The ESV Study Bible

ISAIAH—NOTE ON 10:33–34 an axe. The Assyrian “axe” of v. 15 is itself cut down for its arrogance (cf. chs. 36–37).

ISAIAH—NOTE ON 11:1–10 These verses describe the paradise of the Messiah’s triumph. Verse 10 rounds off this section with its reference to Jesse, echoing v. 1. The reference to Jesse’s family indicates that this continues the theme of 7:10–14 and 9:1–7 about the coming heir of David (the Messiah).

ISAIAH—NOTE ON 11:1 a shoot from the stump. After portraying the destruction of arrogant human evil as the felling of a vast forest (10:33–34), Isaiah presents the Messiah as a shoot or twig growing from a stump remaining after God’s judgment (cf. 4:2; 6:13; 53:2). Jesse. The father of David (cf. 1 Sam. 16:1–13; 2 Sam. 20:1). A greater David is prophesied (cf. Ezek. 34:23–24; Hos. 3:5). bear fruit. Unlike the human failure before him, especially King Ahaz, this son of Jesse bears the fruit of a new world.

ISAIAH—NOTE ON 11:2 the Spirit of the LORD. David was empowered by the Holy Spirit (1 Sam. 16:13), but the Messiah is more richly endowed with a threefold fullness of the Spirit: wisdom and understanding for leadership (Deut. 1:13; 1 Kings 3:9; cf. Isa. 10:13); counsel and might to carry out his wise plans (36:5; cf. Job 12:13; observe the connection to Isa. 9:6, “counselor” and “mighty”); knowledge and the fear of the LORD for holiness (Ps. 14:4; Prov. 2:5). For Jesus’ fulfillment of this prophetic word, cf. Matt. 3:16–17.

ISAIAH—NOTE ON 11:3–4 his delight shall be in the fear of the LORD. In contrast to the way in which all other human beings live in rebellion against God, the coming Messiah will be the ideal in his human faithfulness, finding deep joy in living before God in reverence (see note on Prov. 1:7), and in promoting reverence among those he rules. Unlike human leaders, the Messiah is not deceived by appearances. The words judge and decide disputes echo Isa. 2:4, where the Lord will do this; this oracle shows that the breathtaking effects of 2:2–4 will come about through the Messiah’s rule over the nations. He defends the weak and kills the wicked with the rod of his mouth, i.e., with the truth of his word (cf. 49:2; Rev. 1:16; 19:15).

ISAIAH—NOTE ON 11:5 The Messiah is not clothed with the trappings of human ego but is truly qualified to rule the world. Paul gets many of the parts of “the armor of God” (Eph. 6:11–17) from Isaiah; here he gets “the belt of truth” [or faithfulness]. (See also Isa. 52:7; 59:17.) To “put on” the armor is to put on the Messiah himself.

ISAIAH—NOTE ON 11:6–9 Isaiah uses the imagery of his time to make one point: the earth shall be full of the knowledge of the LORD. The One whom Israel rejected as unhelpful renews the world (cf. 35:9; 65:17–25; Ezek. 34:25–31). In Isaiah’s time, Judah was to the nations, such as Assyria, as prey to fierce predators. Messiah’s benevolent rule would change all that. The wolf shall dwell with the lamb (cf. leopard … lion … bear). In the context of once-predatory imperial powers coming under the Messiah’s sway, and thus learning to be peaceable (cf. the connection between Isa. 11:3–4 and 2:4), some interpreters understand these fierce animals as images for these larger nations (such as Assyria, the looming threat of chs. 7–11); cf. Jer. 5:6 (with note) for the same image (with lion, wolf, and leopard together). Understood this way, Isa. 11:9 speaks of the future messianic age when the predatory nations will no longer hurt or destroy God’s people, who will dwell in peace and safety in his holy mountain. Other interpreters, however, understand this as a reference to a future time when God will bring about a transformation of the earth, extending even to the animal kingdom, when the curse of Gen. 3:17–18 will be removed (cf. Rom. 8:19–22), that is, a future time when the present working order of the natural world will be changed, removing the carnivorous nature of the wolf, leopard, lion, and bear. Some interpreters think this will occur in a future millennial period (see note on Rev. 20:1–6), while others think it will occur in the new heavens and new earth.

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, and thus his own ministry involved spreading Messiah’s rule among the Gentiles. a signal for the peoples. See Isa. 11:12; 49:22; 62:10. glorious. Lit., “glory,” i.e., the place where God’s presence is conveyed (see note on 6:3).

ISAIAH—NOTE ON 11:11–16 The gathering of the Messiah’s people. This section is marked by his hand (vv. 11, 15) and by the remnant that remains of his people (vv. 11, 16). God’s power gathers in all his people, and no earthly power can prevent their final homecoming.

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. their hand. God’s hand of power through them. The victory of Christ and the victory of his people are one victory. Isaiah is not predicting a new imperialism but is using the imagery of royal conquest for the spreading of the Messiah’s reign of peace (cf. 9:6; 12:3–6), as the NT authors saw (e.g., Acts 15:12–17).

ISAIAH—NOTE ON 11:15 the LORD will … Isaiah uses evocative imagery here to convey the idea that no barrier anywhere can withstand God’s purpose to restore his people. the tongue of the Sea of Egypt. I.e., the bay or gulf of the Red Sea. See Josh. 15:2, 5, where “bay” translates the Hebrew word for “tongue” (Hb. lashon). the River. The Euphrates (cf. Isa. 7:20; 8:7). his scorching breath. See Ex. 14:21–22. seven channels. As if the great Euphrates were miraculously reduced to easily passable brooks.

ISAIAH—NOTE ON 11:16 Mighty Assyria becomes an avenue for God’s people into their salvation (cf. 35:8–10; 57:14; 62:10).

ISAIAH—NOTE ON 12:1–6 The Enjoyment of God’s Grace. Isaiah concludes chs. 6–12 by foreseeing the day when God’s people will praise him for the abundant joys of his salvation.

ISAIAH—NOTE ON 12:1 As the esv footnote explains, in v. 1 you is singular, perhaps referring to the people of God as a whole (see v. 3). In that day links ch. 12 with ch. 11. you were angry. See 5:25; 9:12, 17, 19, 21; 10:4, 5, 6, 25. your anger turned away. Only God can turn away the anger of God (cf. 6:6–7; 53:4–6). that you might comfort me. See 40:1; 66:13.

ISAIAH—NOTE ON 12:2 God is my salvation. See 45:17; 51:6; 59:16; 63:5. A supernatural salvation, such as King Ahaz did not believe in (cf. 7:2, 4, 9; 8:12; 10:24). Isaiah echoes Ex. 15:2–18. the LORD GOD. The esv footnote explains the unusual name for God behind the English spelling. The Lord himself and the Lord alone is enough for strength, song, and salvation.

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

ISAIAH—NOTE ON 12:6 inhabitant of Zion. The remnant people of God is personified (cf. 37:22). in your midst. God intends to dwell among his people (cf. Ex. 25:8; 40:34; Isa. 57:15; Zech. 2:10–11; Rev. 21:3). 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 (Isa. 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 reveals the sovereign ways of God with the nations, for he is no local, tribal deity but the Judge and Savior ruling over all the world. His purpose is moving human history forward for the benefit of his people.

ISAIAH—NOTE ON 13:1–20:6 First Series of Oracles: The Here and Now. The prophet helps Judah to see the nations of the day as entirely subject to the sovereign rule of God. 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 have numerous oracles about other nations (see chart). These display the basic biblical conviction that as universal Creator, the God of Israel is not limited to Israel but holds all nations accountable for their deeds (cf. 13:11; Rom. 3:29–30).

ISAIAH—NOTE ON 13:1–14:27 Babylon. The first oracle opens as the day of the Lord looms over the world (ch. 13).

ISAIAH—NOTE ON 13:2 raise a signal. God arouses human action against Babylon.

ISAIAH—NOTE ON 13:3 my consecrated ones. The enemies of Babylon do not consecrate themselves to God; he consecrates them to his own purpose (cf. 10:5–15; 45:1).

ISAIAH—NOTE ON 13:4 The LORD of hosts. The commander-in-chief of all human armies.

ISAIAH—NOTE ON 13:5–6 As the esv footnote explains, the whole land can also be translated “the whole earth” (likewise v. 9). the day of the LORD. Cf. 2:12; for this expression, see note on Amos 5:18–20.

ISAIAH—NOTE ON 13:10 For the stars of the heavens and their constellations will not give their light. See Matt. 24:29; Rev. 6:12; 8:12. The Lord does not limit his rule to his people alone, nor even to the earth. He rules over all (cf. Ps. 103:19).

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

ISAIAH—NOTE ON 13:14–15 Though worldwide, God’s judgment reaches individuals (cf. Deut. 29:18–20).

ISAIAH—NOTE ON 13:17 The Medes conquered Babylon in 539 B.C. (cf. Jer. 51:11; Dan. 5:30–31). no regard for silver. These attackers cannot be bribed to withdraw.

ISAIAH—NOTE ON 13:19 The final end is made visible in the judgments of history.

ISAIAH—NOTE ON 14:1–2 God reverses the roles of all oppressors with his persecuted people. God reestablishing the glory of his people, for his own glory, is an important element in Isaiah’s message (e.g., ch. 62).

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 (cf. Isa. 2:2–4; 56:3–8).

ISAIAH—NOTE ON 14:2 the house of Israel … the LORD’s land. God’s people become the predominant culture of the world (cf. 45:14; 49:22–23; 60:1–16; 61:5–7). slaves. The oppression of God’s people by foreign nations will be reversed. This is probably not a reference to literal slavery but is a poetic symbol of Gentiles being welcomed (at some time in the future) among God’s people and gladly taking places of service in God’s kingdom. Some interpreters hold that the future fulfillment of this prophecy will take place in a millennial kingdom, where Christ’s servants reign with him over the nations (cf. Luke 19:17; Rev. 20:4, 6).

ISAIAH—NOTE ON 14:3–21 God’s people have the last laugh on their archenemy (cf. Revelation 18–19).

ISAIAH—NOTE ON 14:4 the king of Babylon. The royal figure, personifying Babylonian arrogance, is dismissed with the taunts of his victims, not immortalized in 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. the mount of assembly in the far reaches of the north. In Canaanite mythology, the gods sat in assembly on a northern mountain (cf. Ps. 48:1–2). like the Most High. See Gen. 3:5; 11:4. Some have seen here a poetic allusion in which the fallen king of Babylon is likened to a fallen Satan. At the minimum, the extravagant pretensions of the king of Babylon are graphically and poetically portrayed, from the heights of God-defying arrogance (“I will make myself like the Most High”) to the depths of destruction in the far reaches of the pit. (See also note on Ezek. 28:11–19.)

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; cf. 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 into oblivion, preserving no remnant.

ISAIAH—NOTE ON 14:24–27 The oracle concludes by applying its principles to the manifestation of Babylonian evil threatening in Isaiah’s time, namely, Assyria. God’s plan and purpose has the last say in his world; not even the great might of Assyria can prevent him from carrying out his plan.

Oracles against the Nations in the Prophets

View this chart online at http://kindle.esvsb.org/c104

	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 14:25–26 As the Lord will eventually punish the world for its Babylonian evil (13:11), so, on a smaller scale and sooner, he will break the Assyrian in my land (see chs. 36–37). This interim fulfillment of his word encourages faith in the ultimate fulfillment of all that he says concerning the whole earth. Moreover, “in my land” implies that the only true safety is found among God’s people, whatever their lot at any given time.

ISAIAH—NOTE ON 14:28–32 Philistia. 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 gloat that the rod that struck you is broken, referring either to the Davidic dynasty, which Ahaz had reduced to puppet status under Assyria, or to the Assyrian Empire, which itself had suffered a setback. The interpretation of the serpent’s root … adder … flying fiery serpent depends on the identification of “the rod.” In any case, the future of Philistia is nothing to rejoice over.

ISAIAH—NOTE ON 14:30–32 God decrees safety for his own but fear for Philistia, without a remnant. Assyrian invasion comes out of the north. The only refuge is in Zion, the city of God, weakened though it is, because here alone God maintains his purpose of grace.

ISAIAH—NOTE ON 15:1–16:14 Moab. 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; cf. Ezek. 33:11). For the location of these villages, see map.

ISAIAH—NOTE ON 15:9 lion. The remnant of Moabites who escape the oncoming human invaders are met by a lion sent by God.

ISAIAH—NOTE ON 16:1 the lamb. A token of tribute (cf. 2 Kings 3:4).

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 (cf. 9:7; 11:4–5, 10; 55:3).

ISAIAH—NOTE ON 16:6–12 Moab’s pride is their doom, portrayed as a vineyard cut down. God is moved to compassion by their sufferings (vv. 9, 11), though he is the one who ends their happiness (v. 10). Verse 12 echoes 15:1–2, emphasizing the futility of misplaced religious trust in the face of disaster. Therefore (16:7, 9, 11). Three consequences flow from Moab’s proud rejection of the Davidic throne (cf. Jer. 48:42).

ISAIAH—NOTE ON 16:13–14 As a token of ultimate fulfillment, God declares a more immediate fulfillment of his word. In three years, Moab’s pride will be broken, presumably under Assyrian invasion around 715 B.C.

ISAIAH—NOTE ON 17:1–18:7 The Syria-Israel Alliance. The fourth oracle concerns the Damascus/Israel alliance of Isaiah’s time (cf. 7:1–16; 8:1–4).

Isaiah Prophesies against Moab

c. 718 B.C.

Over a hundred years before Isaiah’s time, the nation of Moab, distantly related to the Israelites (Genesis 19), had expanded their territory northward across the Arnon River into area formerly belonging to Israel. This may have led to the pride for which Isaiah condemned them. He foretold of the doom that awaited them in three years (Isa. 16:14), perhaps carried out by the Assyrians during their invasion of the nation.

Isaiah Prophesies against Moab

ISAIAH—NOTE ON 17:1–3 The words behold (v. 1) and declares the LORD of hosts (v. 3) solemnize the decree.

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

ISAIAH—NOTE ON 17:2 None will make them afraid, not because of peace 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 A threefold use of in that day unites these verses. Israel’s fraudulent glory brings them low (vv. 4–6), a remnant returns to God (vv. 7–8), and human power is discredited (v. 9). Verses 10–11 explain Israel’s fall as a spiritual, not a political, miscalculation.

ISAIAH—NOTE ON 17:5–6 Stripped nearly clean after reaping and then gleaning, only the topmost fruit on a tree would be left. Even so, the LORD God of Israel will preserve, through judgment, a remnant of his people.

ISAIAH—NOTE ON 17:7–8 The faith that marks the remnant fixes its devoted attention on their Maker for all that he is and rejects all rivals of their own making. Asherim. Canaanite fertility idols (cf. Deut. 16:21; 2 Chron. 34:3–7; Isa. 27:9).

ISAIAH—NOTE ON 17:9 The Canaanites had deserted their cities centuries before because at that time Israel trusted in the power of God (cf. the book of Joshua), but Israel foolishly came to trust in the same human power that they themselves had defeated.

ISAIAH—NOTE ON 17:10 the vine-branch of a stranger. Perhaps a metaphor for Israel’s alliance with foreign Damascus.

ISAIAH—NOTE ON 17:12–18:7 The prophetic horizon broadens to include the whole world, for the God-forgetting folly made obvious in the Syro-Ephraimite alliance (17:10–11) is universal.

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 (cf. chs. 36–37).

ISAIAH—NOTE ON 18:1–7 Another Ah urges the world to acknowledge the Lord of hosts in Zion.

ISAIAH—NOTE ON 18:1 land of whirring wings. Perhaps buzzing insects, suggesting an exotic location. “Cush,” also known as Nubia or Ethiopia (though not the same as modern Ethiopia), designates a region of northeast Africa along the Nile, which corresponds to present-day southern Egypt and northern Sudan, and is located northwest of present-day Ethiopia (cf. 11:11; Ezek. 29:10). Therefore beyond the rivers of Cush likely refers to a region near modern Ethiopia (see also note on Isa. 18:2).

ISAIAH—NOTE ON 18:2 Go. Isaiah overhears the world’s response to emergency—securing its position, or trying to, through political alliance with formidable human power.

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 at securing the world without him. He watches until the moment is right, and then acts. This is the truth underlying the appearance of human might in history.

ISAIAH—NOTE ON 18:7 At that time. That is, when God consummates history with the victory of his own kingdom (either, as some would hold, at the time of the future millennial kingdom [see note on Rev. 20:1–6], or, as others would hold, when God establishes the new heavens and new earth [see Rev. 21:1]). tribute will be brought to the LORD of hosts. Gentile nations will worship God and give of their wealth to honor him (cf. Isa. 2:2; Rev. 21:24). The twofold mention of the LORD of hosts signals that God’s purpose of grace for the nations will triumph by his power alone (cf. Ps. 68:28–35; 87:1–7; Isa. 2:2–4; 11:10; Acts 11:18; Rev. 7:9–10).

ISAIAH—NOTE ON 19:1–20:6 Egypt. The fifth oracle concerns Egypt. Judah turned to Egypt for deliverance from Assyria. But the God whom Judah overlooks has the power both to judge and to save Egypt.

ISAIAH—NOTE ON 19:1–4 Egypt disintegrates from the inside (vv. 1–3) and is oppressed from the outside (v. 4).

ISAIAH—NOTE ON 19:1 the LORD is riding on a swift cloud. God approaches Egypt with power above human powers (cf. Deut. 33:26; Ps. 18:10–15; 68:33–34; 104:3–4). (Ugaritic literature employs the same descriptive title for the god Baal: “Seven years Baal will fail, eight years the rider of the clouds, no dew, no rain.” Why would Isaiah ascribe a characteristic of Baal to Yahweh? It is an implicit criticism of Baalism: Baal does not ride on the clouds in the heavens; Yahweh does!) 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 19:12 your wise men. Human expertise, however brilliant, fails before the overruling purpose of God.

ISAIAH—NOTE ON 19:13 Zoan and Memphis were the most prominent cities along the Nile River in northeastern Egypt.

ISAIAH—NOTE ON 19:16–25 The Lord will eventually restore Egypt, and the nations. This section is marked by a sixfold use of in that day, placing its fulfillment in an undated but inevitable future.

ISAIAH—NOTE ON 19:16–17 God’s powerful hand reverses the roles of fearful Judah and mighty Egypt.

ISAIAH—NOTE ON 19:16 the Egyptians will be like women, and tremble with fear. In the face of the Lord’s powerful opposition, the Egyptian soldiers would lose all courage for battle (portrayed as a manly virtue).

ISAIAH—NOTE ON 19:18 Isaiah envisions a Godward movement spreading from five cities in Egypt to 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 (cf. Gen. 11:1–9). the City of Destruction. See esv footnote, giving a strongly attested textual variant, “City of the Sun,” which would refer to Heliopolis, the center of the worship of Ra, the Egyptian sun-god. A culture of idolatry will swear allegiance to the Lord.

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 19:21 Cf. Ex. 7:5. Rather than acting like Pharaoh, whose hardened heart refused to allow God’s people to worship (Ex. 3:18–19), Egypt too will worship.

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, at either end of Isaiah’s historical landscape—unites in worship.

ISAIAH—NOTE ON 20:1–6 The Lord will soon expose the futility of man-centered hopes. An interim fulfillment encourages confidence in God’s longer-term promises.

ISAIAH—NOTE ON 20:1 In the year. 711 B.C. the commander in chief. See 2 Kings 18:17, where “the Tartan” translates the same Hebrew word (Hb. tartan). Sargon (II) was king of Assyria, 722–705 B.C. Ashdod. A Philistine city (cf. 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, but Egypt reneged. How then can Egypt—no match for Assyria—be trusted (cf. 30:1–5; 31:1–3)? (This Ashdod campaign of 712/711 B.C. is documented in the Assyrian Annals of Sargon II from Khorsabad. The Annals confirm that Sargon II sent a military commander to capture Ashdod while he remained in his capital city. Excavations at Ashdod have uncovered fragments of an inscribed pillar of Sargon II, and it is a duplicate of a victory pillar found at Khorsabad. In addition, remains of skeletons of 3,000 persons have been found that probably died in Sargon’s conquest of the city.)

ISAIAH—NOTE ON 20:3 a sign and a portent. See 8:18. The three years need not imply that Isaiah did this continually; he may have done it intermittently as an acted out prophecy (see notes on Ezek. 4:4–6; 4:10).

ISAIAH—NOTE ON 20:4 the nakedness of Egypt. The sight of such captives revealed Egypt’s spiritual plight.

ISAIAH—NOTE ON 20:5–6 they … the inhabitants of this coastland. The various peoples depending on Egypt for aid against Assyria. And we, how shall we escape? Isaiah asks his people to arrive at the obvious conclusion: there is no deliverance for them except in God.

ISAIAH—NOTE ON 21:1–23:18 Second Series of Oracles: The Deeper Truth. Isaiah again shows God ruling over the nations of the day, but now he reveals the inner character of these cultures. Five oracles reveal God’s ruling over and holding accountable the wilderness by the sea (21:1–10), Dumah (21:11–12), Arabia (21:13–17), the valley of vision (22:1–25), and Tyre (23:1–18).

ISAIAH—NOTE ON 21:1–10 Babylon. The message of the first oracle is that human treachery leaves God’s people with no earthly hope.

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

ISAIAH—NOTE ON 21:2 traitor … destroyer. Isaiah is shown the vileness of human political backstabbing. Elam … Media. It is unclear from the text whether these nations are allied with or against Babylon, though Isaiah foretold the role of the Medes in Babylon’s fall (13:17). I bring to an end. A human promise of relief through conquest, which Isaiah warned his generation not to trust.

ISAIAH—NOTE ON 21:3–4 Isaiah is shocked by the nightmarish vision. the twilight I longed for … trembling. The prophet longed to see God intervene in the world, but he trembles when he sees the reality.

ISAIAH—NOTE ON 21:5 Others in Judah celebrate the promise of human power and worldly alliance.

ISAIAH—NOTE ON 21:6–9 God establishes Isaiah’s self-understanding as a watchman, keeping constantly alert and faithfully reporting whatever he sees.

ISAIAH—NOTE ON 21:7, 9 riders. Mounted warriors. The prophet sees in his vision the downfall of Babylon, the type of worldly power opposed to God.

ISAIAH—NOTE ON 21:9 Fallen, fallen is Babylon. The repeated cry emphasizes Babylon’s final and total destruction (cf. 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, oppressed by Assyria and unrelieved by Babylon. This text reminds the reader of the primary task of the prophet: to announce to God’s people what he has heard from the LORD of hosts, the God of Israel.

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

ISAIAH—NOTE ON 21:11 The designation of Isaiah’s oracle concerning Dumah (Hb. dumah, “silence,” “stillness,” or “the underworld,” i.e., the land of silence; cf. Ps. 94:17; 115:17) most likely represents a wordplay for the land of Edom by which he calls attention both to the land of similarly sounding “Edom” and also to the “silence” or “stillness” of death that the oracle predicts. The mention of Seir confirms Edom as the explicit object of this oracle (cf. Gen. 32:3; 36:9). 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 Arabia. The third oracle shows human ferocity scattering fugitives in a darkening world.

ISAIAH—NOTE ON 21:13 in Arabia. Isaiah plays on words with the title concerning Arabia, which sounds like “at evening.” The sun is setting on the security of Arabian remoteness (cf. Jer. 49:28–32, esp. v. 31). you will lodge. I.e., you will pass the night. O caravans of Dedanites. Arabian merchants (cf. Ezek. 27:15, 20). They are driven off their caravan routes to spend the night in the thickets, i.e., off the beaten path.

ISAIAH—NOTE ON 21:14–15 Even in so remote a location as the hinterland of Arabia, exhausted fugitives of war appear, begging for Arabian hospitality as war’s relentless destruction rolls on.

ISAIAH—NOTE ON 21:16–17 These verses depict an interim fulfillment, as in 16:13–14. The prestige of Arabia will soon be humbled and her warriors reduced to a remnant. Isaiah creates an “any moment now” sense of doom, without stating how the prophecy will be fulfilled, for his interest is the deeper meaning and urgency of events. For. The ultimate reason for Arabia’s decline is not human militarism but the word of the God of Israel.

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

ISAIAH—NOTE ON 22:1–14 The people of Jerusalem are marked by mindless escapism and frantic self-salvation.

ISAIAH—NOTE ON 22:1–4 Isaiah foresees the destruction of Jerusalem. He contrasts the unreasoning joviality of the people with his own sorrow.

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 blind and reckless drive 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 raucous partying of vv. 1–2 is replaced by the tumult and trampling and confusion of warfare (cf. Deut. 28:20).

ISAIAH—NOTE ON 22:6 Elam and Kir refer to foreign invaders, though the historical situation being alluded to is debated. Elam was east of the Tigris River, in modern Iran. The location of Kir is unknown (but see note on Amos 1:5). Isaiah may intend a less precise and more impressionistic view of the city’s fall.

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

ISAIAH—NOTE ON 22:8b the House of the Forest. The armory in Jerusalem (cf. 1 Kings 7:2–5; 10:17).

ISAIAH—NOTE ON 22:8b–11 These verses reveal the irony of attentive energies given to military readiness with thoughtless inattention to the sovereign God who controls the situation.

ISAIAH—NOTE ON 22:9–11 You collected the waters … fortify the wall. In the face of Assyrian threat, the people (at Hezekiah’s command; see 2 Chron. 32:30) diverted waters from the Gihon Spring outside the city walls to collection points within the city walls (2 Chron. 32:30). In order to prepare for possible attack, homes between the inner and outer wall were cleared for defensive purposes. Rubble from the clearing of these houses was used to repair and fortify existing walls. (See Jerusalem in the Time of Hezekiah.)

ISAIAH—NOTE ON 22:12–13 Isaiah contrasts what the Lord GOD of hosts called for with what his unrepentant people called down on themselves (v. 5). joy and gladness. In this case, a desperate counterfeit for true happiness (cf. 35:10). Let us eat and drink. The speech of God’s people, who are heedless of him. Paul finds in this the perfect expression of an attitude that has no regard for deep and lasting realities (see 1 Cor. 15:32).

ISAIAH—NOTE ON 22:14 this iniquity. I.e., the sin of looking away from God to human self-rescue.

ISAIAH—NOTE ON 22:15–25 Isaiah addresses two officials in Jerusalem, Shebna (a worthless man) and Eliakim (a worthy man, but inadequate).

ISAIAH—NOTE ON 22:15–19 God dismisses self-seeking Shebna from high office.

ISAIAH—NOTE ON 22:15–16 this steward. Shebna is referred to scornfully, despite his position. The household is the royal palace (cf. 1 Kings 4:6a). cut … for yourself. See 2 Chron. 16:14. (The “Tomb of the Royal Steward,” an elaborate tomb discovered outside Jerusalem in the village of Silwan, contains a Hebrew inscription at its entrance. This tomb probably belonged to Shebna.)

ISAIAH—NOTE ON 22:20–25 God promotes Eliakim to Shebna’s office (cf. 36:3, 22; 37:2), but Eliakim cannot support the weight of Jerusalem’s heavy problems (22:25).

ISAIAH—NOTE ON 22:22 the key. The authority of the steward to make binding decisions in the interests of the king (cf. Matt. 16:19; Rev. 3:7–8).

ISAIAH—NOTE ON 22:23–25 a peg. Set firmly in a wall and capable of bearing weight; and yet in that day (of God’s judgment on Judah) even he (or his family line) will give way.

ISAIAH—NOTE ON 23:1–18 Tyre. The fifth oracle concerns the judgment—and redemption—of Tyre, here characterized as the world’s prostitute (vv. 15–17).

ISAIAH—NOTE ON 23:1–14 Tyre, a successful port on the Phoenician coast and “the merchant of the nations” (v. 3), is humbled by God (cf. Ezek. 28:1–10).

ISAIAH—NOTE ON 23:1 Word of Tyre’s fall reaches her fleet off Cyprus. On ships of Tarshish, see 1 Kings 10:22 and Ps. 48:7.

ISAIAH—NOTE ON 23:2 Sidon. Another Phoenician city, sharing Tyre’s doom (v. 12). See Joel 3:4.

ISAIAH—NOTE ON 23:3 Shihor. Perhaps a branch of the Nile in its delta region (cf. esv footnote on 1 Chron. 13:5).

ISAIAH—NOTE ON 23:4 The sea laments the loss of Tyrian merchantmen as her children.

ISAIAH—NOTE ON 23:5–6 The news of Tyre spreads farther to Egypt and still farther to Tarshish.

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. He will never make peace with human pride.

ISAIAH—NOTE ON 23:10 With Tyre’s monopoly removed, Tarshish has an open market.

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

ISAIAH—NOTE ON 23:12 virgin daughter of Sidon. The city personified (cf. 37:22; 47:1).

ISAIAH—NOTE ON 23:13 The prophet directs Tyre’s attention to Babylon in the land of the Chaldeans, ruined by the Assyrians (who ruled it as a puppet kingdom until a new Babylonian dynasty arose in 626 B.C.). If Babylon is vulnerable, so is Tyre.

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

ISAIAH—NOTE ON 23:15–16 After a period of decline and recovery, Tyre charms her old customers back into trading with her. The seventy years are difficult to identify historically. Some take it as a symbolic expression for a “completed” period of diminished influence; some understand it as the same 70 years of Babylonian reign as represented in Jer. 25:11 (see note there); and some understand it as the period of Assyrian domination, from Sennacherib’s campaign in 701 B.C. to the recovery of the strength of Tyre around 630. prostitute. Tyre lived by an anything-for-money ethic.

ISAIAH—NOTE ON 23:17–18 The inveterate whore, deeply bound to the corruption of wealth, in v. 18 is made holy to the LORD and devoted to his people. Deuteronomy 23:18 forbids the wages of a prostitute from being consecrated; the reversal here implies redemption. On hope for the nations, who will consecrate their wealth to God, cf. Isa. 60:10–11; Hag. 2:7–8; Rev. 21:24–27. On “holy to the LORD,” see Ex. 28:36–38.

ISAIAH—NOTE ON 24:1–27:13 Third Series of Oracles: The Final End. The third and climactic vision of God ruling the nations in judgment and salvation. While chs. 13–20 and 21–23 address particular nations, chs. 24–27 foresee the whole world in crisis at the end of history, but with the people of God wonderfully secured in their own city (cf. 24:4; 25:8; 26:19; 27:6). These chapters are often called “apocalyptic,” since they depict the final conflict and God’s victory in vivid images.

ISAIAH—NOTE ON 24:1–20 The Wasted City. The Lord, ruling from Mount Zion, violently dismantles this present evil age and replaces it with the joy of worldwide worship.

ISAIAH—NOTE ON 24:1–6 The world order, in which human sin is exalted, is laid waste.

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

ISAIAH—NOTE ON 24:2 No position of social rank can serve as protection against the judgment of God (cf. Rev. 20:12).

ISAIAH—NOTE ON 24:5 The earth lies defiled … for they have transgressed the laws. Human sin defiles the world in God’s sight (cf. Num. 35:34). violated the statutes. Judgment comes as the world defies God’s revealed will in order to construct an alternative social order. 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 is to be blessed. Other interpreters think this refers to the implicit covenant with all mankind contained in the “laws” and “statutes” of God that he imparts through human conscience (cf. Rom. 1:18–32; 2:12–15), although this option, unlike the first two, is not called an “everlasting covenant” in the OT.

ISAIAH—NOTE ON 24:6 Therefore … therefore. Isaiah explains the guilt of human sin and the justice of God’s judgment.

ISAIAH—NOTE ON 24:7–13 The worldly lifestyle of escapist revelry falls silent.

ISAIAH—NOTE ON 24:10 The wasted city. The city is an important image in chs. 24–27 (cf. 24:12; 25:2; 26:1–2, 5; 27:10). Isaiah sees world culture as a city because it is a place both of concentrated population and of imagined safety. “Wasted” (Hb. tohu) 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 24:13 beaten … gleaning … harvest. These are metaphors for the “few men” of v. 6 left after judgment. This is a transitional verse into vv. 14–16.

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. They humbly admire the majesty of the LORD, giving glory to the covenant LORD, the God of Israel. … the Righteous One who alone rules in justice (cf. 12:1–6; 52:8–9; 65:14; Rev. 5:9–10; 15:2–4).

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

ISAIAH—NOTE ON 24:17–20 The judgment of the world is a deliberate and final act of God.

ISAIAH—NOTE ON 24:18 He who flees … shall fall … he who climbs … shall be caught. Not an accident but an act of God (cf. Amos 5:19). the windows of heaven. See Gen. 7:11. The pairing of “heaven” and earth indicates total disaster, as in Noah’s flood.

ISAIAH—NOTE ON 24:21–23 The Lord Will Punish. The Lord rules in triumph over his enemies and in glory before his own people.

ISAIAH—NOTE ON 24:21 On that day. The focal point toward which God is leading history, foreseen seven times in chs. 24–27 (24:21; 25:9; 26:1; 27:1, 2, 12, 13). the host of heaven … the kings of the earth. All opposition to God everywhere, even angelic (i.e., demonic).

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. His elders lead his redeemed people, once unfaithful (3:14; 9:14–15), but now replaced by faithful ones (52:7; 60:19–20).

ISAIAH—NOTE ON 25:1–12 He Will Swallow Up Death Forever. The redeemed celebrate their liberation by God. The “elders” of 24:23 now sing.

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

ISAIAH—NOTE ON 25:2 the city. See note on 24:10. the foreigners’ palace. Every bastion of foreign invasion and occupation disappears forever.

ISAIAH—NOTE ON 25:3 Therefore. The destruction of human tyranny clears the way for the vindication of God. glorify you. See 45:23. The once ruthless nations, formerly united against God, come to fear him properly.

ISAIAH—NOTE ON 25:4–5 stronghold. The redeemed have in God something better than the “fortified city” of man (v. 2). Easily, silently—like the shade of a cloud—God defends his oppressed people until his final triumph. The song of the ruthless is their pompous boasting.

ISAIAH—NOTE ON 25:6 On this mountain. See 2:2–4; 4:5; 11:9; 24:23; 65:25; Heb. 12:22. for all peoples. The fivefold use of “all” in Isa. 25:6–8 suggests the fullness of God’s salvation. The inclusiveness of “all peoples” is matched by the particularity of “this mountain.” a feast. This is God’s bountiful answer to the worldly partying silenced in 24:7–11 (cf. 55:1–2; Rev. 19:9).

ISAIAH—NOTE ON 25:7 the covering … the veil. The pall of death hanging over all human activity under the curse (cf. Gen. 3:17–19; Rev. 22:1–3). God will swallow it up and give back life (cf. Rev. 1:17–18).

ISAIAH—NOTE ON 25:9 Behold. See 24:1. At last, the realization of the forward-looking faith that patiently waited for a renewed society and a renewed earth (cf. the expectation in 40:9–11). this is our God. An expression of wholehearted identification with him (cf. Ex. 29:45–46). we have waited. Salvation is worth the wait, and is even worth the reproach of Isa. 25:8. Salvation is his entirely, God’s alone, from first to last (cf. Ex. 14:13; 15:2; Ps. 68:19–20; 98:2–3).

ISAIAH—NOTE ON 25:10 hand. A metaphor for God’s powerful “salvation” in v. 9. Moab falls under God’s foot and represents all nations and cultures lifted up against God, like Edom in 34:5–9 and 63:1. dunghill. The only alternative to the feast of 25:6.

ISAIAH—NOTE ON 25:11 He will spread out his hands to swim out of the muck of v. 10 by his own desperate methods of self-salvation. his pompous pride. See 16:6. Human pride is set in contrast to the glad patience of 25:9.

ISAIAH—NOTE ON 26:1–21 He Will Ordain Peace. God achieves for his people their final and complete victory. The time perspective in ch. 26 shifts between the past, present, and future.

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 pilgrims and fears no threats. the righteous nation. A reference to many and various human beings, all keeping faith in the promises of God.

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); but 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; cf. Rev. 21:4), and who alone is worthy of trust. (On the meaning of peace in the OT and NT, see note on John 14:27.)

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 (cf. 7:9; 10:20; 12:2; 30:15; 31:1; 32:17; 36:15; 42:17; 50:10; 57:13). the LORD GOD. Hebrew Yah YHWH, an emphatic form of God’s name. everlasting rock. The vindication of faith is secured by the solid dependability of God (cf. Deut. 32:4, 31; 1 Sam. 2:2; Ps. 18:2, 31; 61:2–3).

ISAIAH—NOTE ON 26:5 The lofty city of proud human self-sufficiency. lays it low, lays it low. Cf. the repeated “Fallen, fallen” in 21:9. dust. See 25:12.

ISAIAH—NOTE ON 26:6 the poor … the needy. Those despised by proud conquerors (10:2), but who trust in God (Zeph. 3:12).

ISAIAH—NOTE ON 26:7 God’s promises lead along a path straight and true to fulfillment (cf. Prov. 3:6).

ISAIAH—NOTE ON 26:8–9 you … you … you. God himself is the wholehearted desire of his people. the inhabitants of the world. Desire for God inspires a longing that all would recognize him. These verses are transitional to vv. 10–11.

ISAIAH—NOTE ON 26:10–11 This cry for vindication is the centerpiece of ch. 26. your hand is lifted up. A gesture of opposition (cf. 2 Sam. 24:16; Isa. 9:12). In a world of spiritual blindness, God’s people long for the truth to be seen. That truth is God’s judgment on his enemies and his zeal for his own people, reversing the reproach of 25:8 and fulfilling the hopes of 24:14–16a, 23b; 25:1–12; 26:1–6.

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

ISAIAH—NOTE ON 26:13–15 other lords. Human tyrants. They are dead. The redeemed will outlive all tyranny. wiped out all remembrance. Evil is not only defeated; it even fades from memory (cf. 35:10; 65:17). increased … increased … enlarged. God glorifies himself by reversing his suffering people’s lot in life (cf. 9:3; 54:2).

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

ISAIAH—NOTE ON 26:19–21 The hope of glory is coming, but an interim caution is given.

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. your dew is a dew of light. God’s life-giving power falls on his deceased people.

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. until the fury has passed by. The remainder of history until the city of man is laid waste. the earth will disclose the blood shed on it. The unanswered persecutions of God’s people will be avenged (cf. Gen. 4:10).

ISAIAH—NOTE ON 27:1–13 The Whole World Will Be Fruitful. God destroys evil and brings all his people home.

ISAIAH—NOTE ON 27:1 Leviathan. An ancient symbol of evil in all its monstrous horror, attested in Ugaritic myths that 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. Although the image was supplied from an ancient myth, biblical revelation filled it with true meaning. Leviathan is but a created plaything of God (Ps. 104:26) and already is defeated (Ps. 74:12–14). See note on Ps. 74:14. Now Isaiah foresees God destroying it finally and forever (cf. Rev. 12:7–9).

ISAIAH—NOTE ON 27:2–6 In that day the people will dwell in a fruitful vineyard (cf. 5:1–7).

ISAIAH—NOTE ON 27:2 pleasant vineyard. The city of God is also a vineyard.

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

ISAIAH—NOTE ON 27:4 Would that I had thorns and briers to battle! The vineyard is so clear of infestation that God wishes for some to appear to satisfy his passion to defend the vineyard’s purity (cf. 5:6).

ISAIAH—NOTE ON 27:5 let them make peace with me. The repetition conveys God’s desire (cf. 2 Pet. 3:9).

ISAIAH—NOTE ON 27:6 God’s people become a worldwide garden of Eden (cf. 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 27:7–11 The ways of God with his people and with his enemies.

ISAIAH—NOTE ON 27:7 Has God ever dealt with his people as harshly as he has dealt with their persecutors?

ISAIAH—NOTE ON 27:8 Measure by measure, by exile. God carefully measured his disciplines, even exile.

ISAIAH—NOTE ON 27:9 Therefore by this. Restraint has been God’s pattern in the past; by the same loving restraint he will bring his people to idol-free purity before him.

ISAIAH—NOTE ON 27:10–11 The city of this world falls into desolation, fit only for animals and firewood, for the Creator will show them no favor.

ISAIAH—NOTE ON 27:12 from the river Euphrates to the Brook of Egypt. The boundaries of the Promised Land (cf. Gen. 15:18). you will be gleaned one by one. God will gather in his chosen people, with his hand on each individual. 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. All of God’s people will be gathered in, with not one lost. the holy mountain. See 2:2–4; 25:6–7; 65:17–25; 66:22–23; Rev. 21:9–11.

ISAIAH—NOTE ON 28:1–35:10 God’s Sovereign Word Spoken into the World: “Ah!” The Lord speaks into history (chs. 28–33), moving events toward final judgment and salvation (chs. 34–35). He is the powerful ally of his people, above all earthly powers. Therefore, to trust in him is a wise policy for real life in the here and now.

ISAIAH—NOTE ON 28:1–33:24 Six Laments, with Assurances. Isaiah warns his people—and Assyria—against the folly of self-trust, promising God’s abundant blessings to those who trust him.

ISAIAH—NOTE ON 28:1–29 The Proud Crown of Ephraim. God’s uncomprehending people do not relish his word but choose death.

ISAIAH—NOTE ON 28:1–6 The northern city of Samaria, with its complacent self-indulgence, will fall to Assyria.

ISAIAH—NOTE ON 28:1 Ah. Chapters 28–33 are marked by a sixfold exclamation of alarm (28:1; 29:1, 15; 30:1; 31:1; 33:1; cf. 5:8–30). “Ah” represents Hebrew hoy, an interjection signaling alarm or grief (lxx translates it as ouai, “woe”). the proud crown of the drunkards of Ephraim. Isaiah sees the proud city of Samaria, the crown of the northern kingdom, degraded by a degenerate lifestyle. the fading flower. The northern kingdom’s days are nearly over. Israel fell to Assyria in 722 B.C.

ISAIAH—NOTE ON 28:2–4 one who is mighty and strong. Assyria. like a storm of hail … like a first-ripe fig. Isaiah contrasts the force of the invader with the ease of his conquest.

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. a spirit of justice … and strength. Spiritual leaders are not “overcome with wine” (v. 1) but are filled with the Holy Spirit (cf. Eph. 5:18).

ISAIAH—NOTE ON 28:7–13 The southern kingdom shares the same drunken distaste for God’s word.

ISAIAH—NOTE ON 28:7 These also. Judah in the south. the priest and the prophet. The leaders entrusted with God’s word. swallowed by wine. The debauched leaders are consumed by what they consume.

ISAIAH—NOTE ON 28:8 filthy vomit. Though no doubt literal as well, the metaphorical “vomit” of cynicism pours out of Jerusalem’s leaders, as in vv. 9–10.

ISAIAH—NOTE ON 28:9–10 The priests and prophets scoff at Isaiah’s message as beneath their intelligence (cf. 1 Cor. 2:14).

ISAIAH—NOTE ON 28:11–13 Now that God’s people have rejected Isaiah’s clear message of rest in God, God will speak to them by the foreign tongue of invaders (cf. Jer. 5:15). The same invitation saves some and hardens others (cf. Isa. 6:9–10; 8:11–15). (See further Paul’s application of this passage to speaking in tongues; 1 Cor. 14:21–22.)

ISAIAH—NOTE ON 28:14–22 God rebukes the scoffing stupidity of Judah’s leaders.

ISAIAH—NOTE ON 28:15 a covenant with death. Jerusalem’s leaders rejoiced over their alliance with Egypt for protection from Assyria (cf. 30:1–5; 31:1–3), but Isaiah rephrases their glad report to reveal the truth of what they have done. the overwhelming whip. The Assyrian army.

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; cf. also Rom. 10:11). Isaiah heaps terms upon terms to emphasize that God’s salvation is worth believing in. not be in haste. Unlike the nervous diplomats of Jerusalem, scurrying about to secure Egypt’s guarantee of their salvation.

ISAIAH—NOTE ON 28:19 it will be sheer terror to understand the message. As the meaning of their repeated calamities dawns on the people, it intensifies their terror.

ISAIAH—NOTE ON 28:20 The bed of misplaced trust offers no rest, the blanket no comfort.

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), but now he rises to do something strange—fighting against his own people (cf. Isa. 28:11).

ISAIAH—NOTE ON 28:22 Isaiah makes a final appeal to repent of scoffing and to hear the word of the Lord.

ISAIAH—NOTE ON 28:23–29 God’s dealings with his people, though “strange” (v. 21), are wise. Like a farmer, God knows that the upheaval of plowing has its appointed season and purpose (vv. 23–26), and that the refining of harvested grain must take into account the desired outcome (vv. 27–28). Even so, God uses all the methods of perfect wisdom in working with his people (v. 29). He can be trusted in everything.

ISAIAH—NOTE ON 29:1–14 The City Where David Encamped. God will both punish and save Jerusalem, though Jerusalemites in their hypocrisy try to control him through false worship.

ISAIAH—NOTE ON 29:1–8 The divine Warrior conquers and preserves his people.

ISAIAH—NOTE ON 29:1 Ah. See note on 28:1. Ariel, Ariel (i.e., “Jerusalem, Jerusalem”). The address is repeated out of great sorrow and compassion. The exact meaning of the term “Ariel” is uncertain (Hb. ’Ari’el). 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 assuage divine wrath against sin. However, if “Ariel” means “lion of God” or “hero,” it is an ironic reminder of the city’s former glory. Add year to year implies the futility of their repeated annual worship celebrations (cf. 1:11–15).

ISAIAH—NOTE ON 29:2 God will distress Ariel through the Assyrians, who are too incidental to be named. Jerusalem faces God. she shall be to me like an Ariel. Like a place where the wrath of God burns.

ISAIAH—NOTE ON 29:4 Their exultant festivals will be humbled to pathetic whispers.

ISAIAH—NOTE ON 29:5–8 See 37:36–38. And in an instant, suddenly, you will be visited by the LORD of hosts. The tedious unreality of their worship stands in ironic contrast with the active God whom they profess to worship. It is the nations who prove to be unreal when he dismisses them from usefulness (29:7–8). The mighty God who is able to besiege (vv. 1–4) and defend (vv. 5–8) his people is, to them, a religious bore. They need a radical awakening.

ISAIAH—NOTE ON 29:9–14 The divine Mystery blinds all who prefer not to see.

ISAIAH—NOTE ON 29:11–12 The nation is indifferent to the message revealed through Isaiah (cf. 28:13).

ISAIAH—NOTE ON 29:13–14 honor me with their lips. Outwardly proper worship offends God if it is a way of evading him at a deeper level (which is why Jesus quotes v. 13 in Matt. 15:8–9). But God will not be set aside. wonderful things (i.e., miraculous works). Even in the human cleverness that disregards him, God’s overruling power is accomplishing his own purpose (cf. 1 Cor. 1:19).

ISAIAH—NOTE ON 29:15–24 Those Who Turn Things Upside Down. The divine Potter will reshape the world, as he promised.

ISAIAH—NOTE ON 29:15–16 Ah. See note on 28:1. Rather than demonstrate a forthright openness inspired by trust in God, the leaders of Judah are reduced to the secrecy of underhanded human politics. For them, the sovereign God might as well not exist. For the potter and clay imagery (29:16), cf. 43:1; 45:9; 64:8; Rom. 9:20.

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 (cf. 61:1–3).

ISAIAH—NOTE ON 29:22–24 Despite their failures, God will keep his promises to the descendants of Abraham, who himself needed redemption (cf. Josh. 24:1–3, 14–15). Note that the empty worship of Isa. 29:13 will be replaced with the awe of v. 23, and the furtiveness of v. 15 will be replaced by the openness of v. 24 (which is the hope of every troubled church).

ISAIAH—NOTE ON 30:1–33 Stubborn Children with Their Own Plans. When his people are faithless, God remains faithful.

ISAIAH—NOTE ON 30:1–7 Judah trusts in Egypt, a worthless ally. Egypt had its own interest in keeping Judah as a buffer state for protection against Assyria.

ISAIAH—NOTE ON 30:1 Ah. See note on 28:1. an alliance. Judah, under threat from Assyria, negotiates a pact of defense with Egypt (cf. 36:6). But God had already promised to defend his people, while Egypt offers only death (cf. 28:14–15). who carry out a plan, but not mine. The Lord denounces all who make and carry out their own plans rather than submitting to and carrying out the plans that God 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. add sin to sin. Once a practical trust in God is abandoned, one sin leads to another.

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

ISAIAH—NOTE ON 30:6–7 With ironic solemnity, Isaiah mocks the Judean embassy carrying payment to the court of Egypt. The danger and difficulty of the journey, the expense of the purchase, and its disappointing outcome reveal the stupidity of the plan. Rahab who sits still. For Rahab as a poetical name for Egypt, see Ps. 87:4; for another oracle against Egypt, see Ezek. 29:3. Like a monster inhabiting the Nile, Egypt appears formidable but, in fact, just sits there.

ISAIAH—NOTE ON 30:8–17 Judah prefers to trust in illusions, which God likens to an unsteady wall.

ISAIAH—NOTE ON 30:8 write it. God instructs Isaiah to record his message against Egyptian aid for the time to come (cf. 8:16). His ministry would benefit later generations.

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 popularity of false prophets in Judah, see Jer. 6:13–14; 8:11; 14:13–14; 23:17; Ezek. 13:10–16; Mic. 2:6–11; 3:5, 11. The people prefer to hear false reassurances. More deeply, they are rejecting “the Holy One of Israel” himself. Therefore thus says the Holy One of Israel. The One they reject still speaks.

ISAIAH—NOTE ON 30:13–14 Therefore resumes “Therefore … because” in v. 12. like a breach in a high wall. Isaiah compares Egyptian protection with a wall under pressure, collapsible at any moment. its breaking is like that of a potter’s vessel. Egypt’s promises of aid will be smashed to bits. Appearances can be deceiving.

ISAIAH—NOTE ON 30:15–17 Isaiah articulates the heart of the matter. With the authority of the Lord GOD, the Holy One of Israel, the secret to Judah’s strength has been revealed: In returning (or repentance, see esv footnote) and rest … in quietness and in trust. This is the true path to victory and peace, but their general disinclination to heed the word of God (v. 9) becomes clear in their rejection of this particular message (cf. 28:12). We will flee upon horses. Refusing God’s salvation commits them to military action, which he will frustrate (cf. Lev. 26:7–8; Deut. 32:30; Josh. 23:10). like a flagstaff. See Isa. 1:7–8; 6:11–12.

ISAIAH—NOTE ON 30:18–26 God promises ultimate abundance, purified of idols.

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, i.e., he knows the perfect way to achieve his purpose, the perfect time to go into action, and the perfect disciplinary process 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 internalized law of the new covenant (cf. Jer. 31:31–34; Ezek. 36:25–27) and the internal guidance of the Holy Spirit (cf. Rom. 8:14; Gal. 5:16, 18, 25).

ISAIAH—NOTE ON 30:22 idols. Foreign entanglements are replaced by wholehearted loyalty to the Lord.

ISAIAH—NOTE ON 30:23–26 And he will … Isaiah portrays the anticipated new order that will establish the messianic kingdom (cf. Deut. 28:1–14). The details in this OT portrayal suggest the glorious reality and fullness of the blessing. Some would see this as a poetic description of the glorious new messianic order (something that will be so new and different that it can be described adequately only in poetic terms), though others would hold that this is a literal description of the new messianic order.

ISAIAH—NOTE ON 30:27–33 God promises immediate intervention, a glad victory.

ISAIAH—NOTE ON 30:27 The name of the LORD is matched by “the voice of the LORD” in v. 31 and “the breath of the LORD” in v. 33. With all that he is, God preserves his people. From afar is matched by “long” in v. 33. God may seem far away, but he is drawing near. Judgment may be long delayed, but it is coming. burning. See Ps. 18:6–15 and Hab. 3:2–15. Assyria and every earthly power are no match.

ISAIAH—NOTE ON 30:28–30 The wrath of God is greeted joyfully by his people, as he intervenes with an open display of his power on their behalf.

ISAIAH—NOTE ON 30:32 he will fight. Not the worthless Egyptian army, but God himself. The role of his people is simply to celebrate with tambourines and lyres (cf. Ex. 15:19–21; 1 Sam. 18:6–7).

ISAIAH—NOTE ON 30:33 The victories of God within history foreshadow his final triumph. a burning place. Topheth (esv footnote) was a location in the Hinnom Valley (2 Kings 23:10) where Judeans had burned their children in sacrifice; here it is a place where God’s enemies are destroyed. the king. The Assyrian tyrant, and every other tyrant in history.

ISAIAH—NOTE ON 31:1–32:20 Those Who Go Down to Egypt for Help. God calls his people to stop trusting in man and return to him, promising them the Messiah and his Spirit.

ISAIAH—NOTE ON 31:1–5 The futility of Egypt is contrasted with the power of God.

ISAIAH—NOTE ON 31:2 he is wise and brings disaster. Judah’s diplomats think they are wise in enlisting Egyptian aid to avert disaster, but God is wise enough to use their plans actually 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 31:3 Isaiah argues for the superiority of a spiritual ally (cf. 2 Chron. 32:8; Ps. 56:4; 146:3–4; Isa. 2:22; 40:28–30; Jer. 17:5–6). stretches out his hand. With minimal effort. The helper is Egypt; he who is helped is Judah.

ISAIAH—NOTE ON 31:4–5 Judah’s true Helper is like both an unperturbed lion straddling its defeated prey and a bird gently hovering over its nest. Come down matches “go down” in v. 1.

ISAIAH—NOTE ON 31:6–9 The victory of God should lead to the repentance of his people.

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

ISAIAH—NOTE ON 31:8 See 37:36–38. a sword, not of man. Judah does not need Egyptian defense.

ISAIAH—NOTE ON 31:9 His rock. Probably the king of Assyria, in contrast with the “Rock” of 30:29 and the king in 32:1. fire. See 6:6–7 and 33:14. When Assyria attacked Jerusalem, they walked into a furnace.

ISAIAH—NOTE ON 32:1–20 The messianic King rules his transformed people.

ISAIAH—NOTE ON 32:1 Behold, a king will reign. Isaiah foresees the triumph of the Messiah (cf. 7:14; 9:2–7; 11:1–10). in righteousness. Unlike the apostate leaders of Judah or the plundering king of Assyria. princes. See 1 Pet. 5:1–4 for the ideal leadership for God’s people.

ISAIAH—NOTE ON 32:2 Each. The Messiah allows for no inept or corrupt leaders. God’s people will be sheltered from every threat forever (cf. Jer. 3:15; 23:4).

ISAIAH—NOTE ON 32:3–4 Not only will a perfect king reign in righteousness, but his subjects will be perfected in responsiveness (cf. 29:24).

ISAIAH—NOTE ON 32:5–8 Social ideals are redefined so that prestige goes only to the truly noble.

ISAIAH—NOTE ON 32:5 The fool. The leaders of Judah were fools for setting God aside (cf. 7:10–12; 28:14; 29:14–16).

ISAIAH—NOTE ON 32:6 to leave the craving of the hungry unsatisfied. Isaiah denounces leaders who disregard the proper needs of those in their charge (cf. Jer. 2:8; 10:21; 23:1).

ISAIAH—NOTE ON 32:8 Isaiah foresees a kingdom of true human nobility, by the grace of God. he who is noble plans noble things. Those who have the powerful position of “nobles” should aim at true nobility by planning ways to bring good to others and to advance the kingdom of God on the earth.

ISAIAH—NOTE ON 32:9 These verses make more pointed the general call to repentance in 31:6. The women who are at ease are the spiritually heedless women of Jerusalem (cf. 3:16–4:1).

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, which can be seen in 24:7–11 and is now active in Jerusalem.

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 (cf. 44:3; 65:17–25; Joel 2:28–32).

ISAIAH—NOTE ON 32:17–18 quietness and trust forever. See 30:15. The word translated “complacent” in 32:9 (Hb. batakh) is from the same root as the word translated “trust” in v. 17 (Hb. betakh) and the word translated “secure” in v. 18 (Hb. mibtakh). In addition, the word translated “at ease” in v. 9 (Hb. sha’anan) is translated “quiet” in v. 18. The worldly counterfeit is replaced by the real.

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), with the undisturbed peace of the Messiah’s kingdom in the long term (v. 20). See 30:23–26.

ISAIAH—NOTE ON 32:19 it will hail when the forest falls down. The hail represents God’s judgment on the nation of Assyria, the “forest” which God will fell (cf. 10:18, 33–34; 30:31). The city … utterly laid low in humiliation is Jerusalem (cf. 32:12–14), whose pride must be humbled before it can be restored to righteousness (vv. 16–17). Before Israel can become “a peaceful habitation, in secure dwellings” (v. 18), it too must undergo God’s discipline for its sin.

ISAIAH—NOTE ON 33:1–24 The Destroyer Who Has Not Been Destroyed. Assyria, the enemy that has been destroying God’s people with apparent impunity, will itself be destroyed, but God will visit his people with his saving presence.

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

ISAIAH—NOTE ON 33:2 This verse gives voice to the practical, daily trust in God that Isaiah is calling for.

ISAIAH—NOTE ON 33:3–4 when you. I.e., God. your spoil. I.e., the spoils of war, left after the defeat of the “destroyer” nations, gathered in by God’s people who inherit his final victory (cf. Ex. 3:21–22; Isa. 9:3; 11:14; 33:23). Isaiah speaks to God (v. 3), then to God’s people (v. 4).

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

ISAIAH—NOTE ON 33:7–12 The Lord intervenes for his repentant people.

ISAIAH—NOTE ON 33:7–9 Covenants are broken. Judah paid Assyria to withdraw its army, but it still attacked, demanding total surrender (see ch. 36; hence, “you traitor” in 33:1).

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

ISAIAH—NOTE ON 33:10 Now … now … now. God has waited, apparently inactive. Now that his people turn 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. For fire as an image of God protecting his people, see 9:19; 10:16–17; 26:11; 29:6; 31:9; 66:15–16.

ISAIAH—NOTE ON 33:13–24 The Lord alone will secure his people forever.

ISAIAH—NOTE ON 33:13–14 You who are far off are the godless, and you who are near are sinners in Zion. All of God’s people everywhere, called to share his holiness, are confronted by their own unholiness (cf. 6:1–7). See notes on 29:1 and 29:2.

ISAIAH—NOTE ON 33:15 See Ps. 15:1–5 and 24:3–6. Isaiah emphasizes the practical, transforming power of God’s grace, because his generation’s faith was diminished to the theoretical. But the kingdom is for transformed people. who despises the gain of oppressions. The righteous person who walks righteously refuses gain from oppression, even if such gain is obtained “legally” because the laws are skewed to protect the powerful and deprive the powerless of what is rightfully theirs. who stops his ears from hearing of bloodshed and shuts his eyes from looking on evil. The faithful person, who shares God’s delights and grief, will refuse (1) to listen to plans to commit violence and (2) to look approvingly on any evildoing. While the godless person (Isa. 33:14) is captivated by graphic descriptions of violence and moral perversion, the righteous person is grieved and offended to read about or look at such things.

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

ISAIAH—NOTE ON 33:17 Your eyes will behold (i.e., you will enjoy the personal experience of) the king in his beauty (i.e., the Messiah wonderfully displayed). The Messiah-King is identified with the Lord in vv. 21–22. A land that stretches afar will provide freedom of movement, with no enemy pressing in.

ISAIAH—NOTE ON 33:18–19 The redeemed recall with wonder the victory of God. Isaiah describes the eternal joy of God’s people in terms of the Assyrian threat in his own time. people of an obscure speech. See note on 28:11–13.

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

ISAIAH—NOTE ON 33:21 broad rivers and streams. Abundant provision (cf. 41:18). where no galley with oars can go. No possible attack is 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. Three different functions that are generally carried out by human governments are here attributed to the Lord: judge (for deciding proper interpretations and applications of laws), lawgiver (for making laws), and king (for enforcing the laws and defending the nation). This does not exclude human governments, but shows that government rightly fulfills its role only when it is carried out in submission to the will and purpose and laws of God. Isaiah looks forward to the future time when this will be fulfilled, when the messianic King will “reign in righteousness” (32:1).

ISAIAH—NOTE ON 33:23–24 God’s people, in themselves, are like a drifting hulk of a ship. But then, even the lame will take the prey. God’s sin-sick people will be forgiven their iniquity (cf. 53:4–6).

ISAIAH—NOTE ON 34:1–35:10 Two Final Outcomes: Judgment or Salvation. 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. Looking beyond the Assyrian crisis of Isaiah’s time, God summons the whole world to judgment at the climax of history.

ISAIAH—NOTE ON 34:2 For the LORD is enraged. The Hebrew idiom could be translated, “The LORD has rage.” 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 Num. 21:2–3; Josh. 2:10; 1 Sam. 15:3; and note on Deut. 20:16–18. God’s judgments within history foreshadow his final destruction of all evil.

ISAIAH—NOTE ON 34:4 All the host of heaven matches “all their host” in v. 2. The enemies of God in both heaven and earth are finally defeated (cf. Rev. 6:12–17).

ISAIAH—NOTE ON 34:5–7 Edom, the antithesis to God’s people (Mal. 1:2–5), typifies “all the nations” (Isa. 34:2) under God’s judgment (cf. 63:1; Ezekiel 35). sacrifice … great slaughter. The world becomes a bloody altar as God requires payment for sin (the only refuge for anyone is the sacrifice of Christ). Bozrah. The capital city of Edom (cf. Jer. 49:22).

ISAIAH—NOTE ON 34:9–10 Isaiah portrays hell (cf. Rev. 14:9–11) by means of expanding on the vision of the destruction of Edom.

ISAIAH—NOTE ON 34:11–15 Edomite civilization reverts to a desolate wasteland, fit only for beasts and weeds (cf. 13:19–22; 14:22–23; Rev. 18:2).

ISAIAH—NOTE ON 34:11 Unclean creatures possess Edom (cf. Deut. 14:11–20). confusion … emptiness. These words (Hb. tohu and bohu) first appear in Gen. 1:2, describing the world before God ordered it and filled it with life. stretch the line. Isaiah implies that God will, with the precision of a plumb line, reduce the world’s culture of rebellion to something subhuman.

ISAIAH—NOTE ON 34:13 Thorns … nettles and thistles. The curse intensified (cf. Gen. 3:17–18).

ISAIAH—NOTE ON 34:16 the book of the LORD. His decrees—in this case, as revealed by Isaiah (cf. Ps. 139:16; Jer. 49:20; Dan. 7:10; Rev. 5:1; 20:12). none shall be without her mate. God’s decree will be carried out in detail, down to each hawk (Isa. 34:15) and its mate.

ISAIAH—NOTE ON 34:17 God hands Edom over to unclean creatures forever.

ISAIAH—NOTE ON 35:1–10 God’s word to all who trust him is that everlasting joy is coming.

ISAIAH—NOTE ON 35:1–2 be glad … rejoice … rejoice with joy and singing. The tone of the chapter is established by these verbs and their echoes in v. 10. God’s people once made their exodus through a desert (Ex. 15:22; Deut. 1:19), but their final homecoming is through glorious abundance exploding with joy, when the curse of Gen. 3:17–19 shall be reversed (cf. Rom. 8:20–21). The glory of Lebanon … the majesty of Carmel and Sharon. See Isa. 33:9. They. Identified in 35:9–10. the glory of the LORD. The reason for the transformation of the desert is that the Lord is coming (cf. 40:3–5). On “glory,” see note on 6:3.

ISAIAH—NOTE ON 35:3–4 The hope of vv. 1–2 inspires strength and courage in God’s weak, unsteady people. Behold, your God will come. Believing perseverance comes from God’s commitment to his people (“your God”) and the faithfulness of his promise (“will come”).

ISAIAH—NOTE ON 35:5–7 Then … then. The prophet points to the promised future, inaugurated in the first coming of Jesus Christ (Luke 4:16–21; 7:18–23) and fully consummated at his second coming (Rev. 21:4; 22:1–5). Isaiah contrasts God’s people, suffering now but destined for heightened powers of enjoyment in a new world, with the Edom of this age, with its present streams of privilege reverting to burning aridity, making Edom a haunt of jackals (cf. Isa. 34:9, 13). the eyes of the blind shall be opened. The salvation that God will provide includes both spiritual well-being and physical healing and wholeness, as was first demonstrated repeatedly in Jesus’ own ministry and as will be fully realized in the resurrection bodies of God’s people when Christ returns (see notes on 1 Cor. 15:20–55).

ISAIAH—NOTE ON 35:8–10 a highway. In an environment of joyful abundance, God’s pilgrim people are led forward to Zion, singing their way into their eternal home (cf. 33:8; 34:10). the Way of Holiness. See 4:3–4; 6:6–7. even if they are fools. The highway is so clearly marked, even fools cannot miss it. the redeemed … the ransomed. These ancient words (Ex. 6:6) emphasize the gracious initiative of God as the only final explanation for the joy of his people. They shall obtain the gladness and joy that had always been out of reach. Isaiah 35:10 is quoted in 51:11.

ISAIAH—NOTE ON 36:1–39:8 Historical Transition: “In Whom Do You Now Trust?” These chapters form a narrative 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 met by his blessing. Chapters 38–39 provide context for chs. 40–55, as Hezekiah’s folly dooms his nation to Babylonian exile. Against the backdrop of divine faithfulness (chs. 36–37) and human inconstancy (chs. 38–39), God stands forth as the only hope of his people. Isaiah 36–39 is paralleled in 2 Kings 18:13–20:19 (see notes there).

Assyria Attacks Judah and Jerusalem

c. 701 B.C.

During the reign of Hezekiah of Judah, Sennacherib of Assyria came and attacked cities along the western edge of Judah, and he sent officials to besiege Jerusalem and convince Hezekiah to surrender. The Cushite king Tirhakah advanced from Egypt to support Hezekiah but apparently failed. The siege of Jerusalem was broken when the angel of the Lord killed 185,000 Assyrians in a single night (2 Kings 19:35). Sennacherib withdrew and returned to Nineveh in Assyria, where his own sons killed him.

Assyria Attacks Judah and Jerusalem

ISAIAH—NOTE ON 36:1–37:38 Practical Trust in God Vindicated. 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. 701 B.C. Apparently, Hezekiah served as co-regent with his father Ahaz until 715 B.C., at which time he began to rule solely. 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). the conduit of the upper pool. See 7:3.

ISAIAH—NOTE ON 36:4 Thus says the great king. Speaking unwittingly as a false prophet, 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 with an audacious faith amid the hard realities of life.

ISAIAH—NOTE ON 36:5 Mere words stand in contrast with “a great army” in v. 2.

ISAIAH—NOTE ON 36:6 you are trusting in Egypt. There is some truth in the Rabshakeh’s speech, making its plausibility all the more cunning.

ISAIAH—NOTE ON 36:7 This reveals the uncomprehending Assyrian viewpoint and the key to their eventual doom. Because the Rabshakeh does not believe that the God of Israel is different from the gods of the pagan high places and altars, he misinterprets Hezekiah’s reforms as offensive to the Lord (cf. 2 Kings 18:4; 2 Chron. 31:1).

ISAIAH—NOTE ON 36:8–9 The Rabshakeh patronizes Hezekiah as a tactic of psychological warfare.

ISAIAH—NOTE ON 36:10 I have come up against this land to destroy it. Hezekiah had paid Sennacherib heavy tribute (2 Kings 18:14–17), but the Assyrian attacked anyway. The LORD said to me. The Rabshakeh violates the third commandment (“You shall not take the name of the LORD your God in vain,” Ex. 20:7) by putting his own words into the mouth of the Lord. There is some truth in what he says (Isa. 10:5–6), but not as intended by his arrogant self-confidence. He does not notice his own reliance here on “mere words” (36:5).

ISAIAH—NOTE ON 36:11 Aramaic was the language of international protocol. The language of Judah was Hebrew.

ISAIAH—NOTE ON 36:12 doomed with you to eat their own dung and drink their own urine. The starvation conditions under siege (cf. 2 Kings 6:25). The Rabshakeh may hope to terrorize the people listening so that they turn against Hezekiah and his advisers.

ISAIAH—NOTE ON 36:13–14 the great king, the king of Assyria. … Hezekiah. The Rabshakeh heaps honor on Sennacherib but does not recognize Hezekiah, the son of David, with any title (cf. 10:12).

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 faith in God’s promises.

ISAIAH—NOTE ON 36:16–17 his own vine … fig tree. The Rabshakeh offers a familiar Israelite blessing (cf. 1 Kings 4:25; Mic. 4:4; Zech. 3:10). The condition, however, is surrender to him: Make your peace with me, at the cost of peace with God.

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.

ISAIAH—NOTE ON 36:21 Do not answer him. Wisely, Hezekiah forbade his officials to be drawn into negotiations.

ISAIAH—NOTE ON 37:1–2 Unlike his faithless father Ahaz in ch. 7, Hezekiah responds to crisis by turning to God (37:1) and seeking a word from God (v. 2). He tore his clothes and covered himself with sackcloth, expressing humility, repentance, and dependence on God (see 1 Kings 21:27–29; Neh. 9:1–2; Dan. 9:3; Jonah 3:6–9; Matt. 11:21).

ISAIAH—NOTE ON 37:3 Hezekiah admits that, as the moment of crisis arrives, Judah’s strength fails (cf. 66:7–9). There is no stopping the events now set in motion: the situation is desperate, and God’s people have no capacity for response.

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 (cf. 36:1).

ISAIAH—NOTE ON 37:6 reviled me. The sin that dooms Sennacherib is blasphemy against God.

ISAIAH—NOTE ON 37:7 Behold, I will put a spirit in him. The God whom Sennacherib reviles is 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 37:8–13 Drawn away from Jerusalem by news of an approaching Cushite force, the Assyrian king warns Hezekiah that he still intends to attack. Libnah … Lachish. See Josh. 10:29, 31; Isa. 36:2.

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 (cf. 36:5, 7, 15, 18).

ISAIAH—NOTE ON 37:14 Hezekiah says nothing to the messengers. His business is with God, for it is God’s glory at stake.

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 of God. enthroned above the cherubim. See Ex. 25:10–22; Num. 7:89; 1 Sam. 4:4. The cherubim were composite creatures, symbolizing creation. The ark represented God’s earthly throne. Hezekiah directs his thoughts to the King who is above all creation and yet decisively present in everything here below.

ISAIAH—NOTE ON 37:17 Hezekiah begs the God who is over all not to regard this slight upon his character as beneath his notice.

ISAIAH—NOTE ON 37:18–19 These verses show Hezekiah’s realism. His faith is not a blind optimism but an overruling sense of God.

ISAIAH—NOTE ON 37:20 save us. Isaiah’s life message was that the Lord alone saves (cf. 12:2–3; 25:9; 26:1; 30:15; 33:2, 6, 22; 35:4; 37:35; 43:3, 11; 45:15, 17, 21–22; 49:6, 25–26; 51:5–8; 52:7, 10; 56:1; 59:1, 16–17; 60:16, 18; 62:1, 11; 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 living proof of his glory. you alone are the LORD. Hezekiah sees the exclusivity of God not as an embarrassing problem but as the message the world must know. A real salvation puts the unique reality of God on visible display in human experience.

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

ISAIAH—NOTE ON 37:22 the word that the LORD has spoken. The final and decisive word in what has been a war of human words. The virgin daughter of Zion is Jerusalem, like a girl mocking her would-be but defeated rapist. Not only is Jerusalem untouched, she triumphs with a defiant joy, the weak over the strong.

ISAIAH—NOTE ON 37:23 Whom have you mocked and reviled? See vv. 4, 6. This question counters, “In whom do you now trust, that you have rebelled against me?” (36:5). raised … lifted. Rebellion and pride, belittling God. the Holy One of Israel. Sennacherib’s fatal mistake is to lump the Holy One in with other gods and powers (cf. 36:18–20; 37:10–12). But the Holy One is unique, and to deny the truth of who he is defies reality (cf. 40:25).

ISAIAH—NOTE ON 37:26–29 Have you not heard. God holds Sennacherib responsible to acknowledge God (cf. Rom. 1:18–21). I determined it long ago. The ancient plan of God means that he is not responding to unfolding events, but that events reveal his own long-intended purpose (cf. Isa. 14:24–27; 25:1; 44:6–8). I will put my hook in your nose. The Assyrians handled their prisoners of war in this way (cf. Obad. 15).

ISAIAH—NOTE ON 37:30–32 the sign. God promises Hezekiah that he will faithfully preserve the land, feeding the people as they recover from the invasion, to show that his purpose, not chance, orchestrated the entire event. Moreover, the agricultural miracle will symbolize the spiritual miracle of a remnant preserved by grace.

ISAIAH—NOTE ON 37:33–35 God controls every arrow in the Assyrian arsenal. He shall not come into this city. The annals of Sennacherib boast, “I made [Hezekiah] a prisoner in Jerusalem, his royal residence, like a bird in a cage,” leaving unstated his failure to enter the city (see notes on 2 Kings 18:13–19:37 and 18:13). God will defend his city for his own glory and out of covenant faithfulness to David, suggesting his larger kingdom purpose for history consummated in Jesus Christ (cf. 2 Sam. 7:12–13; Isa. 9:7; 11:1; 55:3–4; Rom. 1:1–5; Rev. 22:16).

ISAIAH—NOTE ON 37:36–38 God keeps his promise, vindicating Hezekiah’s faith with a stunning demonstration of his power over his enemies (cf. 8:8–10; 10:33–34; 31:8). The narrative is brief and undramatic. The real drama took place in prayer (37:14–35). the angel. One against 185,000. behold. A visible, concrete historical event. in the house of Nisroch his god. Contrast v. 14. Hezekiah went to the house of the Lord and was saved. Sennacherib went to the house of his god and was assassinated (about 20 years later).

ISAIAH—NOTE ON 38:1–39:8 Human Inconstancy Sent into Exile. Man at his best, exposed now as self-centered and short-sighted, cannot be trusted. God himself is the only hope of his people.

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. But “in those days” is intentionally vague. Isaiah 38:6 clarifies that Hezekiah’s illness occurred prior to chs. 36–37. Isaiah locates the events of chs. 38–39 here in order to establish the context for chs. 40–55. Hezekiah became sick. Unlike the crisis of chs. 36–37, which was national in scope, this crisis is only personal. at the point of death. 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). “You shall not recover” offers Hezekiah the opportunity to pray for a different outcome, as many prophecies do (cf. Jer. 18:1–11; Jonah 3:4).

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 pleads were real (2 Kings 18:5–6) but not the whole story (2 Chron. 32:24–31). Moreover, his selfish thoughts in Isa. 39:8 reveal the state of his heart.

ISAIAH—NOTE ON 38:5 the God of David your father. God replaces Hezekiah’s claims of merit with his own covenant faithfulness to David as the basis for his answer to the king’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 38:7–8 God turns the clock back on Hezekiah’s life, symbolized by this miracle. the sun turned back on the dial. See 7:11. Second Chronicles 32:31 implies that the sign was localized in Judah but known beyond. This appears to be a supernatural event, but the passage offers no explanation as to how it happened.

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. Therefore, Hezekiah’s lack of spiritual awareness in ch. 39 is all the more inexcusable. The psalm divides into the anguish of death (38:10–15), the hope of deliverance (vv. 16–19), and a concluding confession of faith (v. 20).

ISAIAH—NOTE ON 38:10 To the gates of Sheol is matched in v. 20 by “at the house of the LORD.” The crisis is death, and the resolution is endless worship. But Hezekiah’s renewed sense of God-centered purpose in life will fade from view in ch. 39.

ISAIAH—NOTE ON 38:20 The LORD will save me. The statement implies the bias, as it were, of God’s heart. Hezekiah’s saving God should always be absolutely trusted and prized, which Hezekiah himself will fail to demonstrate in ch. 39.

ISAIAH—NOTE ON 38:21–22 That he may recover reverses “you shall not recover” in v. 1. In addition to the promise of v. 5, and in addition to the dramatic miracle of v. 8, Hezekiah also receives this medicinal application as a felt token of healing. But his faith wavers: What is the sign that I shall go up to the house of the LORD? His father Ahaz refused a sign because of closed-minded unbelief (7:12). Now the son asks for a sign beyond what was already given because of double-minded unbelief.

ISAIAH—NOTE ON 39:1 At that time connects these events with ch. 38. Merodach-baladan was the ruler of Babylon, subject to the Assyrian Empire. Upon the death of Sargon II (705 B.C.), he tried to establish independence from Assyria; that is the likely time of this embassy, aimed at splitting Assyrian attention. The Assyrians quickly squelched the rebellion. In the Bible, Babylon is more than an ancient culture; it represents everything in this world that is humanly impressive but opposed to God (cf. Gen. 11:1–9; Isa. 13:19; 1 Pet. 5:13; Rev. 14:8; 18:2–3).

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. he showed them his treasure house. Perhaps Hezekiah wants to be counted on to play a role in Babylon’s plan to topple Assyria from power. In any case, Hezekiah is losing his sense of God. He foolishly reveals the extent of his wealth, thus inviting plunder by Babylon.

ISAIAH—NOTE ON 39:3 Isaiah’s questions reveal his alertness to the danger. They have come to me from a far country. Hezekiah is dazzled—by a doomed culture (cf. 13:1–14:27; 21:1–10; 24:1–27:13).

ISAIAH—NOTE ON 39:6 Isaiah foretells the deportation to Babylon, which is due to Judah’s unfaithfulness (cf. 2 Kings 23:26–27, referring to the deeds of Hezekiah’s own son). This prepares the way for Isaiah 40–66, which envisions 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 a man and father; but even more so as the steward of David’s dynasty. He is not allowed to act solely for himself: for his sons to serve as eunuchs (v. 7) threatens their ability to continue the family line. He failed to learn the lesson of 38:1 (see note), and thus failed to prepare his descendants to avoid the disaster.