Psalm 150 (continued, part 10)
A warning to Judah (vv. 17–25). Instead of trusting the Lord, Ahaz continued to trust Assyria for help, and Isaiah warned him that Assyria would become Judah's enemy. The Assyrians would invade Judah and so ravage the land that agriculture would cease and the people would have only dairy products to eat (vv. 15, 21–23). The rich farmland would become wasteland, and the people would be forced to hunt wild beasts in order to get food. It would be a time of great humiliation (v. 20; 2 Sam 10:4–5) and suffering that could have been avoided had the leaders trusted in the Lord.
In God's eyes, the two threatening kings were nothing but "two smoldering stubs of firewood" (7:4 niv) who would be off the scene very soon, and they both died two years later. Furthermore, within sixtyfive years, Ephraim (Israel, the northern kingdom) would be gone forever. Isaiah spoke this prophecy in the year 734 BC. Assyria defeated Syria in 732 BC and invaded Israel in 722 BC. They deported many of the Jews and assimilated the rest by introducing Gentiles into the land. By 669 BC (sixty-five years later), the nation no longer existed.
Maher-shalal-hash-baz: A Warning of Judgment (8:1–22) Isaiah married the virgin, and the legal documents were duly witnessed and sealed. He even announced that their first child would be a son and his name would be Maher-shalal-hash-baz, which means "quick to plunder, swift to the spoil." Since Isaiah's sons were signs to the nation (8:18), this name was significant. It spoke of future judgment when Assyria would conquer Syria and invade both Israel and Judah, and when Babylon would take Judah into exile. A child would start speaking meaningful sentences about the age of two. In 732 BC, about two years after Isaiah's son was born, both Pekah and Rezin were dead (7:1), and Assyria had conquered Syria and begun to invade Israel (2 Kings 15:29). The army was "quick to plunder and swift to take the spoil."
A sign to the house of David (vv. 10–16). If Ahaz had believed God's promise, he would have broken his alliance and called the nation to prayer and praise, but the king continued in his unbelief. Realizing the weakness of the king's faith, Isaiah offered to give a sign to encourage him, but Ahaz put on a "pious front" and refused his offer. Knowing that he was secretly allied with Assyria, how could Ahaz honestly ask the Lord for a special sign? So, instead of speaking only to the king, Isaiah addressed the whole "house of David" and gave the prophecy concerning "Emmanuel."
In the remainder of this chapter, Isaiah used three vivid contrasts to show the rulers of Judah the mistake they were making by trusting Assyria instead of trusting the Lord.
Of course, the ultimate fulfillment of this prophecy is in our Lord Jesus Christ, who is "God with us" (Matt. 1:18–25; Luke 1:31–35). The virgin birth of Christ is a key doctrine; for if Jesus Christ is not God come in sinless human flesh, then we have no Savior. Jesus had to be born of a virgin, apart from human generation, because He existed before His mother. He was not just born in this world; He came down from heaven into the world (John 3:13; 6:33, 38, 41–42, 50–51, 58). Jesus was sent by the Father and therefore came into the world having a human mother but not a human father (4:34; 5:23–24, 30; 9:4). However, this "sign" had an immediate significance to Ahaz and the people of Judah. A woman who was then a virgin would get married, conceive, and bear a son whose name would be "Emmanuel." The son would be a reminder that God was with His people and would care for them. It is likely that this virgin was Isaiah's second wife—his first wife having died after
They chose a flood instead of a peaceful river (vv. 8:5–10). The pro-Assyrian faction in Judah rejoiced when Assyria defeated Syria and when both Pekah and Rezin died. These victories seemed to prove that an alliance with Assyria was the safest course to follow. Instead of trusting the Lord ("the waters of Shiloah, that go softly" in v. 6), they trusted the great river of Assyria. What they did not realize was that this river would become a flood when Assyria would come and destroy Israel and devastate Judah. God offered His people peace, but in unbelief they opted for war. They were walking by sight and not by faith.
But Isaiah saw no permanent victory for the invading army. After all, they were entering Emmanuel's land, and God was with His people and would deliver them for His name's sake. Assyria might
Isaiah 8—9
plan its strategy, but God would thwart its every move. Sennacherib's army camped around Jerusalem, certain of victory, but God wiped them out with a single blow (chap. 37).
return of the Jewish remnant to their land is a major theme in these chapters (10:20–22; 11:11–12, 16). When Assyria conquered the northern kingdom of Israel (Ephraim), the nation was never restored but became what we know as Samaria. After the Babylonian captivity (606–586 BC), the people of Judah were given another chance to establish themselves in the land, and through them the Lord brought the Messiah into the world. Had a remnant not returned, God's plans for redeeming a lost world might have been frustrated. How much depended on that small remnant!
They chose a snare instead of a sanctuary (vv. 8:11–15). God warned Isaiah not to follow the majority and support the popular pro-Assyrian party. Even though his stand was looked upon as treason, Isaiah opposed all foreign alliances and urged the people to put their faith in the Lord (7:9; 28:16; 30:15). The Jewish political leaders were asking, "Is it popular? Is it safe?" But the prophet was asking, "Is it right? Is it the will of God?"
God's mercy to His people is seen in four ministries the Lord performed for them.
When you fear the Lord, you don't need to fear people or circumstances. Peter referred to this passage when he wrote, "But even if you should suffer for what is right, you are blessed. 'Do not fear what they fear; do not be frightened.' But in your hearts set apart Christ as Lord" (1 Peter 3:14–15 niv). Isaiah compared the Lord to a sanctuary, a rock that is a refuge for believers but a snare to those who rebel. The image of Messiah as a rock is found again in Isaiah 28:16 (and see 1 Peter 2:4–7; Rom. 9:33). "God is our refuge and strength, a very present help in trouble" (Ps. 46:1).
The Lord promised them a Redeemer (9:1–7). Isaiah continued the theme of light and darkness (8:20–22) by announcing, "There will be no more gloom" (9:1 niv). The Redeemer will come and bring to the world the dawning of a new day (v. 2; Luke 1:78–79; John 8:12). We know that this prophecy refers to Christ because of the way it is quoted in Matthew 4:13–15. The geographical areas named in Isaiah 9:1 were especially devastated when the Assyrian army moved in, but these areas would be especially honored by the ministry of the Messiah. Jesus was identified with "Galilee of the Gentiles" (Matt. 4:15 niv), and His loving ministry to the people brought light and joy.
They chose darkness instead of light (vv. 16–22). The nation had rejected Isaiah's message, but that didn't mean that his ministry was a failure. The true disciples of the Lord received God's Word and treasured it in their hearts. By faith, the prophet was willing to wait patiently for God's Word to be fulfilled.
But the prophet looked beyond the first coming of Christ to His second coming and the establishing of His righteous kingdom (Isa. 9:3–7). Instead of protecting a small remnant, God would enlarge the nation. Instead of experiencing sorrow, the people would rejoice like reapers after a great harvest, soldiers after a great victory, or prisoners of war after being released from their yoke of bondage. Of course, some of this occurred when God defeated Assyria and delivered Jerusalem (Isa. 37). But the ultimate fulfillment is still future; all military material will be destroyed (9:5) because the nations will not learn war any more (2:4).
But even if his words fell on deaf ears, Isaiah and his family were themselves a "living prophecy" that the nation could not ignore. Isaiah's name means "Jehovah is salvation," and this would remind the people to trust the Lord to deliver them. His older son's name means "A remnant shall return," and this was a word of promise when it looked as though the nation was destroyed. A believing remnant did return to Jerusalem from Babylon, and they were encouraged by what Isaiah wrote in chapters 40—66. The name of the younger son, Maher-shalal-hash-baz, means "quick to plunder, swift to the spoil," and pointed to the fall of Syria and Ephraim. Verse 18 is quoted in Hebrews 2:13–14 and applied to the Lord Jesus Christ.
Isaiah 9:6 declared both the humanity ("A Child is born") and the deity ("A Son is given") of the Lord Jesus Christ. The prophet then leaps ahead to the kingdom age, when Messiah will reign in righteousness and justice from David's throne. God had promised David that his dynasty and throne would be established forever (2 Sam. 7:16), and this is fulfilled literally in Jesus Christ (Luke 1:32–33; Zech. 9:9), who will one day reign from Jerusalem (Isa. 11:1–5; Jer. 23:5–8; 30:8–10). This kingdom is called "the millennium," which means "one thousand years." The phrase is used six times in Revelation 20.
In their time of crisis, instead of turning to God for wisdom, the people consulted demons (Isa. 8:19; Deut. 18:10–12), and this only increased their moral and spiritual darkness. The increase of the occult in our own day is evidence that people are deliberately rejecting God's Word and turning to Satan's lies. "If they do not speak according to this word, they have no light of dawn" (Isa. 8:20 niv). Judah's leaders anxiously looked for the dawning of a new day, but they saw only a deepening darkness. God's Word is our only dependable light in this world's darkness (Ps. 119:105; 2 Peter 1:19–21).
If His name is "Wonderful," then there will be nothing dull about His reign! As Counselor, He has the wisdom to rule justly; and as the Mighty God, He has the power to execute His wise plans. "Everlasting Father" does not suggest that the Son is also the Father, for each Person in the Godhead is distinct. "Father of eternity" is a better translation. Among the Jews, the
Shear-jashub: A Promise of Mercy (9:1—11:16) This name means "A remnant shall return," and the
Isaiah 9—11
the Assyrians were out to destroy (v. 7). They boasted of their conquests (vv. 8–14; see 37:10–13) but did not give glory to God.
word father means "originator" or "source." For example, Satan is the "father [originator] of lies" (John 8:44 niv). If you want anything eternal, you must get it from Jesus Christ; He is the "Father of eternity."
Because of their arrogant attitude, God would judge Assyria, for the worker certainly has mastery over His tools! Like a wasting disease and a blazing forest fire, God's wrath would come to this proud nation and its army. He would cut them down like trees in the forest (10:33–34). In the days of Hezekiah, God wiped out 185,000 of the Assyrian soldiers (37:36–37), and the great Assyrian Empire ultimately fell to Babylon in 609 BC. In spite of Assyria's conquest of the northern kingdom and its intention to destroy Judah, God would save a remnant so that "the twelve tribes" would not be annihilated (Acts 26:7; James 1:1; Rev. 21:12). "The remnant shall return" (Isa. 10:21) is the translation of the name of Isaiah's older son, Shear-jashub.
The Lord judged Israel for their sins (9:8— 10:4). This long section describes what will happen to the northern kingdom when the Assyrians invade. While Isaiah's ministry was primarily to the people of Judah, he used Israel as an object lesson to warn the southern kingdom that God does not take sin lightly. Judah had sinned greatly, but God in His mercy spared them for David's sake (37:35; 1 Kings 11:13; 15:4; 2 Chron. 21:7). However, God's longsuffering would one day end.
The key statement is "For all this his anger is not turned away, but his hand is stretched out still" (Isa. 9:12, 17, 21; 10:4, and see 5:25). This is the outstretched hand of God's judgment, not His mercy (65:2; Rom. 10:21). God judged them for their pride in thinking that their present difficulties were temporary and the nation could rebuild itself better than before (Isa. 9:8–12). He also judged them for their hardness of heart in their refusal to repent and return to the Lord (vv. 13–17). God's loving purpose in chastening is that we yield to Him, but if we harden our hearts, then chastening becomes judgment (Heb. 12:1–11). Israel was being led astray by false prophets and foolish leaders; the nation would not listen to God's Word.
In verses 28–32, Isaiah traces the advance of the Assyrian army as it invaded Judah and marched toward Jersusalem. But God's word to the people was "O My people that dwellest in Zion, be not afraid of the Assyrian" (v. 24)! Isaiah gave the same message to King Hezekiah when the Assyrian army surrounded Jerusalem in 701 BC (37:1–7). God used Assyria to discipline His people, but He would not permit this godless nation to go beyond His purposes. God may use unbelievers to accomplish His will in the lives of His people, but He is always in control. We need never fear the disciplining hand of God, for He always disciplines in love (Heb. 12:1–11).
Ephraim's own wickedness was destroying the nation the way a fire destroys a forest or a field (Isa. 9:18–19). But the sinners would become fuel for the fire God could kindle! In their greed, the people of the northern kingdom were devouring one another (v. 20) and battling one another (v. 21), but they would soon be devoured and defeated by Assyria.
The Lord will restore His people (11:1–16). In contrast to the proud trees that God cuts down (10:33–34) is a tender shoot from a seemingly dead stump. Isaiah looked beyond his people's trials to the glorious kingdom that will be established when Messiah comes to reign (11:1–9). David's dynasty was ready to end, but out of his family the Messiah would come (Rom. 1:3; Rev. 5:5). A godly remnant of Jews kept the nation alive so that the Messiah could be born.
In 10:1–4, Isaiah denounced Ephraim for its injustice, especially toward the poor, the widows, and the orphans. Unjust laws and oppressive decrees robbed these people both of their meager possessions and their God-given rights (Deut. 15:7–8; 24:17–18). The prophet's three questions in Isaiah 10:3 ought to be pondered by every person who wants to be ready when the Lord comes.
His kingdom will involve righteous rule (Isa. 11:1–5) because the Son of God and the Spirit of God will administer its affairs justly. When the MessiahKing speaks the word, it is with power (Ps. 2:9; Rev. 19:15). His kingdom will also mean a restored creation because nature will once again enjoy the harmony it enjoyed before sin entered in (Isa. 11:6–9; Rom. 8:18–25). "The earth shall be full of the knowledge of the Lord, as the waters cover the sea" (Isa. 11:9; see Heb. 2:14).
If God cannot bring us to repentance through His Word, then He must lift His hand and chasten us. If we do not submit to His chastening, then He must stretch out His hand and judge us. God is longsuffering, but we dare not tempt Him by our careless or callous attitude. "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31).
The nucleus of the kingdom will be a regathered and reunited Jewish nation (Isa. 11:10–16). The "Root" will become a "banner" for the rallying of the people as the Lord reaches out and gathers His people from the nations where they have been exiled (43:5–6). It will be like a "second exodus" as God opens the way for His people to return to their land. In a limited sense, this promise was fulfilled after the Assyrian conquest and when the Jews left Babylonian captivity, but
The Lord will judge the enemy (10:5–34). "Woe to the Assyrian!" is the way this section begins (see niv). Though God used Assyria to chasten Judah, He would not permit His "tool" to exalt itself in pride. Assyria was His rod, club, axe, and saw (10:5, 15, 24), but the Assyrians treated the Jews like mud in the streets (v. 6) and plundered the land like a farmer gathering eggs (v. 14). God's purpose was to discipline, but
Isaiah 11—13
the ultimate fulfillment will be at the end of the age when Messiah regathers His people (27:12–13; 49:22–23; 56:7–8; Matt 24:31; Rom. 11:25–29). The centuries-long division between Israel and Judah will come to an end, and even the Gentiles will walk on "the highway" that leads to Jerusalem.
CHAPTER FOUR Isaiah 13—23 THE BURDENED PROPHET W
B.Burdens of Judgment against the Gentiles—13—23
hether you like it or not, history is on our side. We will bury you!"
The "highway" is one of Isaiah's favorite images. Those who obey the Lord have a level and smooth road to walk (Isa. 26:7–8). When God calls His people back to their land, He will prepare the way for them (40:3–4) and lead them safely (42:16). He will remove obstacles so the people can travel easily (49:11; 57:14; 62:10). God's highway will be called "The way of holiness" (35:8).
The premier of the Soviet Union, Nikita Khrushchev, made that statement to a group of Western diplomats on November 18, 1956. But Khrushchev is dead, and the Soviet Union no longer exists. Khrushchev's boastful prophecy was not fulfilled.
Is there a pattern to history? Is anyone in charge? The British historian Edward Gibbon called history "little more than the register of crimes, follies, and misfortunes of mankind." But the American missionary leader Arthur T. Pierson said that "history is His story." Which one is right?
When Isaiah looked at his people, he saw a sinful nation that would one day walk the "highway of holiness" and enter into a righteous kingdom. He saw a suffering people who would one day enjoy a beautiful and peaceful kingdom. He saw a scattered people who would be regathered and reunited under the kingship of Jesus Christ. Jesus taught us to pray, "Thy kingdom come" (Matt. 6:10); for only when His kingdom comes can there be peace on earth.
The prophet Isaiah would stand with Pierson, for these eleven chapters are certainly evidence that God is at work in the nations of the world. In these chapters, the prophet revealed God's plan not only for Judah, but also for ten Gentile nations. President James Garfield called history "the unrolled scroll of prophecy," and Isaiah unrolled the scroll for us to read.
4. Isaiah: A Song of Salvation (12:1–6) Isaiah's name means "Jehovah is salvation," and "salvation" is a key theme in this song. "In that day" refers to the day of Israel's regathering and reunion and the righteous reign of the Lord Jesus Christ. The Jewish remnant will have come through the time of tribulation on earth ("the time of Jacob's trouble," Jer. 30:7), seen their Messiah, repented, and received Him by faith (Zech. 12:10–13:1; 14:4–11). Cleansed and established in their promised kingdom, the nation will praise the Lord and extol Him among the Gentiles.
World leaders need to learn the lesson that Nebuchadnezzar learned the hard way, that "the Most High rules in the kingdom of men, and gives it to whomever He chooses" (Dan. 4:25 nkjv). Paul made the same declaration to the Greek philosophers in Athens: "[God] determined the times set for [the nations] and the exact places where they should live" (Acts 17:26 niv). Indeed, "history is His story."
Isaiah called these prophetic declarations "burdens" (Isa. 13:1; 14:28; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 23:1). The Hebrew word means "to lift up." The prophet was carrying a heavy weight because of the solemn nature of his message (Jer. 23:33). He was announcing judgments that involved the destruction of cities and the slaughter of thousands of people. No wonder he felt burdened!
The refrain in Isaiah 12:2—"Thy Lord, even Jehovah, is my strength and my son; he also is become my salvation"—was sung at the Exodus (Ex. 15:2) and at the rededication of the temple in Ezra's day (Ps. 118:14). It was sung by the Red Sea after the Jews had been delivered from Egypt by Moses, a prophet. It was sung in Jerusalem when the second temple was dedicated under the leadership of Ezra, a priest. It will be sung again when the Jewish nation accepts Jesus Christ as its King. They will recognize Him as "the Holy One of Israel" and willingly obey His holy law.
Babylon (13:1—14:23; 21:1–10) The word Babel means "gateway to a god" and sounds like the Hebrew word balal, which means "confusion" (Gen. 10:8–10; 11:1–9). In Scripture, Babylon symbolizes the world system man has built in defiance of God. Jerusalem and Babylon are contrasting cities: One is the chosen city of God, the other the wicked city of man. The city of God will last forever, but the rebellious city of man will ultimately be destroyed (Rev. 14:8; 16:19; 17–18). God musters His army (13:1–5, 17–18). God is sovereign. He is able to call any army He desires, to accomplish any task He assigns. He can summon them with a whistle (7:18) or by using leaders to raise a banner, shout, and beckon to the soldiers (13:2). In this
This joyful song closes this section of Isaiah in which the prophet has used four significant names to tell the people what God had planned for them. Because of Emmanuel, there is a message of hope. Maher-shalal-hash-baz gives a warning of judgment, but his brother Shear-jashub speaks of a promise of mercy. The father's name, Isaiah, brings a song of rejoicing as the people discover that Jehovah is indeed their salvation.
The Lord will never forsake His people. No matter how difficult the days may be, or how long the nights, for the people of God, the best is yet to come.
Isaiah 13—14
This highest of God's angels tried to usurp the throne of God and capture for himself the worship that belongs only to God (Matt. 4:8–10). The name "Lucifer" ("morning star") indicates that Satan tries to imitate Jesus Christ, who is "the bright and morning star" (Rev. 22:16). "I will be like the Most High" reveals his basic strategy, for he is an imitator (Isa. 14:14; 2 Cor. 11:13–15). Like the king of Babylon, Satan will one day be humiliated and defeated. He will be cast out of heaven (Rev. 12) and finally cast into hell (20:10). Whether God is dealing with kings or angels, Proverbs 16:18 is still true: "Pride goes before destruction, and a haughty spirit before a fall" (nkjv).
case, God is mustering the army of the Medes (v. 17; 21:2), and He calls them "my sanctified ones." Even though they did not believe in Jehovah God, the Medes were set apart by God to do His holy work.
God punishes His enemies (13:6–22). The city of Babylon was completely destroyed in 689 BC by Sennacherib and the Assyrian army, but it was rebuilt by Sennacherib's son. In 539 BC, Darius the Mede captured the city (Dan. 5:31), but he did not destroy it. In the centuries that followed, Babylon had its "shining moments," but after the death of its last great conqueror, Alexander the Great, the city declined and soon was no more. Isaiah's prophecy was fulfilled, for the city was not rebuilt.
God announces the victory (21:1–10). "The desert of the sea" is probably the area around the Persian Gulf. Isaiah uses the image of a "desert storm" as he describes the attack of the Assyrians against Babylon, which took place in 689 BC. At that time, Babylon and Assyria were rival powers (although Assyria was stronger), and the nations in the Fertile Crescent hoped that Babylon would stop the advance of Assyria. Alas, Babylon fell to Assyria, opening the way for Assyria to sweep across the region in conquest.
But it is clear that Isaiah's prophecy describes something more significant than the ups and downs of an ancient city. The prophets often began a message by focusing on local events, but then enlarged their vision to reveal something greater. Isaiah saw in the fall of Babylon a picture of "the day of the Lord" (Isa. 13:6, 9, 13), that time when God will pour out His wrath on the whole world (v. 11). The image of the woman in travail is used in Scripture to describe a time of judgment (v. 8; 21:3; 26:17; Jer. 6:24; Mic. 4:9–10; Matt. 24:8, where "sorrows" is "birthpains"; 1 Thess. 5:3). Isaiah looked beyond that day to the day when the Babylonian world system would be destroyed (Rev. 17—18). (Compare Isaiah 13:10 and Matthew 24:29; Joel 2:10; and Revelation 6:12–14; and see Jeremiah 50–51.) God delivers His people (14:1–23). Isaiah warned that the kingdom of Judah would be taken into captivity by Babylon (5:13; 6:11–12; 11:11, where "Shinar" is Babylon; 39:6), and this happened in 586 BC. Jeremiah prophesied that the captivity would last for seventy years. Then Babylon would be judged and the Jews permitted to go home (Jer. 25:1–14). So, the capture of Babylon by Darius would be good news to the Jews; for it would mean the end of their exile and bondage.
Realizing the consequences of Babylon's fall, the prophet experienced pain like a woman in travail (vv. 3–4) and felt crushed like grain in a mill (v. 10). Had this announcement referred to the fall of Babylon in 539 BC, the Jews would have rejoiced; for it would have meant release from captivity. But in 689 BC, Babylon's defeat meant the destruction of the northern kingdom and the devastation of the southern kingdom. Note that Jeremiah (Jer. 51:8) and John (Rev. 14:8; 18:2) both adopted Isaiah's words, "Babylon is fallen, is fallen!"
Assyria (14:24–27) The key word here is purpose. God is in control of the rise and fall of the nations as He works out His divine purposes in the world. Assyria was His tool to accomplish His purposes (10:5), and the day would come when God would judge Assyria (see vv. 5ff.).
The picture in Isaiah 14:1–23 is that of a mighty monarch whose pride has brought him to destruction. This is what happened to Belshazzar when Darius the Mede captured Babylon in 539 BC (Dan. 5). Isaiah described the king's arrival in sheol, the world of the dead, where the king's wealth, glory, and power vanished. The dead kings already in sheol stood in tribute to him (Isa. 14:9), but it was all a mockery. Death is the great leveler; there are no kings in the world of the dead. "Lucifer" (v.12) is Latin for "morning star" and suggests that this king's glory did not last very long. The morning star shines but is soon swallowed up by the light of the sun.
The judgment would take place in the land of Judah, and God would be the judge. Assyria invaded Judah during Hezekiah's reign (701 BC), and God destroyed the army as it threatened to capture Jerusalem (37:36). God permitted Assyria to discipline Judah, but He would not allow the enemy to destroy His people.
Philistia (14:28–32) An Assyrian leader ("rod"; 10:15, 24) died, and the Philistines rejoiced that their enemy had been weakened. (Some scholars think this leader was Shalmaneser V.) But Isaiah warned them that their rejoicing was presumptuous, for the new king would be worse. Isaiah compared the dead Assyrian ruler to a snake that gave birth to an even worse serpent! "Weep, Philistine cities—you are doomed" (14:31 tlb).
The prophet saw in this event something far deeper than the defeat of an empire. In the fall of the king of Babylon, he saw the defeat of Satan, the "prince of this world," who seeks to energize and motivate the leaders of nations (John 12:31; Eph. 2:1–3). Daniel 10:20 indicates that Satan has assigned "princes" (fallen angels) to the various nations so that he can influence leaders to act contrary to the will of God.
Note in this prophecy that God had a special word
Isaiah 14—18
The pride of Moab (16:6–14). We can understand the pride of a city like Babylon (14:12–14), but what did the tiny nation of Moab have to boast about? Their pride kept them from submitting to Judah, and this led to their defeat. Their boasting would turn into wailing and their songs into funeral dirges. Moab would become like a vineyard trampled down and a fruitful field left unharvested. Isaiah 16:9–11 describes the prophet's grief—and the Lord's grief—over the destruction of Moab. "I have no pleasure in the death of the wicked" (Ezek. 33:11). Isaiah could have rejoiced at the destruction of an old enemy, but instead he wept (Prov. 24:17–18).
of assurance for His own people, Judah. Even the poorest of the poor would have food and safety (v. 30) and Zion would be delivered from the enemy (v. 32; 37:36), but the Philistines would be wiped out by war and famine (14:30). The Assyrian army would come from the north like a great cloud of smoke (v. 31), and the gates of the great Philistine cities would not stop them.
The envoys ("messengers" in v. 32 kjv) of the other nations would ask what was happening, but the diplomatic news would focus on Judah and not on Philistia! God's deliverance of Judah was the real news, not Assyria's conquest of Philistia. We wonder if diplomats and news reporters in today's media world would give God credit for a miracle of deliverance.
Damascus [Syria] and Ephraim [Israel] (Isa 17:1–14) These two nations were allied in their opposition to both Assyria and Judah (7:1–2), so the prophet spoke to both in one message. In 17:1–2, he warned Damascus, the capital city of Aram (Syria), that the city would be taken by the enemy. This occurred when the Assyrians conquered Aram in 732 BC. Following their usual custom, the Assyrians deported many of the citizens, which left the land and cities deserted.
Moab (15:1—16:14) The Moabites were the product of Lot's incestuous union with his daughter (Gen. 19:30–38) and were the avowed enemies of the Jews (Num. 25; 31; Deut. 23:3).
The plight of Moab (15:1–9). Within three years (16:14), this prophecy against Moab would be fulfilled with great national lamentation. At least fourteen different references to lamentation occur in this chapter: weeping, wailing, baldness, sackcloth, crying out, etc. The people fled to their temples and prayed to their gods, but to no avail (15:2 niv). Even a day of national humiliation did not stop Assyria from invading Moab and ravaging the land. Advancing armies often stopped up the springs and watercourses and left the land in desolation (vv. 6–7). Where there was water in Moab, it was stained with blood, so great was the carnage (v. 9). How could the weak Moabites ever hope to defeat the great Assyrian lion?
The fall of Damascus was a warning to Israel, the northern kingdom that had broken away from Judah and Judah's God (1 Kings 12). The prophet used several images to describe Ephraim's downfall: the destruction of the fortified cities (Isa. 17:3); the setting of the sun (v. 4a; "The glory has departed" [1 Sam. 4:19–22 nkjv]); the wasting away of a sick person (Isa. 17:4b); the gleaning of a small harvest (vv. 5–6); the decaying of a garden into a wasteland (vv. 9–11); the overflowing of a flood (vv. 12–13a); and the blowing away of chaff and tumbleweeds in a storm (v. 13b).
The plea of Moab (16:1–5). The one place the Assyrians could not conquer was Jerusalem (10:24–34). Though the Assyrian army entered the kingdom of Judah and did a great deal of damage to the land, it could not capture Jerusalem (chaps. 36— 37). However, instead of fleeing to Mount Zion, the Moabite fugitives fled south to the fords of the Arnon River and the "rock city" of Sela in Edom.
When judgment came, the people of Israel realized that their idols could not save them; so they turned to the Lord for help, but it was too late (Prov. 1:20–33). The nation was sick with sin and beyond recovery. Once the wind began to blow and the floods began to rise, the nation was without hope. In 722 BC, Assyria conquered, and the kingdom of Israel was no more.
From Sela, the fugitives sent an appeal to the king of Judah to give them asylum from the enemy. But Isaiah warned them that it would take more than a request: They would need to submit to the king of Judah, which meant acknowledging the God of Judah. In that day, sending animals to a ruler was a form of paying tribute (2 Kings 3:4). Moab begged the leaders of Judah to give them refuge from the enemy, like a protecting rock on a hot day (16:3–4; see 32:1–2).
The emphasis in this section is on the God of Israel. He is the Lord of Hosts (the Lord almighty), who controls the armies of heaven and earth (Isa. 17:3). He is the Lord God of Israel (v. 6), who called and blessed Israel and warned her of her sins. He is our Maker, the Holy One of Israel (v. 7); He is the God of our salvation and our Rock (v. 10). How foolish of the Israelites to trust their man-made idols instead of trusting the living God (v. 8; 1 Kings 12:25–33). But like Israel of old, people today trust the gods they have made instead of the God who made them; these include the false gods of pleasure, wealth, military might, scientific achievement, and even "religious experience."
Isaiah was not impressed with the appeals of the Moabites. He called the Moabites extortioners, spoilers, and oppressors, and announced that the nation was destined to be destroyed (16:4). Why? Because they wanted Judah's help, but they did not want Judah's God. Verse 5 is definitely a messianic promise, pointing to the day when Messiah will reign in righteousness and mercy on David's throne. But Moab would not submit; they wanted deliverance on their own terms.
Ethiopia (18:1–7) The original text has "Cush," a land that covers the area now occupied by Ethiopia, the Sudan, and
Isaiah 18—21
God is still sovereign and can do whatever He pleases in the affairs of men. God destroyed everything that the Egyptians trusted—their political unity, their economy, religion, wisdom—and made them an easy target for the Assyrians. When the international news is frightening and you wonder where God is, read Psalm 2 and Acts 4:23–32, and take hope. Isaiah 20 is a footnote to this prophecy and reveals that Isaiah did some unique things to get the attention of the people of Judah. One faction wanted to make an alliance with Egypt and Cush, but Isaiah warned them that such allies were destined to fall. For three years, the prophet dressed like a prisoner of war, wearing only a loincloth, to demonstrate his message. The proEgyptian party in Judah gave the prophet as much trouble as the pro-Egyptian people did who journeyed with Moses (30:1–7; 31:1–3; Num. 11; 14).
Somalia. Isaiah called it "a land of whirring wings" (v. 1 niv), not only because of the insects that infested the land, but also because of the frantic diplomatic activity going on as the nation sought alliances to protect them from Assyria. He pictures the ambassadors in their light, swift boats, going to the African nations for help. But God tells them to go back home (v. 2) because He would deal with Assyria Himself, apart from the help of any army.
In contrast to the frantic human activity on earth is the calm patience of God in heaven (v. 4) as He awaits the right time to reap the harvest of judgment. Assyria is pictured as a ripening vine that will never survive, for God will cut it down (v. 5). In verse 6, Isaiah describes the feast that God spreads for the birds and beasts, the corpses of 185,000 Assyrian soldiers (37:36). (See Revelation 14:14–20; 19:17–21, where these same two images are used for end-time judgments.)
God will save Egypt (19:16–25). The phrase "in that day" is used five times in this passage and refers to the last days when Jesus Christ shall establish His messianic kingdom on earth. Some remarkable changes will take place. Egypt will fear Israel (vv. 16–17) and become converted to the worship of the true God (vv. 18–22). They will trust Him, not their idols, and pray to Him in times of need. This is a promise that vast numbers of Muslims in Egypt will one day turn to the Lord and be saved!
Instead of rushing here and there with diplomatic plans, the Cushites will go to Jerusalem with gifts for the Lord and for the king of Judah (Isa. 17; 2 Chron. 32:20–23). When the messianic kingdom is established, the Gentile nations will go to Mount Zion to worship the Lord and bring Him gifts (Isa. 60:1–7).
Egypt (19:1—20:6) The late Dr. Wilbur M. Smith, a leading prophetic scholar, wrote that Isaiah 19 "contains the most important prophetic utterance concerning Egypt in all of the Old Testament" (Egypt in Biblical Prophecy, 77). It is a remarkable prophecy, for Isaiah declares that the three enemies—Egypt, Israel, and Assyria (modern Iraq)— will one day be united in worshipping the Lord and sharing His blessing!
These spiritual changes will bring about a great political change: Israel, Egypt, and Assyria (modern Iraq) will cooperate and enjoy the blessing of the Lord! They will not only receive God's blessing, but they will all be a blessing to the other nations (vv. 23–25). Once again, Isaiah picks up his "highway" theme to emphasize the unity of these three nations (see 11:16). What a wonderful day it will be when there is peace in the Middle East because the nations have bowed before the King of kings! We must continue praying, "Even so, come, Lord Jesus" (Rev. 22:20).
God will judge Egypt (19:1–15; 20:1–6). This prophecy was probably fulfilled in 670 BC when Egypt was conquered by Esar-haddon, king of Assyria. The Assyrian conquest proved that the many gods of Egypt were powerless to help (19:1), and that the mediums and wizards were unable to give counsel (v. 3). In the days of Moses, God triumphed over the gods of Egypt (Ex. 12:12; Num. 33:4) and the wisdom of the Egyptian leaders, and He would do it again.
Edom (21:11–12) Dumah and Seir are names for Edom (Num. 24:18). Isaiah moved one letter in the Hebrew word Adom and created Dum, which means "stillness, silence." It was his way of saying, "Edom will be silent; it will be no more." The Edomites were descendants of Esau, whose nickname was "red [Edom]" (Gen. 25:21–34). Edom was a rugged land of red sandstone; her people were bitterly hostile to the Jews (Ps. 137:7).
But that is not all. The forty-two provinces of Egypt, called "nomes," would be thrown into disarray and start fighting each other (Isa. 19:2). The Nile River, the source of Egypt's economy, and the streams and canals of the land, would all dry up; this would put farmers, fishermen, and cloth manufacturers out of business (vv. 5–10). For centuries, the Egyptians were respected for their wisdom, but now the princes and counselors would not know what to do (vv. 11–13). Instead of walking a straight path, the nation was led astray by leaders who were as dizzy as a drunken man staggering around in his vomit (vv. 14–15). Not a very pretty picture!
Isaiah was the watchman on the wall (Isa. 21:6; Ezek. 3:16–21; 33:1–11), and he was asked, "What of the night?" What time of night was it? The advance of the Assyrian army had brought fearful darkness to the nations, and Edom wanted to know if there was any hope, any light. The prophet's reply was brief but adequate, with both information and invitation. Morning was coming, because Assyria would be defeated by God in the fields of Judah (Isa. 37:36). But the morning would not last, for Babylon would take Assyria's place and bring further darkness to the nations.
In these days of almost instant communication and of rapid transportation, when in a matter of minutes nations can come to the brink of war, we forget that
Isaiah 21—23
all of this frantic preparation would not deliver them from the enemy. "The defenses of Judah are stripped away (v. 8 niv). In their false confidence, they said, "Just as the Lord delivered Jerusalem from Assyria, so He will deliver us from Babylon."
Then Isaiah added an invitation consisting of three simple words: inquire, return, come. "Seek the Lord," urged the prophet. "Turn from sin and return to Him. Come to Him, and He will receive you!" A brief "day of salvation" would dawn, and they had better use the opportunity.
The people did everything but trust the Lord (v. 11). Instead of feasting, they should have been fasting, weeping, putting on sackcloth, and pulling out their hair in grief (v. 12; Ezra 9:3; James 4:8–10). God had sent the nation many prophets to warn them, but the people would not listen. Now it was too late; their sins could not be forgiven because their hearts were hard. Judah would go into captivity, and God's word to Isaiah would be fulfilled (Isa. 6:9–13).
Edom did not heed the invitation. The nation was taken by Babylon, then by the Persians (who changed their name to "Idumea"), and finally by the Romans. The battle between Esau and Jacob was carried on by Herods, who were Idumeans. After the fall of Jerusalem in AD 70, Edom vanished from the scene.
Arabia (21:13–17) The prophet saw the caravans of the Arabian merchants from Dedan leaving the trade route and hiding in the thickets because of the invasion of the Assyrian army. Food and water were brought to the fugitives by people from Tema, an oasis town. Eventually the caravan had to flee, for how could the merchants' slow animals compete with the Assyrian cavalry or their bows with the invaders' weapons? Like a laborer, God had a "contract" to fulfill (16:14). Within a year, the pomp and glory of the Arabian tribes would be gone.
The unfaithfulness of the leaders (vv. 15–25). Had the leaders been faithful to the Lord and called the people to repentance, there might have been hope, but too many of the leaders were like Shebna, thinking only of themselves. As treasurer (steward), Shebna was second to King Hezekiah in authority (see chaps. 36— 37), but he used his authority (and possibly the king's money) to build himself a monumental tomb (22:16) and to acquire chariots (v. 18; see 2:7). Shebna was not a spiritual man, and he probably sided with the proEgypt party in Judah.
Judah and Jerusalem (22:1–25) The people of Judah were behaving like their pagan neighbors, so it was only right that Isaiah should include them in the list of nations God would judge. Yes, in His mercy, the Lord would deliver Jerusalem from the Assyrian army, but He would not deliver them from Babylon. Isaiah pointed out two particular sins that would cause Judah to decline and ultimately go into captivity in Babylon.
God judged Shebna by demoting him (he became "secretary" according to 36:3 niv), disgracing him, and deporting him. Eventually he was thrown "like a ball" (22:18) into a far country (Assyria?), where he died. He could not have an expensive funeral and be buried in his elaborate tomb.
God chose a new man, Eliakim ("God will raise up"), and called him "my servant." Instead of exploiting the people, he would be a father to them and use his "key" (authority) for the good of the nation. He would be like a dependable peg, hammered into the wall, on which you could hang many burdens. But even a godly leader like Eliakim could not prevent the ultimate fall of Judah, for one day the whole nation would fall (v. 25). Eliakim is a picture of Jesus Christ (Rev. 3:7), the greatest Servant of all.
The unbelief of the people (vv. 1–14). While some parts of this description may seem to apply to the Assyrian invasion in Hezekiah's day (chaps. 36—37; 2 Kings 18—19; 2 Chron. 32), the primary reference is to the Babylonian conquest of Jerusalem in 586 BC. In Isaiah's day, Jerusalem was a "joyous city" as people engaged in all kinds of celebrations (Isa. 5:11–13; 32:12–13). The popular philosophy was, "Let us eat and drink, for tomorrow we shall die" (22:13; 56:12; 1 Cor. 15:32). But the prophet did not participate in the parties, for he saw a day coming when death and destruction would reign in the City of David. The people went up to the housetops, but the prophet went down into one of the three valleys around Jerusalem; there God gave him a vision. Visions and valleys often go together.
Phoenicia (23:1–18) The Phoenicians were a merchant people whose land approximated what is today known as Lebanon. Their ships plied the Mediterranean coasts, where their many colonies assured them of an abundant supply of the world's wealth. Tyre and Sidon were key cities. Both David and Solomon made use of workers and building materials from Phoenicia (2 Sam. 5:11; 1 Kings 5:8–9). King Ahab married the Phoenician princess Jezebel, who promoted Baal worship in Israel (1 Kings 16:29–33). Declaration (vv. 1–7). Isaiah addressed ships from Spain (Tarshish) that were docked at Cyprus (Kittim), telling their crews to weep and go home (v. 6) because Tyre was no more. Merchants from Spain, the coastlands, and even Egypt would wail because Tyre's great shipping industry was gone and the Mediterranean
He saw people dying, not from battle wounds, but from famine and disease (Isa. 22:2). He saw the nation's rulers fleeing in fear as the enemy army approached (vv. 3–7; 2 Kings 25:1–10). The people would do everything possible to prepare for a long siege (Isa. 22:8–11): collecting armor (1 Kings 7:2; 10:17), fortifying the walls (Isa. 22:9–10), servicing the water supply (v. 9; 2 Chron. 32:1–4, 30; 2 Kings 20:20), and building a reservoir between the walls (Isa. 22:11). But
Isaiah 23—24
economy had been devastated. (See Rev. 17—18 for a parallel, and note that both Babylon and Tyre are compared to prostitutes [Isa. 23:16–17]). The joyful citizens of Tyre would become mourning refugees (v. 7) when Nebuchadnezzar would conquer Phoenicia in 572 BC. (He did not conquer the island part of Tyre, but Alexander the Great would do it in 332 BC. See Ezek. 26.)
and you gladly wear Christ's yoke, you have nothing to fear (Matt. 11:25–30). Therefore, be comforted!
CHAPTER FIVE Isaiah 24—27 A REFUGE FROM THE STORM A
Explanation (vv. 8–14). "Who planned this against Tyre?" (v. 8 niv). The Lord Almighty! Just as He purposed to destroy Egypt (19:23) and Babylon (1427), so He purposed to judge Tyre. Just as Assyria had destroyed the city of Babylon in 689 BC, so Tyre and Sidon would be destroyed by a revived Babylon in 585–572 BC (23:13). The pride of Tyre (v. 9) was a sin that God could not ignore.
C.Songs about Future Glory—24—27
fter prophesying concerning eleven different nations, Isaiah enlarged his prophecy and described a judgment that would fall on the whole world. The Hebrew word erets, used sixteen times in chapter 24, is translated land, earth, and world in the King James Version. It is not always easy to tell when erets refers to one country or to the whole earth, but the context usually guides us. Isaiah 24—27 describes a global judgment that will end with the destruction of God's enemies and the restoration of God's people Israel in their land.
Anticipation (Isa. 23:15–18). Even before their eventual destruction, Tyre and Sidon would not be involved in business for seventy years. History tells us that the Assyrians restricted Phoenician trade from 700–630 BC; but when Assyria began to weaken in power, Tyre and Sidon revived their businesses. The prophet compared the revived city to an old prostitute who had to sing lovely songs in order to get attention. Apparently the shipping business would not be as easy or as lucrative as it once was. In verse 18, Isaiah looked ahead to the messianic kingdom, when the wealth of Tyre would not be hoarded (see Zech. 9:3), but given to the Lord as a holy offering.
Isaiah warned the northern kingdom that the Assyrians would destroy them, and he told Judah that the Babylonians would take them captive, but these local calamities were only forerunners of a vast endtimes catastrophe that would engulf the whole world. The prophets call this time of terrible judgment "the day of the Lord," and in the New Testament it is described in Matthew 24, Mark 13, and Revelation 6—19. Isaiah made three declarations that would comfort God's chosen people in that awesome day of judgment. These declarations also encourage us today as we see our world plunging headlong into sin and rebellion against God. Will God ever deal with the wicked? What hope is there for the righteous?
Our trek through these eleven chapters has taught us some important lessons. First, God is in control of the nations of the world, and He can do with them what He pleases. "Though the mills of God grind slowly, yet they grind exceeding small" (Friedrich von Logau, translated by Henry Wadsworth Longfellow). Second, God especially hates the sin of pride. (See Isa. 13:11; 16:6; 23:9; Prov 8:13.) When nations turn from the living God to trust their wealth and their armaments, God must show them that He is the only sure refuge. Third, God judges the nations for the way they treat each other. Judah was the only nation mentioned that had God's law, yet God held the other ten Gentile nations accountable for what they did. "For as many as have sinned without law will also perish without law" (Rom. 2:12 nkjv). Finally, God always gives a word of promise and hope to His people. Babylon will fall, but God will care for Judah (Isa. 14:1–3, 32). Moab will not accept sanctuary from Jerusalem, but God will one day establish Messiah's throne there (16:5). Assyria and Egypt may be avowed enemies of the Jews, but one day the three nations will together glorify God (19:23–25).
The Lord Will Judge His Enemies (24:1–23) The result of God's judgment will be a world that is empty, laid waste, and distorted, and whose inhabitants are scattered. The prophet may have had Genesis 1:2 and 11:9 in mind when he wrote this. Nobody on earth will escape, for "God is no respecter of persons" (Acts 10:34). Position, power, and wealth are no protection against the wrath of God. God merely speaks the word and, like a dying invalid, "the world languishes and fades away" (Isa. 24:3–4 nkjv). People who are proud of their wealth and position will find themselves poor and without power.
Why does God punish the inhabitants of the world? Because they have defiled the world by their sins. When Adam sinned, God cursed the ground as a part of the punishment (Gen. 3:17–19; Rom. 8:20–22), and God warned the people of Israel that their sins polluted the Promised Land (Num. 35:33). Today we see man's greed polluting land, water, and atmosphere, as well as exploiting the earth of its Godgiven treasures. Sin has consequences in nature as well as in human character and conscience.
Therefore, no matter how frightening the national or international situation may become, God's children can have peace because they know Almighty God is on His throne. The nations may rage and plot against God, but "He who sits in the heavens shall laugh" (Ps. 2:4 nkjv). When the Lord of heaven and earth is your Father,
For centuries, mankind has polluted the world by
Isaiah 24—25
disobeying God's laws and violating His statutes. This was the reason for the flood (Gen. 6:5; 11–13). Long before Moses gave the law, people knew that it was wrong to lie, steal, and kill (Rom. 1:18—2:16), but they did these evil things anyway. The "everlasting covenant" of Isaiah 24:5 refers to what we generally call the Noahic covenant (Gen. 8:20—9:17) and deals primarily with our care of God's world and our treatment of fellow humans. Isaiah 24:16 suggests that God will also judge the world because people are treacherous and do not keep their word. The people of the world have abused both the earth and its inhabitants, and they will pay for it.
the Lord" will be "the Lord of hosts shall reign in Mount Zion" (v. 23).
The Lord Will Preserve His People (25:1–12) This chapter is a song of praise to the Lord from the believing remnant that He preserved during "the day of the Lord." In this song, three striking images stand out.
The ruined city (vv. 1–3). We have met this image before (24:10, 12) and noted that "the city" is a generic term for all cities. Isaiah lived in an agricultural world of towns and villages, and the large cities (or city-states) were places of power and wealth. In times of war, the people fled to the walled cities for protection. But the great cities of the world will offer no protection when God pours His wrath on the nations (2:19; Rev. 16:19). The rebellious cities will be forced to acknowledge the greatness of God and give their homage to Him.
Verses 6–13 give a vivid picture of what it will be like on the earth during the day of the Lord. In Israel, the harvest was generally a time for great joy; but there will be no joy because there will be no harvest. God's judgments will destroy the crops as well as the workers who would till the soil. (See Rev. 6:8; 9:15.) "The city" is mentioned at least eight times in these chapters (Isa. 24:10, 12; 26:5; 27:10) and should be taken generically rather than as a reference to any one particular city. Whether people live in rural areas or in the cities, they will not escape God's wrath. Like a farmer harvesting the last olive or the last grape, God will do a thorough job of judging sinners (24:13). The only singing during His harvest will be done by the believing remnant who trust God and are delivered (vv. 14–16a). The doctrine of "the remnant" is an important part of Isaiah's message (1:9; 10:20–22; 11:11, 16; 14:22, 30); Isaiah's eldest son was named "a remnant shall return" (7:3).
The refuge (vv. 4–5). Isaiah paints two pictures: the buffeting of a storm and the beating down of a burning sun in the desert. Where can travelers go for refuge? They see a huge rock and find refuge in it. God is that Rock (Deut. 32:3–4, 30; 33:27; Ps. 46:1; 61:1–4), and He will be a refuge for His believing people during that terrible "day of the Lord." The victory shouts of the enemy will disappear the way heat vanishes when a cloud covers the sun.
God cares for His own in times of trial and judgment. He kept Noah and his family alive through the flood (Gen. 6—8) and guarded Israel when His judgments fell on Egypt (Ex. 8:22–23; 9:4, 6, 26; 10:23; 11:6–7; 12:13). He protected believing Rahab and her family when Jericho fell (Josh. 6:25) and preserved a faithful remnant when Judah was taken into Babylonian captivity (Ezra. 9:8–9). Throughout the centuries, He has kept His church in spite of the attacks of Satan (Matt. 16:18) and will deliver His church from the wrath to come (1 Thess. 1:10; 5:9). When "the day of the Lord" comes to this godless world, God will see to it that the Jewish remnant will be preserved. "Hide yourselves for a little while until His wrath has passed by. See, the Lord is coming out of his dwelling to punish the people of the earth for their sins" (Isa. 26:20–21 niv).
The prophet changed the image in 24:17–18a when he described the futile attempts of frightened animals to avoid the hunters' traps. But apart from faith in the Lord, there will be no place of escape in that great day of judgment. No matter where sinners go, they will not be able to hide from the wrath of God (Rev. 6:15–17).
The opening of the windows of heaven (Isa. 24:18b) reminds us of the flood (Gen. 7:11). Jesus said that, before the "day of the Lord," society would be as it was in the days before the flood (Matt. 24:37–42). In that day, God will shake everything, and anything man has made will stagger like a drunk and collapse like a flimsy hut (Isa. 24:20; see 1:8). The weight of guilt will be too heavy for people to carry.
The feast (vv. 6–12). For the Old Testament Jew, a feast was a picture of the kingdom age when Messiah would reign over Israel and all the nations of the world. Israel would enter into her glory, and the Gentiles would come to Zion to worship the Lord (2:1–5; 55:1–5; 60:1ff.). When Jesus used the image of the feast in Matthew 8:11 and Luke 13:28–29, the people knew He was speaking about the promised kingdom.
But the day of the Lord will affect not only the earth and its people but also Satan and his hosts. God will judge "the powers in the heavens above" as well as "the kings on earth below" (24:21 niv). These judgments will be part of the spiritual battle that has been waging for centuries between the Lord of Hosts and the armies of the devil (Gen. 3:15; Luke 10:17–24; Eph. 6:10ff.; Rev. 12). Isaiah 24:22 parallels Revelation 20:1–3, an event that will take place just before the thousand-year reign of Jesus Christ (Isa. 24:23; Rev. 20:4–10). The word visited in Isaiah 24:22 (kjv) means "released" (cf. niv margin). The climax of the "day of
The food that we eat only sustains life, but at this feast death itself will be conquered. "On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces" (Isa. 25:7–8 niv). The funeral will turn into a wedding! Verse 8 was quoted by Paul in 1
Isaiah 25—26
preservation, and completeness. "What is your peace?" is the way Jews often greet one another, and Isaiah's reply would be "My peace is from the Lord, for I trust wholly in him!" Paul's counsel in Philippians 4:6–9 is based on Isaiah 26:3.
Corinthians 15:54 and by the apostle John in Revelation 7:17 and 21:4.
The "covering" and "veil" in Isaiah 25:7 may also suggest the blindness of Israel and the nations to the true God and Savior (2 Cor. 3:12–18; 4:3–4). When the Lord Jesus Christ returns in power and great glory, Israel "shall look upon me whom they have pierced" (Zech. 12:10) and shall trust in Him for salvation. The veil shall be removed, and they will see their Messiah and their God. Then they will sing the song of Isaiah 25:9 as they enter into the great kingdom feast. In contrast to the exaltation of Mount Zion is the humiliation of Moab (vv. 10–12). Isaiah probably selected Moab as an example of how God will humble all of Israel's enemies. The imagery here is quite graphic: The Moabites are compared to straw trampled so deeply into manure that the people have to swim through the manure to get out! (See the NIV.) While the Jews are enjoying a feast of good things, the Moabites are trying to escape from the excrement of the animals the Jews are devouring! Moab was always known for its pride (16:6ff.), but God will bring them low along with all the other nations that exalt themselves, exploit others, and refuse to submit to the Lord.
It is worth noting that Augustus Toplady's song "Rock of Ages" is based on the marginal reading of verse 4: "for in the Lord God is the Rock of ages." The New Jerusalem is a city built on a Rock!
The level path (26:7–11). We have noted Isaiah's emphasis on the image of the highway (see comments at 11:16). During much of their history, the Jews have traveled a rough road, but when the kingdom is established, God will give them level paths and a smooth way. Because they will be walking in the will of God, their way will be safe and enjoyable. They will wait on the Lord to discern His will. They will yearn for the Lord and worship Him even in the night (Ps. 119:55).
According to Isaiah 26:9–11, God wants the world to learn righteousness. He sends His judgments, but the people still will not repent (Rev. 9:20–21; 16:9). He shows them His grace in a thousand ways, but they continue to do evil. His hand is at work, but they will not see it. The prophet prays that God will reveal Himself through His people as He works on their behalf. The reviving and restoring of Israel should help to convince a lost world that God is not dead and that He keeps His promises.
The Lord Will Restore the Nation (26:1—27:13) Israel is singing once more (24:14–16; 25:1ff.), and this time the emphasis is on righteousness and peace. There can be no true peace apart from righteousness (32:17), and there can be no righteousness apart from God's salvation in Jesus Christ (Rom. 3:21–31). It is at Calvary that "righteousness and peace have kissed each other" (Ps. 85:10). When Jesus Christ reigns on earth, the promise of Psalm 72:7 will be fulfilled: "In His days the righteous shall flourish, and abundance of peace, until the moon is no more" (nkjv). Jesus Christ is our true Melchizedek—King of Righteousness and King of Peace (Heb. 7:1–3).
The woman in travail (26:12–18). The agony of "the day of the Lord" is compared to the pain of a woman travailing in birth (13:6–8; 1 Thess. 5:1–3). Isaiah described the remnant confessing their failures to the Lord. Because of their sins, they had been subjected to many Gentile tyrants, but now these tyrants were dead and could not return to enslave them. God disciplined His people and brought them to the place where all they could do was whisper their prayers (Isa. 26:26 niv), but He heard them and delivered them. Israel was in pain like a woman giving birth, except that their travail produced nothing! Israel failed to give birth to the blessings God wanted them to bring to the world (v. 18). But during the kingdom age, Israel and Mount Zion will be the source of blessing for the whole world.
The phrase "in that day" (Isa. 26:1; 27:1–2, 12–13) refers to "the day of the Lord" and the blessings that will follow when the Lord defeats His enemies. In these two chapters, the prophet encourages God's suffering people by describing in seven pictures the kingdom blessings that await them in the future.
What hindered Israel from being the blessing to the world that God wanted them to be? They turned from the sincere worship of the true God and gave their devotion to idols. The Hebrew verb in verse 13 translated "had dominion" (kjv) gives us the noun baal, the name of the Canaanite storm god whose cult created so many problems in Israel. But the word baal also means "husband," so the suggestion is that Israel was not true to her husband Jehovah, but in her unfaithfulness turned to another god. The same image occurs in James 4:4.
The strong city (26:1–6). Samaria fell to the Assyrians and Jerusalem to the Babylonians, but the New Jerusalem would be impregnable. During "the day of the Lord," God will level the lofty cities of the earth, but Mount Zion will be exalted to the glory of the Lord (2:1–5). Jerusalem will no longer be the sinful city described in chapter 1; it will be a righteous city for a holy nation whose sins have been washed away (Zech. 13:1). Compare Isaiah 26:2 with Psalms 15 and 24. Only those who have trusted Jesus Christ will enter into the city, and because they believe, they have peace (Rom. 5:1). The Hebrew word for "peace" (shalom) means much more than a cessation of war. It includes blessings such as wholeness, health, quietness of soul,
The life-giving dew (26:19–21). Just as the dew brings new life to the soil and vegetation, so God will raise the dead out of the earth. The prophet had already announced God's great victory over death (25:7–8),
Isaiah 26—28
purge His people and prepare them for their kingdom. Verse 9 does not suggest that personal suffering can atone for sin, for only the sacrifice of Jesus Christ can do that. God uses suffering as a discipline to bring us to submission so that we will seek Him and His holiness (Heb. 12:1–11). The Babylonian captivity cured the Jews of their idolatry once and for all (Isa. 27:9).
and now he tells us how He will do it: He will raise their bodies from the dust. Resurrection is not reconstruction; God does not reassemble the body and give it life. Paul compared the miracle of resurrection to the harvesting of grain planted in the soil (1 Cor. 15:35–49). The seed is buried and dies, but out of this death comes forth life and fruitfulness. Isaiah had just written about travail (Isa. 26:17–18), so he compared the resurrection to human birth: "The earth will give birth to her dead" (v. 19 niv).
In Isaiah's day, the vineyard was producing wild grapes, but in the future kingdom, Israel will be fruitful and flourishing. God will guard His people and give them all that they need to bring glory to His name. The nation will "blossom and bud, and fill the face of the world with fruit" (v. 6). Through Israel, all the nations of the earth will be blessed (Gen. 12:1–3).
When Christ returns for His church, believers who "sleep in Jesus" will be raised from the dead (1 Thess. 4:13–18). When He returns with His church to judge His enemies and establish His kingdom, there will also be a resurrection (Rev. 19:11—20:6). These two events are called "the first resurrection" and include only saved people. At the end of the thousand years, when Satan is finally imprisoned, the lost will be raised to face the Great White Throne Judgment (vv. 7–15). While the Old Testament does not give the complete revelation about death and resurrection, it does assure us that there is a future for the human body (Dan. 12:2; Ps. 16:9–10). The remnant has been praying to God (Isa. 26:11–19), and now God speaks to them and gives them the assurance they need (vv. 20–21). He promises to shelter His people from the terrible attacks of the enemy (Rev. 12). God will punish His enemies who have slain His people, whose blood cries out from the earth for vengeance (Gen. 4:10–11; Ezek. 24:7–8; Rev. 6:9–11). The unjust shedding of blood pollutes the land (Num. 35:29–34; Ps. 106:34–39) and invites the judgment of God.
The Bible speaks of three vines: the people of Israel (Isa. 5; 27), Christ and His church (John 15), and godless Gentile society, "the vine of the earth" (Rev. 14:18). The vineyard of Israel is not bearing fruit, the "vine of the earth" is filling the world with poisonous fruit, and God's people must be faithful branches in the Vine and produce fruit that glorifies God's name.
The holy and happy feast (27:12–13). The camp of Israel was directed by the blowing of trumpets (Num. 10). The Feast of Trumpets took place on the first day of the seventh month and prepared Israel for the annual day of Atonement (Lev. 23:23–32). But the day of Atonement prepared them for the Feast of Tabernacles, which is a picture of the joy of the future kingdom (Lev. 23:33–44).
Isaiah envisioned a glorious day when God would repeat the miracle of the exodus and deliver His people from their bondage to the Gentile nations. The trumpet would summon them to Jerusalem (Matt. 24:31) and announce God's victory over their foes, and they would "worship the Lord in the holy mount at Jerusalem." The kingdom will be like an endless feast and a holy day of worship as the people rejoice in the Lord. Of course, God's people today are also awaiting "the sound of the trumpet" (1 Cor. 15:50–58; 1 Thess. 4:13–18) announcing the coming of the Lord for His church. Then we will go with Him to heaven and prepare for the marriage supper of Lamb. We shall return with Him to earth and reign with Him in the kingdom.
The conquered beast (27:1). The nations around Israel had many myths about sea monsters, one of which was compared to "leviathan," probably the crocodile (Job 3:8; 41:1ff.). To slay leviathan was a great achievement (Ps. 74:14), and the Lord promised to do it. Satan held these nations in bondage through their superstitious religions, but the remnant did not need to fear the false gods of the Gentiles. God's people today are set free from bondage to Satan and the false gods he seduces people to worship (Col. 2:13–15), and we can rejoice in our Lord's great victory (John 12:31). When the battle is over and the Lord has conquered evil, Israel can enter her glorious kingdom without fear.
D.Woes of Coming Judgment from Assyria—28—35
Are you praying daily, "Thy kingdom come"?
The fruitful vineyard (27:2–11). As in 5:1–7, the vineyard is Israel, but here the prophet saw both the Israel of his day and the Israel of the future day when the kingdom will be established. God was not angry with His people (27:4); He just yearned for them to return to Him and fervently trust Him. He used war (Assyria) to punish the northern kingdom and captivity (Babylon) to discipline the southern kingdom (v. 8 niv), but He did this in love and not in anger. Verses 10–11 are a description of Jerusalem after the Babylonian siege. God temporarily took away His mercy until His purposes were fulfilled.
CHAPTER SIX Isaiah 28—31 STORM CLOUDS OVER JERUSALEM T
he name "Jerusalem" means "city of peace," but throughout its history it has been associated more with conflict than with peace. Even today, Jerusalem is a focal point for concern in the Middle East. "Pray for the peace of Jerusalem," admonished the psalmist (Ps. 122:6). Why pray for Jerusalem? Why not pray for London or Moscow or Rome? Because
In "the day of the Lord" God will use suffering to
Isaiah 28
army! Conquering Samaria would be as easy as plucking a fig from a tree! On that day of judgment, Samaria would learn too late that Jehovah, not Samaria, is the "crown of glory" and "diadem of beauty" (v. 5) and that He is a God of justice (vv. 5–6). The reference here is to God's deliverance of Jerusalem from Assyria, even when the enemy was at the very gates (chaps. 36—37).