The ESV Global Study Bible

ISAIAH—NOTE ON 10:33–34 The destruction of the Assyrians for their arrogance is described as the felling of a forest.

ISAIAH—NOTE ON 11:1 a shoot from the stump. Isaiah presents the Messiah as a shoot or twig growing from a stump remaining after God’s judgment (see 4:2; 6:13; 53:2). Jesse. The father of David (see 1 Sam. 16:1–13; 2 Sam. 20:1). bear fruit. Unlike previous kings, especially King Ahaz, this son of Jesse will produce only good results for the people.

ISAIAH—NOTE ON 11:2 the Spirit of the LORD. Like David (1 Sam. 16:13), the Messiah is empowered by the Holy Spirit. He is also given wisdom and understanding for leadership (Deut. 1:13; 1 Kings 3:9; see Isa. 10:13); counsel and might to carry out his wise plans (36:5; see Job 12:13; note the connection to Isa. 9:6, “counselor” and “mighty”); knowledge and the fear of the LORD for holiness (Prov. 2:1–5). For Jesus’ fulfillment of this prophetic word, see Matt. 3:16–17.

ISAIAH—NOTE ON 11:3–4 his delight shall be in the fear of the LORD. See note on Prov. 1:7. The coming Messiah will be the moral ideal in his human faithfulness. He will have deep joy in living faithfully before God, and in promoting this attitude among those he rules.

ISAIAH—NOTE ON 11:5 Righteousness . . . faithfulness. The Messiah will clothe himself with just decisions and consistent integrity.

ISAIAH—NOTE ON 11:6–9 the earth shall be full of the knowledge of the LORD. The One whom Israel rejected as unhelpful renews the world (see 35:9; 65:17–25; Ezek. 34:25–31).

FACT

The idea of tame farm animals living in harmony with wild animals such as lions and bears (11:6–9) would have been a startling thought for the people of Isaiah’s day, for whom such predators were a frequent threat (see also 65:17–25).

ISAIAH—NOTE ON 11:10 Paul quotes this verse in Rom. 15:12 to describe his ambition to reach the Gentiles with the gospel. He sees himself as living in the messianic time the OT expected, in which the Gentiles would come to know the true God.

ISAIAH—NOTE ON 11:11 yet a second time. The first deliverance was the exodus from Egypt (v. 16). from Assyria . . . the coastlands of the sea. From all over the known world—a greater exodus by far.

ISAIAH—NOTE ON 11:13–14 Rather than compete with one another, God’s people unite to oppose evil.

ISAIAH—NOTE ON 11:16 Assyria. Where many Israelites have gone into exile (see v. 11).

ISAIAH—NOTE ON 12:1 your anger turned away. God decides when punishment has served its purpose (see 6:6–7; 53:4–6). that you might comfort me. See 40:1; 66:13.

ISAIAH—NOTE ON 12:4 God’s salvation flows out to the peoples through the witness of Israel. The message is his name, that is, who God has revealed himself to be (see Ex. 3:13–15; 34:5–8).

ISAIAH—NOTE ON 12:6 the Holy One of Israel. Isaiah concludes this section with his characteristic title for God. Because of God’s gracious intervention, the sinner’s greatest dread (6:3–5) becomes his ultimate joy.

ISAIAH—NOTE ON 13:1–27:13 God’s Judgment and Grace for the World: “We Have a Strong City.” Isaiah stresses God’s complete power over all the nations. God rules history to achieve his goals.

Oracles against the Nations in the Prophets

	Isaiah	Jeremiah	Ezekiel	Joel	Amos	Obadiah	Jonah	Nahum	Zephaniah	Zechariah*
Ammon		49:1–6	25:1–7		1:13–15
Arabia	21:13–17
Assyria (Nineveh)	10:5–19; 14:24–27						(Nineveh)	(Nineveh)
Babylon	13:1–14:23; 21:1–10; 46:1–47:15	50:1–51:64								2:9–12?
Damascus	17:1–6?	49:23–27			1:3–5					9:1
Edom	21:11–12	49:7–22	25:12–14		1:11–12	1–14?
Egypt	18:1–20:6	46:2–26	29:1–32:32
Elam		49:34–39
Ethiopia									2:12–15
Gaza					1:6–8					9:5
Kedar and Hazor		49:28–33
Lebanon										11:1–3?
Moab	15:1–16:14	48:1–47	25:8–11		2:1–3				2:8–11
Philistia	14:28–32	47:1–7	25:15–17	3:4–8					2:5–7	9:6
Tyre Sidon	23:1–18		26:1–28:19; 28:20–23	3:4–8	1:9–10					9:2–3

*Additional cities /states are denounced in 9:1–8: Hadrach, Aram (v. 1); Ashkelon, Ekron (v. 5); Ashdod (v. 6)

ISAIAH—NOTE ON 13:1–20:6 A series of five oracles reveal God ruling over Babylon and Assyria (13:1–14:27), Philistia (14:28–32), Moab (15:1–16:14), Damascus/Israel (17:1–18:7), and Egypt (19:1–20:6). The OT prophets give numerous oracles about other nations. As universal Creator, the God of Israel is not limited to Israel but holds all nations accountable for their deeds (see 13:11; compare Rom. 3:29–30).

ISAIAH—NOTE ON 13:2 raise a signal. God calls armies to invade Babylon.

ISAIAH—NOTE ON 13:3 my consecrated ones. God uses the enemies of Babylon for his own purpose (see 10:5–15; 45:1).

ISAIAH—NOTE ON 13:5–6 As the esv footnote explains, the whole land can also be translated “the whole earth” (likewise v. 9).

ISAIAH—NOTE ON 13:12 This refers to the thorough destruction of “the arrogant” and “the ruthless” of v. 11.

ISAIAH—NOTE ON 13:19 Great Babylon will be destroyed just like Sodom and Gomorrah were.

ISAIAH—NOTE ON 13:20–22 It will never be inhabited. This eerie scene contrasts with the magnificence of v. 19 and the messianic paradise of 11:6–8 (see similar imagery in 34:11–15; Jer. 50:39; Zeph. 2:14–15).

ISAIAH—NOTE ON 14:1 For the LORD will have compassion. Judgment (ch. 13) clears the way for God’s compassion. will again choose Israel. God restores them to his purpose of grace. sojourners. Gentiles who live among the people of Israel; see Ex. 23:9; Deut. 10:19. God’s people multiply as outsiders join them (see Isa. 2:2–4; 56:3–8).

ISAIAH—NOTE ON 14:2 the house of Israel . . . the LORD’s land. God will use the nations to bless his people (see 60:1–16).

ISAIAH—NOTE ON 14:4 the king of Babylon. The royal figure, personifying Babylonian arrogance, is taunted by his victims, not immortalized through the praises of his admirers.

ISAIAH—NOTE ON 14:12–15 fallen from heaven, O Day Star, son of Dawn! Using rich poetic imagery, the king of Babylon is addressed with sarcastic irony. From the great heights of his pride, arrogance, and rebellion against God, his downfall brings him to the depths of Sheol. Some have seen in these verses a poetic allusion in which the fallen king of Babylon is likened to a fallen Satan; see note on Ezek. 28:11–19.

FACT

Joyful trees. For many centuries, the “cedars of Lebanon” were hauled away by powerful empires like Assyria and Babylon. When Babylon is defeated, those trees will rejoice that “no woodcutter comes up against us” (14:8).

ISAIAH—NOTE ON 14:21 Babylon’s proud royal line will end forever, while Isaiah expects David’s royal line to last forever and to bless all mankind (9:6–7; see Psalm 45; 72).

ISAIAH—NOTE ON 14:22–23 With three declarations of divine resolve—declares the LORD—the true Ruler of history vows to sweep the dynasty of Babylon away, preserving no remnant.

ISAIAH—NOTE ON 14:25–26 God will break the Assyrian in my land (see chs. 36–37). This short-term fulfillment of God’s word encourages the belief that everything he says concerning the whole earth will be fulfilled.

ISAIAH—NOTE ON 14:28–32 The second oracle of 13:1–20:6 concerns Philistia.

ISAIAH—NOTE ON 14:28 the year that King Ahaz died. Around 715 B.C.

ISAIAH—NOTE ON 14:29 God warns Philistia not to take pleasure in the fact that the rod that struck you is broken. This may refer either to the Davidic dynasty, which was reduced to puppet status under Assyria, or to the Assyrian Empire, which may have suffered a setback.

ISAIAH—NOTE ON 14:30–32 God promises safety for his own but fear for Philistia, which is left without a remnant.

ISAIAH—NOTE ON 15:1–16:14 The third oracle concerns Moab. Jeremiah 48 parallels and expands this passage.

ISAIAH—NOTE ON 15:1–9 Moab is devastated by a sudden attack on its villages. Even God mourns for them (vv. 5–9; compare Ezek. 33:11).

ISAIAH—NOTE ON 15:9 lion. The Moabites who escape their homeland will also be killed.

ISAIAH—NOTE ON 16:4–5 When the oppressor is no more . . . then a throne will be established. God’s reply to Moab’s plea for safety from Assyrian oppression is the messianic throne of David, full of divine integrity but also demanding submission (see 9:7; 11:4–5, 10; 55:3).

FACT

Payment in lambs. The people of Moab offered to pay the Israelites to protect them from their enemies. Such tribute was often paid in goods rather than with money; since the Moabites had many sheep, that’s how they paid (16:1).

ISAIAH—NOTE ON 16:6–12 Moab’s pride is their doom, portrayed as a vineyard cut down. Therefore (vv. 7, 9, 11). Three consequences flow from Moab’s proud rejection of the Davidic throne (see Jer. 48:42).

ISAIAH—NOTE ON 17:1–18:7 The fourth oracle concerns the alliance between Damascus and Israel in Isaiah’s time (see 7:1–16; 8:1–4).

ISAIAH—NOTE ON 17:1 Damascus will cease to be a city. It was destroyed by Assyria in 732 B.C., after a siege.

ISAIAH—NOTE ON 17:2 None will make them afraid, not because peace exists but because the cities . . . are deserted.

ISAIAH—NOTE ON 17:3 like the glory of the children of Israel. See vv. 4–6.

ISAIAH—NOTE ON 17:4–11 The three uses of in that day unites these verses. Israel will be brought low (vv. 4–6), a remnant will return to God (vv. 7–8), and strong cities will be destroyed (v. 9). Verses 10–11 explain Israel’s fall as a spiritual, not a political, miscalculation.

ISAIAH—NOTE ON 17:9 The Canaanites had deserted their cities centuries before because Israel trusted God to give them the land (see the book of Joshua). Now, Israel was foolishly trusting in the same human power that God had already defeated.

FACT

Olive harvesting was very similar to grain harvesting. The olive harvesters would beat the branches of the tree with long poles, knocking the olives to the ground. The uppermost branches were left untouched so that the poor could gather what remained (17:6).

ISAIAH—NOTE ON 17:12–14 Ah draws attention to the nations—mighty, restless, and destructive, but scattered by the mere rebuke of the sovereign God (see chs. 36–37).

ISAIAH—NOTE ON 18:3 Isaiah calls the whole world to redirect its attention to the unmistakable signs of God’s activity in history.

ISAIAH—NOTE ON 18:4–6 Working as silently as heat or dew, God frustrates human attempts to rule the world. He acts when the moment is right. This is the truth underlying the appearance of human might in history.

ISAIAH—NOTE ON 18:7 At that time. When God completes history with his kingdom’s victory.

ISAIAH—NOTE ON 19:1–20:6 The fifth oracle concerns Egypt. Judah turned to Egypt for deliverance from Assyria. God has the power both to judge and to save Egypt, but Judah would rather trust Egypt than God.

ISAIAH—NOTE ON 19:1 the LORD is riding on a swift cloud. God approaches Egypt with power above human powers (see Deut. 33:26; Ps. 18:10–15; 68:33–34). the idols . . . the heart. See Ezek. 14:3.

ISAIAH—NOTE ON 19:4 a hard master. Egypt suffered under tyrants from various nations in the following centuries.

ISAIAH—NOTE ON 19:5–10 Egypt’s primary natural resource and economic base was the Nile.

ISAIAH—NOTE ON 19:16–25 The Lord will eventually restore Egypt and the nations.

FACT

Competing Pharaohs. Beginning in about 1000 B.C., Egypt fell into a period of decline and royal feuding that lasted nearly 400 years. During Isaiah’s time, there were four rival pharaohs claiming the Egyptian throne.

ISAIAH—NOTE ON 19:18 Isaiah envisions faith in God spreading from five cities in Egypt through that entire nation (v. 19) to the entire world (v. 23). speak the language of Canaan. Egyptians, who were prejudiced against Hebrews (Gen. 43:32), will adopt their language, melding with God’s people as one (see Gen. 11:1–9).

ISAIAH—NOTE ON 19:19–22 Egypt experiences God’s saving intervention, just as Israel did during the period of the judges.

ISAIAH—NOTE ON 19:22 striking and healing. Striking in vv. 1–15, healing in vv. 16–25.

ISAIAH—NOTE ON 19:23 the Egyptians will worship with the Assyrians. A remarkable change in two of Israel’s worst enemies: they too will worship the one true God. The whole world, represented by Egypt and Assyria, unites in worship.

ISAIAH—NOTE ON 20:1 In the year. 711 B.C. Sargon (II) was king of Assyria, 722–705 B.C. Ashdod. A Philistine city (see 1 Sam. 5:1). The Assyrian defeat of this city was relevant to “Egypt and Cush” (Isa. 20:3) because Ashdod had relied on promises of Egyptian support against Assyrian attack. Egypt did not deliver that support.

ISAIAH—NOTE ON 21:1 the wilderness of the sea. The first oracle (vv. 1–10) concerns Babylon (v. 9), but the cryptic title suggests a place both deserted (wilderness) and flooded (sea), thus doubly hopeless (see Jer. 51:42–43). Babylon represents the condition of the whole world. it comes. The approach of a dreaded message.

ISAIAH—NOTE ON 21:3–4 the twilight I longed for . . . trembling. The prophet longed to see God intervene in the world, but he trembles when he sees the reality of that intervention.

ISAIAH—NOTE ON 21:9 Fallen, fallen is Babylon. The repeated cry emphasizes Babylon’s final and total destruction (see Rev. 14:8; 18:2). Her gods represent the worldview giving Babylon her legitimacy. Thus, the world’s most cherished beliefs are shattered.

ISAIAH—NOTE ON 21:10 my threshed and winnowed one. Probably Judah, dominated by Assyria and abandoned by Babylon.

ISAIAH—NOTE ON 21:11–12 The second oracle of the second series (21:1–23:18) pictures prolonged darkness enveloping a frightened world.

ISAIAH—NOTE ON 21:11 The designation of Isaiah’s oracle concerning Dumah (Hebrew “silence,” that is, the land of silence; see Ps. 94:17; 115:17) most likely represents a wordplay on the similar-sounding name “Edom.” The mention of Seir confirms Edom as the object of this oracle (see Gen. 32:3). Watchman, what time of the night? An Edomite pleads with the prophet to announce how much longer his nation must endure the darkness of its troubled history. The repetition of his question conveys his desperation.

ISAIAH—NOTE ON 21:12 The prophet’s answer is vague: morning is sure to come, with more night as well. But Edom is urged to keep inquiring.

ISAIAH—NOTE ON 21:13–17 The third oracle shows fugitives running from violence.

ISAIAH—NOTE ON 22:1–25 The fourth oracle shows the light of the world, Jerusalem, growing dark.

ISAIAH—NOTE ON 22:1–14 The people of Jerusalem are marked by mindless attempts to save themselves from Assyria.

ISAIAH—NOTE ON 22:1 valley of vision. Jerusalem (vv. 9–10). The irony is twofold: Mount Zion has become a valley, and the spiritual vision to be expected there has become a desire for present pleasure without regard for God (vv. 11, 13).

ISAIAH—NOTE ON 22:5 For. The reason for Jerusalem’s fall is the will of the Lord GOD of hosts. The tumult and trampling and confusion of warfare replaces the wild pleasure-seeking of vv. 1–2.

ISAIAH—NOTE ON 22:7 full of chariots. The jubilant shouting (v. 2) is replaced by enemy chariots.

ISAIAH—NOTE ON 22:8b–11 These verses show the irony of pursuing military readiness while neglecting the sovereign God who controls the situation.

ISAIAH—NOTE ON 22:8b the House of the Forest. The place for storing weapons in Jerusalem (see 1 Kings 7:2–5; 10:17).

ISAIAH—NOTE ON 22:12–13 Isaiah contrasts what the Lord GOD of hosts called for with how his unrepentant people responded (v. 5). joy and gladness. In this case, an empty substitute for true happiness (see 35:10). Let us eat and drink. God’s people are focused on temporary pleasure.

ISAIAH—NOTE ON 22:14 this iniquity. That is, the sin of looking to something other than God for rescue.

ISAIAH—NOTE ON 22:22 The key symbolizes the steward’s authority to make binding decisions in the interests of the king (see Matt. 16:19).

FACT

The key to the house of David was carried by the steward, and it opened every door and gate in the palace. It was probably bronze and was large enough that it had to be worn around the neck (“on his shoulder,” 22:22). For the steward, it was a status symbol.

ISAIAH—NOTE ON 23:1–18 The fifth oracle concerns the judgment and redemption of Tyre.

ISAIAH—NOTE ON 23:1–14 God humbles Tyre, a successful port on the Phoenician coast and the merchant of the nations (v. 3; see Ezek. 28:1–10).

ISAIAH—NOTE ON 23:7–9 The devastation of the city prompts the deeper question, Who could decree the downfall of so great a human power? The LORD of hosts. See 14:24–27; and note on 1 Sam. 1:3. God will never make peace with human pride.

ISAIAH—NOTE ON 23:11 He has stretched out his hand over the sea in sovereign authority (see Ex. 14:16). Tyre and Sidon were part of what once was Canaan (see Josh. 5:1).

ISAIAH—NOTE ON 23:13 The prophet directs Tyre’s attention to Babylon in the land of the Chaldeans, ruined by the Assyrians. If Babylon is vulnerable, so is Tyre.

FACT

Cyprus (23:1) is the third largest island in the Mediterranean Sea. Seafarers like the people of Sidon (23:12) would have valued it as both a seaport and a place of refuge.

ISAIAH—NOTE ON 23:15–18 The prostitute Tyre will soon be back in business, but will ultimately be redeemed (like other nations, e.g., 19:23–25).

ISAIAH—NOTE ON 23:17–18 The hardened, unfaithful woman, deeply bound to the corruption of wealth, is made holy to the LORD and devoted to his people (v. 18). Deuteronomy 23:18 forbids the wages of a prostitute from being consecrated; the reversal here implies redemption.

ISAIAH—NOTE ON 24:1–27:13 The third and climactic vision of God ruling the nations in judgment and salvation. These chapters foresee the whole world in crisis at the end of history, but God’s people are wonderfully secured in their own city (see 24:4; 25:8; 26:19; 27:6).

ISAIAH—NOTE ON 24:1 Behold, the LORD. The first impression conveyed by the vision is the active presence of God. scatter. The same Hebrew word as “dispersed” in the story of Babel (Gen. 11:4, 8, 9). Recalling Babel, Isaiah foresees a final judgment of human independence.

ISAIAH—NOTE ON 24:5 The earth lies defiled . . . for they have transgressed the laws. Human sin pollutes the world (see Num. 35:34). violated the statutes. Judgment comes as the world defies God’s revealed will. the everlasting covenant. Perhaps the covenant given through Noah (Gen. 9:16), which applies to all mankind; or the covenant with the house of David (2 Sam. 23:5; Isa. 55:3), through which all mankind will be blessed.

ISAIAH—NOTE ON 24:10 The wasted city. The city is an important image in this section (see v. 12; 25:2; 26:1–2, 5; 27:10). Isaiah sees world culture as a city because it is a populated place of imagined safety. “Wasted” is translated “without form” in Gen. 1:2. The world city of human civilization, though highly developed, rejects the will of God and thus wastes its own potential.

ISAIAH—NOTE ON 24:14–16 The drunken binge of vv. 7–11 is replaced with the joyful worship of those redeemed from the world.

ISAIAH—NOTE ON 24:16 Woe is me! The prophet laments the betrayal of the world (see 6:5; 21:2–4).

ISAIAH—NOTE ON 24:21 On that day. The focal point toward which God is leading history, mentioned seven times in this section (v. 21; 25:9; 26:1; 27:1, 2, 12, 13).

ISAIAH—NOTE ON 24:23 The moon and sun are outshone by the glory of the LORD of hosts reigning in triumph forever from his city, Jerusalem on Mount Zion. For “LORD of hosts,” see note on 1 Sam. 1:3.

ISAIAH—NOTE ON 25:1 you are my God. Though worldwide in scope, redemption is personal. Wonderful things refers especially to the remarkable acts of God, which bear the marks of his supernatural intervention in the natural world and human events (see 9:6). plans formed of old. Not a last-minute attempt but a long-assured victory (see 14:24–27).

ISAIAH—NOTE ON 25:4–5 stronghold. The redeemed have in God something better than the “fortified city” of man (v. 2).

ISAIAH—NOTE ON 25:6 for all peoples. The five uses of “all” in vv. 6–8 suggests the fullness of God’s salvation. a feast. This is God’s generous answer to the worldly partying silenced in 24:7–11 (see 55:1–2; Rev. 19:9).

ISAIAH—NOTE ON 25:7–8 the covering . . . the veil. The pall of death hanging over all human activity under the curse (see Gen. 3:17–19). God will swallow it up and give back life (see Rev. 1:17–18). At some future time God’s people will no longer experience death but will live forever.

ISAIAH—NOTE ON 25:9 Behold. See 24:1. At last, the reality of a renewed society and a renewed earth anticipated by those who patiently waited (see the expectation in 40:9–11). this is our God. An expression of wholehearted identification with him (see Ex. 29:45–46). we have waited. Salvation is worth the wait, and is even worth the reproach of Isa. 25:8.

ISAIAH—NOTE ON 25:10 dunghill. The alternative to the feast of v. 6.

ISAIAH—NOTE ON 26:1 a strong city. Contrast “the wasted city” in 24:10. salvation as walls. See Zech. 2:5.

ISAIAH—NOTE ON 26:2 Open the gates. Contrast “every house is shut up” in 24:10. Zion welcomes those coming to worship and fears no threats.

ISAIAH—NOTE ON 26:3 perfect peace. The peace described here is first the corporate peace of the city (v. 1) and the nation (v. 2) that comes from the “hand of the LORD” (25:10). It is also the individual peace of the person whose mind is stayed on God. The source of such peace is the righteous, sovereign, saving God (25:9), who “will swallow up death forever” and “will wipe away” every tear (25:8; see Rev. 21:4), and who alone is worthy of trust.

ISAIAH—NOTE ON 26:4 Trust in the LORD. This is the practical challenge that the book of Isaiah lays down for God’s people (see 12:2; 31:1; 32:17; 50:10).

ISAIAH—NOTE ON 26:8–9 you . . . you . . . you. God himself is the one his people wholeheartedly desire. the inhabitants of the world. Desire for God inspires a longing that all would recognize him.

ISAIAH—NOTE ON 26:10–11 This cry for vindication is the focus of ch. 26.

ISAIAH—NOTE ON 26:12 The future is bright, because salvation belongs to God alone.

ISAIAH—NOTE ON 26:13–15 wiped out all remembrance. Evil is not only defeated, it even fades from memory (see 35:10; 65:17).

ISAIAH—NOTE ON 26:16–18 The nation’s historic pattern of failure (they, v. 16) is continued by the present generation (we, vv. 17–18). Although Israel was called to spread God’s message of deliverance to the world (Gen. 12:1–3; Ex. 19:5–6), they failed, and the world went on as before.

ISAIAH—NOTE ON 26:19 In contrast with the finality of death in v. 14, v. 19 rejoices in a bodily resurrection of all God’s people. The long-standing failure described in vv. 16–18 will be dramatically reversed by God’s power alone.

ISAIAH—NOTE ON 26:20–21 shut your doors. Contrast “open the gates” in v. 2. Isaiah alludes to Gen. 7:16 and perhaps Ex. 12:21–23.

ISAIAH—NOTE ON 27:1 Leviathan. An ancient symbol of evil. Myths describe a powerful, dragon-like deity. The threefold designation—the fleeing serpent, the twisting serpent, and the dragon that is in the sea—is matched by the Lord’s threefold description of the hard and great and strong sword. Isaiah foresees God destroying Leviathan, a Satanic figure, finally and forever (see Rev. 12:7–9).

ISAIAH—NOTE ON 27:3 every moment I water it. Contrast “I will also command . . . no rain” in 5:6.

ISAIAH—NOTE ON 27:6 God’s people will become a worldwide garden of Eden (see 26:18). Fill the whole world with fruit, a different image from “fill the face of the world with cities” in 14:21.

ISAIAH—NOTE ON 27:9 Therefore by this. Through loving restraint, God will bring his people to idol-free purity before him.

FACT

Chalkstone is a type of limestone that, when crushed, can be used for things such as whitewashing and as mortar for brick-laying. Because it was so easy to crush, Isaiah used it as a visual example of how the Lord will destroy the altars and high places of idol worship (27:9).

ISAIAH—NOTE ON 27:12 from the river Euphrates to the Brook of Egypt. The boundaries of the Promised Land (see Gen. 15:18). you will be gleaned one by one. God will gather in his chosen people. The agricultural metaphor matches the “vineyard” in Isa. 27:2–6.

ISAIAH—NOTE ON 27:13 a great trumpet. Matching the “great sword” of v. 1. The Year of Jubilee was announced with the blowing of the trumpet on the Day of Atonement to “proclaim liberty throughout the land” (Lev. 25:8–12). Assyria . . . Egypt. See Isa. 19:23–25.

ISAIAH—NOTE ON 28:1–35:10 God’s Sovereign Word Spoken into the World: “Ah!” God controls history (chs. 28–33), moving events toward final judgment and salvation (chs. 34–35). He is the powerful ally of his people, greater than all earthly powers. “Ah!” indicates God is taking action. To trust in him is always the wisest policy.

ISAIAH—NOTE ON 28:1–6 The northern city of Samaria will fall to Assyria.

ISAIAH—NOTE ON 28:1 Ah. Chapters 28–33 are marked by six exclamations of action (v. 1; 29:1, 15; 30:1; 31:1; 33:1; see 5:8–30). the proud crown of the drunkards of Ephraim. Isaiah sees the city of Samaria, the crown of the northern kingdom, ruined by a corrupt lifestyle. the fading flower. The northern kingdom’s days are nearly over. Israel fell to Assyria in 722 B.C.

ISAIAH—NOTE ON 28:5–6 In that day the LORD of hosts will be a crown of glory . . . to the remnant. God preserves his true people who boast in him. For “LORD of hosts,” see note on 1 Sam. 1:3.

ISAIAH—NOTE ON 28:7 These also. Judah in the south. the priest and the prophet. The leaders entrusted with God’s word.

ISAIAH—NOTE ON 28:9–10 The priests and prophets dismiss Isaiah’s message as too simplistic (compare 1 Cor. 2:14).

ISAIAH—NOTE ON 28:15 a covenant with death. Jerusalem’s leaders rejoiced over their alliance with Egypt, believing it protected them from Assyria (see 30:1–5; 31:1–3). Isaiah says the alliance amounts to national suicide.

ISAIAH—NOTE ON 28:16 God has established another foundation for the Zion of his remnant people. That sure foundation, embodied in Jesus Christ, is the good news that God saves as no one else can (Rom. 9:33; 1 Pet. 2:4–8 combines this with Isa. 8:14).

ISAIAH—NOTE ON 28:21 The Lord fought for Israel against the Philistines at Mount Perazim (2 Sam. 5:17–21) and against the Amorites in the Valley of Gibeon (Josh. 10:1–11). Now he rises to do something strange—fight against his own people (see Isa. 28:11).

ISAIAH—NOTE ON 28:23–29 God’s dealings with his people, though “strange” (v. 21), are wise. He can be trusted in everything.

ISAIAH—NOTE ON 29:1 Ah. See note on 28:1. Ariel, Ariel (that is, “Jerusalem, Jerusalem”). The address is repeated out of great sorrow and compassion. The exact meaning of the term “Ariel” is uncertain. Of the options mentioned in the esv footnote (29:2), “altar hearth” seems the best for this context. Jerusalem is the place where sacrifices are consumed by fire in order to satisfy God’s wrath against sin.

FACT

Details about farming. While a farmer “scatters” seeds like dill and cumin, other seeds, such as wheat and barley, had to be planted “in rows . . . in its proper place” (28:25). The Bible is accurate and trustworthy, even in such agricultural details.

FACT

Hebrew schoolchildren were taught the yearly “round” of feasts (29:1) at an early age. But the Lord is never impressed by insincere religious observances.

ISAIAH—NOTE ON 29:2 God will distress Ariel through the Assyrians. she shall be to me like an Ariel. Like a place where the wrath of God burns.

ISAIAH—NOTE ON 29:5–8 See 37:36–38. And in an instant, suddenly, you will be visited by the LORD of hosts. God will deliver them from the Assyrians (29:7–8). For “LORD of hosts,” see note on 1 Sam. 1:3.

ISAIAH—NOTE ON 29:13–14 honor me with their lips. Outwardly proper worship offends God if it is not motivated by faith (which is why Jesus quotes v. 13 in Matt. 15:8–9).

ISAIAH—NOTE ON 29:15–16 Judah’s leaders are reduced to the secrecy of underhanded human politics. For them, the sovereign God might as well not exist.

ISAIAH—NOTE ON 29:17–21 Despite human unbelief, God plans to transform the moral order of the world. The metaphors of v. 17 are explained in vv. 18–21. The gospel of Christ is God’s means of accomplishing this transformation (see 61:1–3).

ISAIAH—NOTE ON 29:22–24 Despite their failures, God will keep his promises to Abraham’s descendants.

ISAIAH—NOTE ON 30:1 Ah. See note on 28:1. an alliance. Judah, under threat from Assyria, negotiates a defense pact with Egypt (see 36:6). But God had already promised to defend his people, while Egypt offers only death (see 28:14–15). who carry out a plan, but not mine. The Lord rejects all who make and carry out their own plans rather than submitting to and carrying out the plans that he has revealed to his people. The result of such lack of faith and disobedience is always “shame and disgrace” (30:5). To reject God’s plan is to reject God himself and so to come under his judgment.

ISAIAH—NOTE ON 30:2 who set out to go down to Egypt. Representatives of Judah travel to Egypt to buy protection. Ironically, they return to their original oppressor (see Ex. 1:8–22).

ISAIAH—NOTE ON 30:6–7 Isaiah mocks the Judeans carrying payment to the court of Egypt. Rahab who sits still. For Rahab as a poetical name for Egypt, see Ps. 87:4.

ISAIAH—NOTE ON 30:9–12 Isaiah’s generation feared Assyrian aggression. The prophet understands that the real threat to them is their unwillingness to hear God’s saving word. smooth things . . . illusions. For the false prophets’ message in Judah, see Jer. 14:13–14; Ezek. 13:10–16; Mic. 3:5. The people prefer to hear false reassurances.

ISAIAH—NOTE ON 30:15–17 Isaiah gets to the heart of the matter. With the authority of the Lord GOD, the Holy One of Israel, the secret of Judah’s strength has been revealed. It comes in returning (or repentance, see esv footnote) and rest . . . in quietness and in trust. This is the true path to victory and peace. Judah’s unwillingness to obey God’s word (v. 9) becomes clear in their rejection of this message (see 28:12).

ISAIAH—NOTE ON 30:18 Therefore the LORD waits to be gracious to you. Note the amazing logic of grace: God’s people forsake him for a false salvation (vv. 1–17); therefore, he is gracious to them (v. 18). But he waits, for the LORD is a God of justice, that is, he knows the perfect way to achieve his purpose, the perfect time to go into action, and the perfect kind of discipline that will awaken Judah.

ISAIAH—NOTE ON 30:20–21 your Teacher. Contrast v. 9. This is the way, walk in it. Contrast v. 11. Isaiah foresees the law of the new covenant, written on the heart (see Jer. 31:31–34; Ezek. 36:25–27), and the guidance of each believer by the Holy Spirit (see Rom. 8:14; Gal. 5:16).

ISAIAH—NOTE ON 30:23–26 And he will . . . Isaiah foresees the messianic kingdom (see Deut. 28:1–14). The details suggest the glorious reality and fullness of the blessing.

ISAIAH—NOTE ON 30:32 he will fight. God himself will fight for Judah. His people’s role is simply to celebrate with tambourines and lyres (see Ex. 15:19–21; 1 Sam. 18:6–7).

FACT

The sieve of destruction. Farmers used two different kinds of sieves when working in the fields. The larger sieve was used to sift out big rocks and stones from the fields. A smaller one was used to sift out smaller particles from the grain being harvested. This smaller sieve is the one mentioned in 30:28; the Lord is separating those who are his people (the grain) from those who are not.

ISAIAH—NOTE ON 31:1 Woe. See note on 28:1. go down to Egypt for help. See 28:15; 29:15; 30:1–7, 16. horses . . . chariots . . . horsemen. A military advantage desirable to Judah, but already defeated by God (see Ex. 14:5–28; 15:2, 4; Ps. 20:7; Isa. 36:8–9). many . . . very strong. Judah is deceived by appearances (see Ps. 147:10–11).

ISAIAH—NOTE ON 31:2 he is wise and brings disaster. Judah’s diplomats think it is wise to seek Egypt’s help, but God uses their plans to bring disaster. does not call back his words. Unlike human leaders, God is so wise that he does not have to change course on the basis of new information.

ISAIAH—NOTE ON 31:6–7 Turn to him. See 30:15. deeply revolted. Judah has to be told that their spiritual unfaithfulness is serious. idols. See 2:20.

ISAIAH—NOTE ON 31:9 His rock, fire. See 6:6–7 and 33:14. When Assyria attacked Jerusalem, they walked into a furnace.

ISAIAH—NOTE ON 32:1 Behold, a king will reign. Isaiah foresees the triumph of the Messiah (see 7:14; 9:2–7; 11:1–10).

ISAIAH—NOTE ON 32:3–4 Not only will a perfect king reign in righteousness, but his subjects will be perfected in their ability to respond to him (see 29:24).

ISAIAH—NOTE ON 32:8 Isaiah foresees a kingdom of true human decency, by the grace of God.

ISAIAH—NOTE ON 32:10 The Assyrian invasion of 701 B.C. (see ch. 36) is little more than a year away, but the people are too careless to see it coming.

ISAIAH—NOTE ON 32:13 all the joyous houses in the exultant city. This is a false, escapist joy (see 24:7–11).

ISAIAH—NOTE ON 32:15 until the Spirit is poured upon us from on high. Salvation is beyond all human capability. The One who is spirit (31:3) not only defends his people but also enriches them with new life: the wilderness becomes a fruitful field, reversing the disasters of 32:14.

FACT

Watchtowers (32:14) sometimes served as signal beacons when an invading force was approaching. By lighting small fires at the tops of the towers, watchmen could signal other towns that danger was near.

ISAIAH—NOTE ON 32:19–20 Isaiah concludes the vision of messianic glory with two metaphors: the destruction of Assyria and the humbling of Jerusalem in the short term (v. 19), and the undisturbed peace of the Messiah’s kingdom in the long term (v. 20). See 30:23–26.

ISAIAH—NOTE ON 33:1 Ah. See note on 28:1. destroyer . . . traitor. Unscrupulous, successful Assyria.

ISAIAH—NOTE ON 33:2 This verse expresses the trust in God that Isaiah is calling for.

ISAIAH—NOTE ON 33:3–4 when you. That is, God. your spoil. That is, the goods taken after the defeat of the “destroyer” nations; they are collected by God’s people, who benefit from his final victory (see Ex. 3:21–22; Isa. 9:3; 11:14; 33:23).

ISAIAH—NOTE ON 33:5–6 stability. This confidence lies at the heart of Isaiah’s message. Zion’s treasure, unlike the treasures that were taken by enemies (v. 4), is an endless resource (see Ps. 31:19).

ISAIAH—NOTE ON 33:7 Their heroes are Judah’s soldiers. The envoys are their diplomats (see 36:22).

ISAIAH—NOTE ON 33:10 Now . . . now . . . now. God has waited, seemingly inactive. Now that his people respond to his grace (v. 2), his kingdom comes.

ISAIAH—NOTE ON 33:11–12 God dooms Assyria’s plan against Judah, repeating the prophecy of v. 1.

ISAIAH—NOTE ON 33:13–14 You who are far off are the godless, and you who are near are sinners in Zion. God’s people, though called to share his holiness, must admit their own unholiness (see 6:1–7).

ISAIAH—NOTE ON 33:15 Isaiah emphasizes the transforming power of God’s grace.

ISAIAH—NOTE ON 33:16 To dwell on the heights is to be near God (v. 5).

ISAIAH—NOTE ON 33:20 God’s people are secured forever in their perfect home, reversing the distress of vv. 7–9 (see 4:5; 32:17–18).

FACT

“He who counted” (33:18) refers to tax collectors. If people couldn’t pay their taxes, their property might be seized or they might become forced laborers. If the official failed to collect all the taxes due, he himself was punished.

ISAIAH—NOTE ON 33:21 broad rivers and streams. Abundant provision (see 41:18). where no galley with oars can go. No attack is possible by sea, matching the secure land in 33:17.

ISAIAH—NOTE ON 33:22 the LORD . . . the LORD . . . the LORD . . . he. The redeemed finally attribute all of their happiness to their all-sufficient Lord alone.

ISAIAH—NOTE ON 33:23–24 Currently God’s people are like a drifting ship. But then, even the lame will take the prey (even the weak will become successful hunters). God’s sin-sick people will be forgiven their iniquity (see 53:4–6).

ISAIAH—NOTE ON 34:1–35:10 These chapters describe God’s final judgment of the world (ch. 34) and vindication of his people (ch. 35), with their everlasting happiness.

ISAIAH—NOTE ON 34:1–17 God’s word to all who oppose him: everlasting wrath is coming.

ISAIAH—NOTE ON 34:1 Draw near, O nations. God summons the whole world to judgment at the end of history.

ISAIAH—NOTE ON 34:2 the LORD is enraged. The Hebrew could be translated, “The LORD has rage.” Thus, four times in ch. 34 Isaiah says, “The LORD has . . .”: The Lord has rage (v. 2), a sword (v. 6), a sacrifice (v. 6), and a day of vengeance (v. 8) as his resources for judgment. devoted them to destruction. See note on Deut. 20:16–18.

ISAIAH—NOTE ON 34:5–7 Edom represents “all the nations” (v. 2) under God’s judgment (see 63:1; Ezekiel 35). sacrifice . . . great slaughter. The world becomes a bloody altar as God requires payment for sin. Bozrah. The capital city of Edom (see Jer. 49:22).

ISAIAH—NOTE ON 34:11 confusion . . . emptiness. These words first appear in Gen. 1:2 (“without form”; “void”), describing the world before God ordered it and filled it with life.

ISAIAH—NOTE ON 34:13 Thorns . . . nettles and thistles recalls the curse of Gen. 3:17–18.

ISAIAH—NOTE ON 34:16 the book of the LORD. His decrees—in this case, as revealed by Isaiah (see Ps. 139:16; Rev. 20:12).

ISAIAH—NOTE ON 35:1–2 be glad . . . rejoice . . . rejoice with joy and singing. The tone of ch. 35 is established by these verbs and their echoes in v. 10. (See note on 34:1–35:10.) God’s people once made their exodus through a desert (Ex. 15:22; Deut. 1:19), but their final homecoming is through a blooming landscape exploding with joy. The curse of Gen. 3:17–19 will be reversed (see Rom. 8:20–21).

ISAIAH—NOTE ON 35:3–4 Behold, your God will come. Perseverance is possible because of God’s commitment to his people (“your God”) and the trustworthiness of his promise (“will come”).

ISAIAH—NOTE ON 35:5–7 Then . . . then. The prophet points to the promised future, which began with the first coming of Jesus Christ (Luke 4:16–21; 7:18–23) and will be fully completed at his second coming (Rev. 21:4; 22:1–5). the eyes of the blind shall be opened. The salvation that God will provide includes both spiritual well-being and physical wholeness. This was demonstrated repeatedly in Jesus’ own ministry and it will be fully realized in the resurrection bodies of God’s people when Christ returns.

ISAIAH—NOTE ON 35:8–10 a highway. In an environment of joyful abundance, God’s people are led to Zion, singing their way into their eternal home (see 33:8; 34:10).

ISAIAH—NOTE ON 36:1–39:8 Historical Transition: “In Whom Do You Now Trust?” These chapters of history form a bridge between the mostly poetic chs. 1–35 and 40–66. Chapters 36–37 look back to chs. 28–35, proving through Hezekiah that faith in God is rewarded by blessing. Chapters 38–39 provide the context for chs. 40–55, as Hezekiah’s foolishness dooms his nation to Babylonian exile. Against the backdrop of divine faithfulness (chs. 36–37) and human faithlessness (chs. 38–39), God stands as his people’s only hope. Isaiah 36–39 is paralleled in 2 Kings 18:13–20:19 (see notes).

ISAIAH—NOTE ON 36:1–37:38 When God’s people align themselves with his cause, trusting in his power alone, they find him faithful to keep his word.

ISAIAH—NOTE ON 36:1 In the fourteenth year of King Hezekiah. 701 B.C. Sennacherib king of Assyria reigned 705–681 B.C. See 8:5–8. all the fortified cities of Judah. Jerusalem is surrounded, with no hope of human rescue.

ISAIAH—NOTE ON 36:2 Rabshakeh is the title of a high-ranking Assyrian military officer (see esv footnote).

ISAIAH—NOTE ON 36:4 Thus says the great king. The Rabshakeh pronounces a royal decree, amplified in vv. 13–14, 16. It is answered by a higher royal decree in 37:6, 21–22, and 33. On what do you rest this trust of yours? The word “trust” appears seven times in the Hebrew text of this paragraph (36:4, 5, 6, 7, 9). At the heart of Isaiah’s message is a call to God’s people to trust his promises during difficulties.

ISAIAH—NOTE ON 36:7 Because the Rabshakeh does not understand that the God of Israel is different from the gods of the pagan high places and altars, he assumes that Hezekiah’s destruction of those altars was offensive to the Lord (see 2 Kings 18:4; 2 Chron. 31:1).

ISAIAH—NOTE ON 36:14 he will not be able to deliver you. “Deliver” is the key word in vv. 13–20, occurring seven times (vv. 14, 15, 18, 19, 20).

ISAIAH—NOTE ON 36:15 The LORD will surely deliver us. Hezekiah had taken a public stand of confidence in God’s promises.

ISAIAH—NOTE ON 36:18–20 See 10:7–11. Who among all the gods . . . that the LORD should deliver? The Assyrian takes a fatal step, equating the Lord with the gods of this world.

FACT

To eat of your own vine and fig tree was a traditional blessing found in both the historical and prophetic books of Israel (36:16; 1 Kings 4:25). It was a reward for trusting in the Lord. On the other hand, to lose those precious resources was a sign of God’s disfavor (Jer. 5:17).

ISAIAH—NOTE ON 37:1–2 Unlike his faithless father Ahaz in ch. 7, Hezekiah responds to a crisis by turning to God and seeking a word from him.

ISAIAH—NOTE ON 37:3 Hezekiah admits that, as the moment of crisis arrives, Judah’s strength is failing (compare 66:7–9). But there is no stopping the events now set in motion. The situation is desperate, and God’s people have no ability to respond.

ISAIAH—NOTE ON 37:4 to mock the living God. Hezekiah understands what matters most—not the survival of his kingdom but the triumph of what his kingdom stands for: the glory of God. the remnant that is left. The city of Jerusalem (see 36:1).

ISAIAH—NOTE ON 37:7 Behold, I will put a spirit in him. The God whom Sennacherib dismisses (36:18–20) is actually in complete command of Sennacherib. His “great army” (36:2), too impressed with itself to respect “mere words” (36:5), will be dispersed by a rumor. Sennacherib will fall by the sword. See 37:38.

ISAIAH—NOTE ON 37:10 Do not let your God in whom you trust deceive you by promising. The Assyrian makes the issue clear as he intensifies his blasphemy. To him, what counts is not divine promise but human intimidation (see 36:5, 7, 15, 18).

ISAIAH—NOTE ON 37:16 Hezekiah does not put his own safety first, nor does he plead his own righteousness. He bases his prayer on the character and universal sovereignty of God.

ISAIAH—NOTE ON 37:20 save us. Isaiah’s message was that the Lord alone saves (see 12:2–3; 25:9; 33:22; 35:4; 43:11; 45:21–22; 51:5–8; 52:10; 56:1; 59:1, 16–17; 63:1, 5). Now Hezekiah gives voice to that faith, bringing the message of the book to a focal point. that all the kingdoms of the earth may know. The ultimate reason why God intervenes for his people is to make them a living proof of his glory.

ISAIAH—NOTE ON 37:21 Because you have prayed to me. Hezekiah expressed his dependence on God by praying and waiting for an answer before acting. Hezekiah is told that his prayer actually affected the way God acted in history.

ISAIAH—NOTE ON 37:22 The word that the LORD has spoken will be the final and decisive word in what has been a war of human words.

ISAIAH—NOTE ON 37:26–29 I determined it long ago. God does not simply respond to events as they happen; those events merely reveal his own long-intended purpose (see 14:24–27; 25:1; 44:6–8).

ISAIAH—NOTE ON 37:36–38 God keeps his promise, vindicating Hezekiah’s faith with a stunning demonstration of his power over his enemies (see 8:8–10; 10:33–34; 31:8).

ISAIAH—NOTE ON 38:1–39:8 Man at his best cannot be trusted; as seen in these chapters, he is often self-centered and short-sighted. God himself is the only hope of his people. (See note on 36:1–39:8.)

ISAIAH—NOTE ON 38:1 In those days. The events of chs. 38–39 take place near the time of the deliverance from Assyria in chs. 36–37. Isaiah 38:6 clarifies that Hezekiah’s illness occurred prior to chs. 36–37. Isaiah locates these events here in order to establish the context for chs. 40–55. Hezekiah became sick. Hezekiah began his reign at 25 years of age and reigned for 29 years (2 Kings 18:2). With 15 years added to his life after this illness (Isa. 38:5), he would have been only 39 when this illness struck him (“In the middle of my days,” v. 10).

ISAIAH—NOTE ON 38:3 Unlike Hezekiah’s God-centered prayer in 37:15–20, now his thoughts withdraw into himself, perhaps even implying that he thinks God is being unfair to him. The faithfulness, wholeheartedness, and good that Hezekiah claims for himself were real (2 Kings 18:5–6), but they were not the whole story (2 Chron. 32:24–31).

ISAIAH—NOTE ON 38:5 the God of David your father. God emphasizes his own covenant faithfulness to David as the basis for his answer to Hezekiah’s prayer.

ISAIAH—NOTE ON 38:6 God looks beyond Hezekiah’s personal crisis to what matters more—the defense of the city of God.

ISAIAH—NOTE ON 38:9–20 Hezekiah’s psalm is clear about this truth: God alone has the power of life and death, and he prefers life.

ISAIAH—NOTE ON 38:22 What is the sign that I shall go up to the house of the LORD? Hezekiah is unwilling to believe the promise without a sign.

FACT

Cut off from the loom. Weaving on a loom involves warp threads, which are attached to the top and bottom of the loom, and weft threads, which are woven through the warp. When the weaver finishes a piece, he cuts the warp threads from the loom. When Hezekiah was ill, he felt as if he had been cut off from the loom of God’s presence (38:12).

ISAIAH—NOTE ON 39:1 Merodach-baladan was king of Babylon (reigned c. 721–709 B.C.) until Sargon II (reigned c. 721–705 B.C.) of Assyria defeated him. After Sargon died, Merodach-baladan re-established Babylonian independence. His envoys hoped Hezekiah would be his ally.

ISAIAH—NOTE ON 39:2 Hezekiah welcomed them gladly. The man whose faith stood firm against Assyrian intimidation now melts in the face of Babylonian flattery. He is foolish not to look for ulterior motives and is unguarded in his openness to their visit.

ISAIAH—NOTE ON 39:3 Isaiah’s questions reveal he is alert to the danger that the Babylonians could cause Judah.

ISAIAH—NOTE ON 39:6 Isaiah foretells the deportation to Babylon. This prepares the way for chs. 40–66, which envision Jerusalem in captivity in Babylon and ready to return.

ISAIAH—NOTE ON 39:8 There will be peace and security in my days. Irresponsibly, Hezekiah thinks only of himself (and he was one of the good kings of Judah!). Hezekiah is disappointing as the steward of David’s dynasty.