When Jesus encouraged Paul during his ministry to Corinth (Acts. 18:9–10), He referred to Isaiah 41:10 and 43:5. Paul's call to evangelize the Gentiles was confirmed by Isaiah 49:6. Like the prophet Isaiah, Paul saw the vastness of God's plan for both Jews and Gentiles; and like Isaiah, Paul magnified Jesus Christ, the Savior of the world. Five times in his letters Paul referred to Isaiah 53.
In summary, Isaiah had an immediate word of warning to both Israel and Judah that Assyria was on the march and would be used by God to punish them for their sins. Occasionally, Isaiah used this invasion to picture "the day of the Lord," that future time when the whole world will taste of the wrath of God. The prophets often used immediate circumstances to illustrate future events.
As you study Isaiah and discover God's prophetic plan for the nations of the world, don't miss his emphasis on the personal message of God's forgiveness. "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (1:18). "I have blotted out, like a thick cloud, your transgressions, and, like a cloud, your sins" (44:22 nkjv). "I, even I, am He, who blots out your transgressions for My own sake; and I will not remember your sins" (43:25 nkjv).
Isaiah had a word of promise to Judah that God would deliver Jerusalem from the enemy for the sake of David's throne. There was also a word of hope for the future Jewish exiles in Babylon, that God would rescue them and help them restore their nation and their temple. But Isaiah's greatest message is his word of salvation, announcing the coming of the Messiah, the Servant of the Lord, who would die for sinners and one day return to earth to establish His glorious kingdom.
How can "the Holy One of Israel," a just and righteous God, forgive our sins and remember them no more?
The Messiah Isaiah was much more than a prophet. He was an evangelist who presented Jesus Christ and the good news of the gospel. Isaiah's "Servant Song" about Jesus (Isa. 52:13—53:12) is quoted or alluded to nearly forty times in the New Testament.
"But [Jesus] was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed" (53:5 nkjv).
It was on the basis of this truth that Peter declared, "To [Jesus] all the prophets witness that, through His name, whoever believes in Him will receive remission of sins" (Acts 10:43 nkjv).
The prophet wrote about the birth of Christ (7:14; 9:6; Matt. 1:18–25); the ministry of John the Baptist (Isa. 40:1–6; Matt. 3:1ff.); Christ's anointing by the Spirit (Isa. 61:1–2; Luke 4:17–19); the nation's rejection of their Messiah (Isa. 6:9–11; John 12:38ff.); Christ, the "stone of stumbling" (Isa. 8:14; 28:16; Rom. 9:32–33; 10:11; 1 Peter 2:6); Christ's ministry to the Gentiles (Isa. 49:6; Luke 2:32; Acts 13:47); the Savior's suffering and death (Isa. 52:13–53:12; Acts 3:13; 8:32–33; 1 Peter 2:21–25); His resurrection (Isa. 55:3; Acts 13:34); and His return to reign as King (Isa. 9:6–7; 11:1ff.; 59:20–21; 63:1–3; Rom. 11:26–27; Rev. 19:13–15). There are many other references in Isaiah to the Messiah, and we will identify them as we study this book.
"Who hath believed our report?" Isaiah asks us (Isa. 53:1). "If you will not believe, surely you shall not be established," he warns us (7:9 nkjv).
If you have never believed on the Lord Jesus Christ and received Him into your life, then do so now. "Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other" (45:22 nkjv).
"Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12 nkjv).
Isaiah 1
the Assyrian army and only Jerusalem was spared (chaps. 36—37). The people would not let God manage the land according to His law, so God turned Judah over to foreigners and permitted His people to suffer (Deut. 28:15ff.).
CHAPTER TWO Isaiah 1—6 WANTED: A PROPHET T
What a humiliating shock the people must have had when they heard Isaiah compare the Holy City of Jerusalem to the wicked cities of Sodom and Gomorrah (Isa. 3:9; Gen. 18—19)! And what did the leaders think when Isaiah said only "a very small remnant" would survive? After all, God promised Abraham that the nation would multiply like the dust of the earth and the stars of the heavens (13:16; 15:5). The doctrine of "the remnant" is important in the message of the prophets (Isa. 6:13; 10:20–22; 11:11–13, 16; Jer. 6:9; 23:3; 31:7; Mic. 2:12; Zech. 8:12). Paul also referred to it (Rom. 9:27; 11:5). In spite of the apostasy of the nation, a remnant of true believers would be spared so that God's work could be accomplished through the Jewish nation.
he first thing you must know about prophets is that their ministry focuses on the present as well as on the future. They "tell forth" the Word of God as well as "foretell" the works of God. True prophets are like good doctors: They diagnose the case, prescribe a remedy, and warn the patient what will happen if the prescription is ignored. (See Jer. 6:14; 8:11.) When prophets declare a vision of the future, they do it to encourage people to obey God today. Peter stated this principle when he wrote, "Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness?" (2 Peter 3:11 nkjv).
Unlike Jeremiah and Ezekiel, Isaiah did not begin his book with an account of his call to ministry. This he gave in chapter 6. Instead, he started with a probing examination of Judah's present situation and gave a passionate plea for God's people to return to the Lord. As you read his analysis, note how closely it parallels our situation in the Western world.
The disgusting thing about this rebellious people is that they were also a religious people (Isa. 1:10–15). They attended the temple services and brought a multitude of sacrifices to the Lord, but their hearts were far from God and their worship was hypocritical. Sacrifices alone can never please God, for along with the outward observance, God wants inward obedience (1 Sam. 15:22), a broken heart (Ps. 51:17), and a godly walk (Mic. 6:6–8). Judah's worship of Jehovah was iniquity, not piety, and God was sick of it! Instead of lifting up "holy hands" in prayer (1 Tim. 2:8), their hands were stained with blood because of their many sins (Isa. 59:3; Ezek. 7:23).
I. CONDEMNATION (1—39) A.Sermons against Judah and Israel—1—12
What Isaiah Saw (1:1–31) This chapter describes a courtroom scene. God convenes the court and states the charges (vv. 2–4). He presents His case and pronounces the nation guilty (vv. 5–15), but He gives the accused opportunity to repent and be forgiven (vv. 16–31). How did God describe His sinful people?
But before passing judgment on worshippers in a bygone era, perhaps we should confess the sins of the "worshipping church" today. According to researcher George Barna, 93 percent of the households in the United States contain a Bible and more than 60 percent of the people surveyed claim to be religious, but we would never know this from the way people act. One Protestant church exists for every 550 adults in America, but does all this "religion" make much of a difference in our sinful society? Organized religion hasn't affected the nation's crime rate, the divorce rate, or the kind of "entertainment" seen in movies and on TV.
They were rebellious children (vv. 2–4) who did not have as much devotion to God as animals do to their masters! The word rebel carries with it the idea of breaking a contract. At Sinai, Israel had entered into a solemn covenant with Jehovah (Ex. 19—20), but they had broken the contract by their unbelief and idolatry. They did not appreciate what God had done for them and were taking their blessings for granted. They had forsaken the Lord, gone backward, and grown corrupt; therefore, they were guilty and deserved judgment.
From the human point of view, the nation was prospering; but from God's point of view, the nation was like a wretched victim who had been beaten from head to foot and left to die (Isa. 1:5–6). The wounds had become infected, the whole body diseased, and nobody was doing anything to help. The false prophets and hypocritical priests of that day would have challenged Isaiah's autopsy of "the body politic," but the prophet knew that his diagnosis was true. In spite of the optimism of Judah's leaders, the nation was morally and spiritually sick, and judgment was inevitable.
The average church allocates about 5 percent of its budget for reaching others with the gospel, but 30 percent for buildings and maintenance. At a time when the poor and the aged are pleading for help, churches in America are spending approximately 3 billion dollars a year on new construction. Where churches have life and growth, such construction may be needed, but too often the building becomes "a millstone instead of a milestone," to quote Vance Havner. At least 62 percent of the people Barna surveyed said that the church was not relevant to today's world and is losing its influence on society. It may be that, like the worshippers in the ancient Jewish temple, we are only going through
In verses 7–9, God pictures Judah as a ravaged battlefield, a desert that had once been a garden. In using this image, Isaiah may have been looking ahead to the invasion of Sennacherib, when Judah was devastated by
Isaiah 1—4
14:1ff.), and by the Lord Jesus (Matt. 24; Mark 13; Luke 21). It will be a time of terrible suffering; the environment will be devastated, and millions of people will die. (Note the repetition of the phrase "in that day": Isa. 2:17, 20; 3:7, 18; 4:1–2.)
the motions. (See The Frog in the Kettle by George Barna, Regal.)
Isaiah didn't stop with the diagnosis but also gave the prescription, because he wanted Judah to be a righteous people (Isa. 1:16–31). The word translated "reason" in verse 18 means "to decide a case in court," but instead of pronouncing judgment, the Judge offered pardon! If they would cleanse themselves by repenting and turning from sin (vv. 16–17; see 2 Cor. 7:1), then God would wipe the record clean in response to their faith (Isa. 1:18). God had every reason to punish His people for their sins, but in His grace and mercy He offered them His pardon.
To the prophets, "the day of the Lord" was foreshadowed by events in their own day. In the book of Isaiah, Assyria's conquest of the northern kingdom and invasion of Judah, and the Babylonian captivity of Judah both picture the coming "day of the Lord."
(1) Why will God judge His people? Because of their idolatry, covetousness, pride, and exploiting of the poor (2:6–22). Instead of holding to the truth of God's Word, they were adopting "superstitions from the East" (v. 6 niv), not unlike many "religious seekers" today. The growth of Eastern religions in the modern Western world is a phenomenon that is both frightening and challenging. Even nonreligious people are practicing Eastern forms of meditation and relaxation, following techniques that are being taught in university classes and business seminars.
What were some of the sins that the nation needed to confess and put away? Isaiah named murder (v. 21), robbery, bribery, and exploiting the helpless (v. 23), and the worship of heathen idols (v. 29). Because of their idolatry, the once-faithful wife was now a harlot, and because of their unjust practices, the pure silver had become dross. The tragedy is that many of the worshippers in the temple participated in these evil practices and thereby encouraged the decay of the nation. The rulers maintained a religious façade to cover up their crimes, and the people let them do it.
The prosperity of the nation made leaders proud and covetous. Instead of trusting the Lord, they trusted their wealth and war equipment, not realizing that neither would deliver them in the coming day of judgment. The leaders were exploiting the poor, crushing them like grain in a mill (3:13–15). God will not allow His people to be proud and self-confident, but will humble them and cut them down like trees in the forest. "The Lord alone shall be exalted in that day" (2:11, 17) when men flee from His wrath and discover the worthlessness of their idols and the consequences of their sins (vv. 19–22).
What would God do if the people did not repent? He would send a fiery judgment that would purge the dross and burn up those whose rebellion had made them His enemies (vv. 24–31). Isaiah closed this first message with a promise of hope that one day Jerusalem would be a "city of righteousness."
What Isaiah Promised (2:1—4:6) Three important phrases sum up Isaiah's second message and its proclamation of God's future work.
(2) How will God judge His people? By taking away from them everything they were trusting, including food and water, leaders and soldiers, and judges and prophets (3:1–15). The entire support system of the nation would disintegrate, and there would be no remedy. Nobody would want to hold office except women and children. (In Judah's male-dominated society, this would be a humiliating calamity.) The national leaders in Isaiah's day were charting a course that was out of the will of God and would ultimately bring disaster, but the righteous remnant would be protected by God (vv. 10–12).
The temple of the Lord (2:1–5). The prophet looked ahead to the time when God's righteous kingdom would be established and the temple would become the center for the worldwide worship of the Lord. In Isaiah's day, the Jews were adopting the false gods of the Gentiles, but the day would come when the Gentiles would abandon their idols and worship the true God of Israel. The nations would also lay down their weapons and stop warring. These promises must not be "spiritualized" and applied to the church, for they describe a literal kingdom of righteousness and peace. The Jewish temple will be rebuilt, and the Word of God will go forth from Jerusalem to govern the nations of the world.
After denouncing the men in leadership, the prophet zeroed in on the proud women who profited from their husbands' crimes (3:16—4:1). The prophet Amos had a similar message for the women in the northern kingdom (Amos 4:1–3). Everything would be different for these women when the judgment of God came to the land! In that day, nobody would notice their expensive clothes, their jewelry and perfumes, and their elaborate coiffures. They would be prisoners of war, led by a rope, like cattle going to the slaughter. So many men would be killed there wouldn't be enough husbands to go around (4:1)!
In the light of the future glory of God's temple, Isaiah appealed to the people to "walk in the light of the Lord" (v. 5). Christians today have a similar motivation as we await the return of Christ for His church (1 John 2:28–3:3).
The day of the Lord (2:6—3:26). This is that period of time when God will send judgment to the nations and purify Israel in preparation for the coming of His King to reign in Jerusalem. The day of the Lord is described by John (Rev. 6—19), by the prophets (Isa. 13:6ff.; Ezek. 30; Joel 1:15; 2:1ff.; Zeph. 1:7ff.; Zech.
God is longsuffering as He watches people viciously exploit one another and selfishly ravage His creation.
Isaiah 4—6
But there is coming a day when unbelieving sinners will be punished and God's people will share in the glories of His kingdom. Are you ready?
Lord and His warnings. "They even mock the Holy One of Israel and dare the Lord to punish them" (v. 19 tlb). The name "Holy One of Israel" is used twentyfive times in Isaiah, but these sinners had no respect for that name. We have skeptical scoffers today who speak lightly of the Lord and think they will get away with it.
The Branch of the Lord (4:2–6). The prophet looked beyond the "day of the Lord" to that time when the kingdom will be established on earth. "Branch of the Lord" is a messianic title for Jesus Christ, who came as a "shoot" from the seeming dead stump of David's dynasty (11:1; 53:2; see Jer. 23:5; 33:15; Zech. 3:8; 6:12). God will cleanse His people (Isa. 4:4; see Zech. 12:10—13:1), restore the fruitfulness of the land, and dwell with them as He did when He led them through the wilderness (Isa. 4:5–6; Ex. 13:21–22). Not just the temple, but every dwelling will be blessed by the presence of the Lord! Unlike in Isaiah's day, "in that day" the people will be holy (set apart), and the land will be beautiful and glorious.
Deception (v. 20). Moral standards were destroyed by new definitions of sin (see Amos 5:7), people using God's vocabulary but not His dictionary. Like today's "double-speak," this kind of language made it easy to deceive people and avoid a guilty conscience. In today's world, increased taxes are "revenue enhancements," and poor people are "fiscal underachievers." Medical malpractice is not the cause of a patient's death; it's a "diagnostic misadventure of high magnitude." (See DoubleSpeak by William Lutz.) The Jerusalem Bible translation of Psalm 12:2 says it perfectly: "All they do is lie to one another, flattering lips, talk from a double heart."
What Isaiah Sang (5:1–30) The preacher became a troubadour and sang a folk song to the Lord ("my beloved"). Perhaps the people who had ignored his sermons would listen to his song. He sang about his own people (v. 7) and pointed out how good God had been to them. God gave them a holy law and a wonderful land, but they broke the law and defiled the land with their sins and failed to produce fruit for God's glory. God had done for them all that He could do. Now all that remained for Him to do was bring judgment on the fruitless vineyard and make it a waste. (Note that Jesus referred to this passage in Matt. 21:33–44.) What were the "wild grapes" that the nation produced instead of the "good grapes" that God sought for? In the six "woes" that follow, Isaiah named the sins that brought judgment on the land.
Pride (v. 21). Instead of listening to God, the leaders consulted with one another and made decisions based on their own wisdom. "Professing themselves to be wise, they became fools" (Rom. 1:22; see 1 Cor. 1:18–25). "Do not be wise in your own eyes; fear the Lord and depart from evil" (Prov. 3:7 nkjv).
Injustice (vv. 22–25). The judges who were supposed to enforce the law used their authority to free the guilty and punish the innocent. They were more interested in cocktail parties than fair trials, and making money (bribes) than promoting justice. Isaiah warned these corrupt politicians that the fire of God's wrath was coming and would burn them up. They were like cut flowers and had no roots, beautiful for a time, but destined to die and turn to dust.
The phrase in verse 25 about God's anger is repeated in 9:12, 17, and 21, and in 10:4. His hand was raised in judgment and would not come down until He had completed His work. He would summon the Assyrian army from afar and use it to chasten His people (5:26–30). The northern kingdom of Israel would be destroyed, and Judah, the southern kingdom, would be devastated but eventually delivered, only to go in captivity to Babylon a century later. God was serious about the nation's sins. If they would not repent and accept His offer of pardon (1:18), then all He could do was send judgment.
Covetousness (vv. 8–10). In disobedience to the law (Lev. 25:23–28; 1 Kings 21:1–3), the rich defrauded the poor and seized the land. These wealthy exploiters built large mansions and developed extensive farms, but God warned them that their houses would be empty and their harvests meager. Imagine ten acres of grapevines yielding only six gallons of wine and six bushels of seed producing half a bushel of grain!
Drunkenness (vv. 11–17). In the Old Testament, God did not require total abstinence, but He did warn against drunkenness (Prov. 20:1; 23:29–31; Hab. 2:15). This warning is repeated in the New Testament for believers today (Rom. 13:13; 1 Cor. 6:9–10; Eph. 5:18). Isaiah described people so addicted to alcohol that they begin their revelries as soon as they wake up in the morning, and they continue their drinking till late at night. They enjoy banquets and music and get involved in drunken brawls (Isa. 5:14 niv). But when judgment comes, these people will hunger and thirst and become "food" for the grave (v. 14). The "eaters" will themselves be eaten, and the proud drinkers will be brought low.
What Isaiah Experienced (6:1–13) Anyone reading Isaiah's first two messages might be inclined to ask, "What right does this man have to pronounce judgment on the leaders of our land and the many worshippers in the temple?" The answer is in this chapter: Isaiah's account of his call to ministry. Before he announced any "woes" on others, he first confessed his own sin and said, "Woe is me!" He saw the Holy One of Israel, and he could not keep silent. Note four stages in Isaiah's experience with God.
Sight: He saw the Lord (vv. 1–4). We assume that Isaiah was in the temple when this marvelous event
Carelessness (vv. 18–19). Isaiah described people who are bound by sin and yet speak frequently of the
Isaiah 6—7
Never underestimate what God can do with one willing worker. There is an even greater need for laborers today, and we have tremendous opportunities for sharing the gospel with a lost world. Are you one of God's willing volunteers?
occurred, but we cannot be sure. The temple referred to in verse 1 is the heavenly temple, rather than Solomon's temple. King Uzziah died in 740 BC and was one of Judah's greatest leaders, even though in his latter years he was disciplined for disobeying God (2 Chron. 26:16–21). A great king may have left his throne on earth, but the greatest King was still seated on the throne of heaven. According to John 12:41, this was the Lord Jesus Christ.
Blindness: The nation could not see (vv. 9–13). The Lord did not give His servant much encouragement! Isaiah's ministry would actually make some people's eyes more blind, their ears more deaf, and their hearts more callused. Verses 9–10 are so important that they are quoted six times in the New Testament (Matt. 13:13–15; Mark 4:12; Luke 8:10; John 12:40; Acts 28:25–28; Rom. 11:8). God does not deliberately make sinners blind, deaf, and hard-hearted; but the more that people resist God's truth, the less able they are to receive God's truth. But the servant is to proclaim the Word no matter how people respond, for the test of ministry is not outward success but faithfulness to the Lord.
Only here are the seraphim mentioned in Scripture. The Hebrew word means "to burn" and relates these creatures to the holiness of God. This is why they repeat, "Holy, holy, holy" before the throne of God. Some students think that the seraphim are the "living creatures" described in Revelation 4:6–9.
When I was the radio speaker on "Songs in the Night" from the Moody Church in Chicago, I often received clippings from listeners, items they though might be useful on the weekly broadcast. Most of them I have forgotten, but a few of them still stick in my mind. One of the best was, "When the outlook is bleak, try the uplook!"
God told Isaiah that his ministry would end in seeming failure, with the land ruined and the people taken off to exile (Isa. 6:11–12). But a remnant would survive! It would be like the stump of a fallen tree from which the shoots ("the holy seed") would come, and they would continue the true faith in the land. Isaiah needed a long-range perspective on his ministry or else he would feel like he was accomplishing nothing.
For young Isaiah, the outlook was bleak. His beloved king had died, his nation was in peril, and he could do very little about it. The outlook may have been bleak, but the uplook was glorious! God was still on the throne and reigning as the Sovereign of the universe! From heaven's point of view, "the whole earth" was "full of his glory" (Isa. 6:3; see Num. 14:21–22; Ps. 72:18–19). When your world tumbles in, it is good to look at things from heaven's point of view.
"Go and tell" is still God's command to His people (v. 9; see Matt 28:7; Mark 5:19). He is waiting for us to reply, "Here am I; send me."
Insight: He saw himself (vv. 5–7). The sight of a holy God and the sound of the holy hymn of worship brought great conviction to Isaiah's heart, and he confessed that he was a sinner. Unclean lips are caused by an unclean heart (Matt. 12:34–35). Isaiah cried out to be cleansed inwardly (Ps. 51:10), and God met his need. If this scene had been on earth, the coals would have come from the brazen altar where sacrificial blood had been shed, or perhaps from the censer of the high priest on the day of Atonement (Lev. 16:12). Isaiah's cleansing came by blood and fire, and it was verified by the word of the Lord (Isa. 6:7).
CHAPTER THREE Isaiah 7—12 GOD IS WITH US! B
ehold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts" (Isa. 8:18). This statement by the prophet Isaiah is a key to understanding the meaning of the events and prophecies in this section. In his previous messages, Isaiah focused on the spiritual needs of his people, but in this section he deals with the political situation and the failure of the leaders to trust the Lord. Four symbolic names are involved in Isaiah's messages, each of them with a very special meaning: Emmanuel, Maher-shalalhash-baz, Shear-jashub, and Isaiah.
Before we can minister to others, we must permit God to minister to us. Before we pronounce "woe" upon others, we must sincerely say, "Woe is me!" Isaiah's conviction led to confession, and confession led to cleansing (1 John 1:9). Like Isaiah, many of the great heroes of faith saw themselves as sinners and humbled themselves before God: Abraham (Gen. 18:27), Jacob (32:10), Job (Job 40:1–5), David (2 Sam. 7:18), Paul (1 Tim. 1:15), and Peter (Luke 5:8–11).
Emmanuel: A Message of Hope (7:1–25) A promise to King Ahaz (vv. 1–9). These were perilous days for the nation of Judah. Assyria was growing stronger and threatening the smaller nations whose security depended on a very delicate political balance. Syria and Ephraim (the northern kingdom) tried to pressure Judah into an alliance against Assyria, but Ahaz refused to join them. Why? Because he had secretly made a treaty with Assyria (2 Kings 16:5–9)!
Vision: He saw the need (v. 8). The nation needed the Lord, and the Lord wanted a servant to minister to the people. Isaiah volunteered to be that servant. He did not discuss his call with the Lord, as did Moses (Ex. 3:11—4:15) and Jeremiah (Jer. 1:4ff.), but accepted the appointment and made himself available to his Master.
Isaiah 7—8
Shear-jasub was born—and that Isaiah's second son was named both "Emmanuel" and "Maher-shalal-hashbaz" (8:1–4; note vv. 8, 10).
The king was playing "power politics" instead of trusting in the power of God. Syria and Ephraim planned to overthrow Ahaz and put "the son of Tabeel" on the throne, and Ahaz was a frightened man.
Orthodox Jewish boys become "sons of the law" at the age of twelve. This special son was a reminder that Syria and Ephraim would be out of the picture within the next twelve years. Isaiah delivered his prophecy in 734 BC. In 732 BC Assyria defeated Syria, and in 722 BC Assyria invaded the northern kingdom. The prophecy was fulfilled.
The Lord commanded Isaiah to take his son Shearjashub ("a remnant shall return") and meet Ahaz as the king was inspecting the city's water system. Ahaz's heart had been wavering, and the hearts of his people had been shaking for fear (Isa. 7:2), but Isaiah came with a message of assurance: "Take heed, and be quiet; fear not, neither be fainthearted" (v. 4). How would Ahaz find this inner peace? By believing God's promise that Judah's enemies would be defeated. "If you will not believe, surely you shall not be established" (v. 9 nkjv). Faith in God's promises is the only way to find peace in the midst of trouble. "You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You" (26:3 nkjv).