Beginning with Moses, God began to communicate His word to the Israelites through prophets. Prophetic activity appears to have conspicuously increased following the division of the kingdom into Judah and Israel (c. 925 B.C.). During the ninth century B.C., Elijah and Elisha arose as prominent spokesmen for the Lord. In the eighth century B.C., Isaiah became the first of a series of prophets whose detailed messages are recorded in the Old Testament. This timeline shows the approximate dates of several of these prophets’ lifetimes or prophetic activity. For complete listings of God’s prophets, see “The Prophets of Judah” at 2 Chronicles 12:15 and “The Prophets of Israel” at 2 Chronicles 18:7.
Events shown by approximate date unless otherwise noted.
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Name means: “The Lord Has Saved.”
Home: Probably Jerusalem.
Family: Possibly related to Judah’s royal house; married to a woman he called “the prophetess”; father of two sons, Shear-Jashub (“A Remnant Shall Return”) and Maher-Shalal-Hash-Baz (“Speed the Spoil, Hasten the Booty”).
Occupation: An official of King Uzziah of Judah during his early years; later called by God to be a prophet.
Of special interest: Ancient tradition holds that Isaiah may have been martyred under King Manasseh by being sawed in two (compare Heb. 11:37, 38).
Best known as: The Old Testament prophet who vividly predicted the coming Messiah.
More: Jesus found in the record of Isaiah’s call a prediction of His own rejection by the people of His day. See “Prophets Old and New” at Luke 4:17–21.
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The opening verses of Isaiah leave little doubt that words of judgment will follow. The nation of Israel is described as a “brood of evildoers” and as “children who are corrupters.” They are guilty of double sin: they have become corrupt, and their evil ways corrupt others. Under Old Testament law, the penalty for a youth who persisted in rebellion was extremely severe. See “Juvenile Delinquents” at Deuteronomy 21:18–21.
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Although Babylon loomed as an imminent threat over Judah, this superpower of the ancient world would not be the ultimate cause of the nation going up in flames. Isaiah saw cities on fire because of sin (Is. 1:4). Evil covered the nation from head to toe, so to speak (1:6). The hearts of God’s people were sick with iniquity. His people had turned against the meek among them, including orphans and widows (1:16, 17, 21–23; 3:13–15). Their arrogant, oppressive behavior invited punishment (1:8; 3:9).
Economic and military disaster could be averted not by more sacrifices (1:11–15) but by nationwide repentance (1:18–20). The nation needed moral leadership because authentic reform would happen only if leaders honored God.
Isaiah spoke to awaken Judah, but his words also apply to us. Our communities also have the potential to get burned, and not because of external pressures but because of an internal enemy—sin. Scripture warns us not to remain indifferent to society’s evils.
More: Daniel Defoe explored the concepts of repentance, divine providence, and human rebellion in his classic novel Robinson Crusoe. See here for an article on the life of Daniel Defoe.
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New Moon festivals were a highlight of the Hebrews’ religious calendar. But God detests vain religiosity. During Isaiah’s day, the people observed holy days and their rituals with great pomp and ceremony, but their hearts were far from the Lord. To learn more about the Israelites’ festivals and feasts, see “Israel’s Holy Days” at Psalm 81:3, 4 and “Jewish Feasts” at Luke 2:42.
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The Book of Isaiah uses frequent metaphors from rural life (Is. 5:1–7; 10:33—11:2; 53:6). But this is also a book of the city—even beyond Jerusalem, the once-faithful city that had forsaken God.
The book uses the words city or cities fifty-nine times. It addresses issues at the center of city life, including justice, politics, and business. The book makes capital cities symbols of an entire country or empire: Jerusalem stands for Judah, Samaria for Israel, Nineveh for Assyria, Damascus for Syria. And the book’s prophecies point toward the establishment of a perfect city, Jerusalem (1:26; 4:3–6; 66:20). Cities captured the group identity of nations.
The prophet Isaiah saw the world in global terms. That fact shapes how modern believers read this book and apply its message to life today.
More: For more on applying Isaiah’s message, see “A Lack of Leadership Leads to Public Crisis” at Is. 3:1–15, “The Force of God’s Wrath” at Is. 9:12, and “Making Merry Instead of Mourning” at Is. 22:12–14.
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Isaiah listed several symptoms and symbols of Judah’s abandonment of God: murder, silver turned to dross (the residue left at the end of the smelting process after metal has been separated from the impurities), wine mixed with water, rebellious princes, thievery, rampant bribery, and failure to defend the weak and vulnerable. All of these things defy God’s ways, either through direct contradiction to His law or, as in the cases of dross and watered-down wine, through opposition to the evenhanded spirit of His law.
Deceptive merchants mixed wine with water to sell more product at less cost to themselves. A customer might sample a wineskin filled with undiluted wine but walk away with other skins that held diluted wine.
Other merchants defrauded customers by mixing silver with dross. Silver was a common medium of exchange, but its value was determined by its weight and purity. Tainted currency could quickly spread just as counterfeit bills do today, potentially causing harm to an entire economy.
Whatever the commodity, deceptive lack of quality is unjust. God was determined to rid Jerusalem of its evil rulers and merchants and replace them with those who practiced justice. Jerusalem’s restoration would be achieved by purging the nation’s sin, just as dross is purged from silver.
More: Coins were slow to be adopted in Israel. They likely were not widely exchanged until after the Babylonian exile. See “A History of Money” at 1 Chr. 29:8.
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Isaiah’s prophecies are all the more remarkable given their likely backdrop (c. 740–681 B.C.). David and Solomon’s glory days were long gone. Assyria ruled as the regional superpower, and no nation effectively challenged its might or authority. As Isaiah began his ministry, the pressing question was not whether Israel and Judah could reclaim their former glory but whether either country would survive. Into this chaos, God called Isaiah to speak on His behalf.
Yet Isaiah’s writings do not focus solely on Israel and Judah. The prophet imparts a vision of God’s love and concern for all nations (Is. 2:2). He is overwhelmed with awe for God, who remains a solid foundation amid war and moral decay. Strengthened by the Lord, Isaiah offers hope rather than despair—a hope with eyes wide open to sin’s reality and consequences. Those tragic penalties struck the northern kingdom in 722 B.C., when Israel was captured and its people were carried into exile by the Assyrian army.
A few years later, the same merciless force surrounded Jerusalem. Judah’s end seemed inevitable and imminent. Yet God promised King Hezekiah of Judah that He would rebuff the Assyrians, and Judah was saved (37:1–38). Nevertheless, Judah did not fully return to the Lord. For the next century and a half, the tiny kingdom was a pawn in battles between major powers—Egypt, Assyria, Babylonia, Media, and Persia.
Isaiah looked through the smoke and debris of the present to a future of God’s reign over everything happening on earth. He envisioned God’s glorious love for every people and nation—even Assyria, the greatest enemy of the ancient Israelites. Isaiah saw a loving, just, and sovereign God in control of human events.
Isaiah saw history culminating in a day when Jerusalem’s temple would become a worship center for all the world (2:2, 3). People would flow like rivers from across the globe to see and know the living God. Isaiah’s prophecies tell us that in that day, the Lord will judge the nations (2:4; compare Matt. 25:31–46; Rev. 20:11–15), wars will cease, and God’s peace will rule the world (compare Is. 11:1–10).
For Isaiah, God is an international God. He is Lord of all the nations (see “Our Global God” at Ps. 79:1) and Savior of all the world. He offers life to everyone without exception. It is this life that will embolden our hearts so that we do not hide in fear and trembling when the final day of judgment arrives (Is. 2:10, 11, 19, 21).
More: From its beginning, the temple was meant to welcome other nations to worship the one true God. See “An International House of Prayer” at 1 Kin. 8:41–43.
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Dreams of the Future
Martin Luther King Jr. (1929–1968) was a gifted political strategist, a persuasive orator, a generous leader, and a compassionate human being. Yet he was much more: he was a modern prophet who proclaimed God’s justice and mercy, even to the laying down of his life for this most holy of causes. King’s mission led him to become one of the most central figures of the civil rights movement that ended legal segregation in the United States, a goal he worked tirelessly to achieve until his assassination at the age of thirty-nine.
King’s grandfather A. D. Williams was a longtime rural minister until he moved to Atlanta to pastor Ebenezer Baptist Church, then a struggling organization with only thirteen members. Williams and his wife had one surviving child, Alberta, who grew up to marry Michael King, the son of sharecroppers. Michael King became pastor of Ebenezer upon the death of his father-in-law, and he adopted the name Martin Luther King. His son would also take the name of the famous German reformer, a fitting appellation for a man who would later reform his nation and the hearts of so many of its citizens.
By the age of twenty-six, not long into his own call as a pastor, Martin Luther King Jr. had become a committed civil rights activist. He led a year-long bus boycott in Montgomery, Alabama, begun on December 1, 1955, when a black woman named Rosa Parks was arrested for refusing to give up her seat to a white man. The boycott ended when the federal government made segregated buses illegal. Soon after, King helped to found and became the first president of the Southern Christian Leadership Conference, a group that coordinated nonviolent resistance to segregation. Churches that joined in the organization’s protests risked arson and bombings. Many Christians resisted the SCLC’s tactics, arguing that churches should focus on spiritual needs rather than social and political activism.
King experienced his own critical moment of doubt when he received a death threat over the telephone one night in 1957. King had faced many threats before, but this one floored him. Sitting over a cup of coffee in his kitchen, he turned himself over to God. King later recalled, “Almost out of nowhere I heard a voice. ‘Martin Luther, stand up for righteousness. Stand up for justice. Stand up for truth. And lo, I will be with you, even until the end of the world.’” Afterward, King declared, “I was ready to face anything.”
On August 28, 1963, King led the historic March on Washington, where he spoke from the steps of the Lincoln Memorial to more than two hundred thousand supporters. His soaring refrain of “I have a dream” moved the crowd as he described an integrated America: “I have a dream,” he said, “that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.”
King faced much persecution—his house was bombed, he was repeatedly jailed, and on one occasion he was nearly fatally stabbed. But he was also much admired; in 1964 he was awarded the Nobel Peace Prize. Once called by J. Edgar Hoover “the most dangerous man in America,” this advocate for social change grounded his philosophy not in a furious zeal for revolution but in a persevering faith in God’s promise to make all things work together for good. King said,
Truth crushed to earth will rise again. How long? Not long! Because no lie can live forever. How long? Not long! … Truth forever on the scaffold, wrong forever on the throne. Yet that scaffold sways the future and behind the dim unknown standeth God within the shadow, keeping watch over his own. How long? Not long! Because the arc of the moral universe is long but it bends toward justice.
On April 4, 1968, Martin Luther King Jr. was assassinated on a hotel balcony in Memphis, Tennessee. He had campaigned against racial inequality, economic injustice, and the violence of war. Never representing himself as a saint, he was nonetheless a modern prophet who delivered God’s truth to the world.
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The “eastern ways” that filled Judah may have been idolatrous practices imported from the Assyrians to the east. To the west lay Philistia, from whose inhabitants God’s people learned dark arts such as soothsaying. Judah imported pagan practices from various neighbors until it was a land “full of idols,” especially after King Ahaz ascended to power. See “A Foolish Ruler” at Isaiah 7:3–6.
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The reigns of King Uzziah of Judah (c. 767–740 B.C.) and King Jeroboam II of Israel (c. 782–753 B.C.) saw enormous gains in Israelite prosperity. The Assyrians of this period generally ignored the western regions of their empire, leaving the Israelites free to expand their influence. Judah experienced a return to wealth and military power unknown since the time of Solomon. Some of these restored fortunes included …
• Rebuilding the Red Sea port of Elath (2 Chr. 26:2; see also Ezion Geber’s profile at 1 Kin. 9:26).
• Recapturing Gath, Ashdod, and other cities from the Philistines (2 Chr. 26:6, 7).
• Defeating Arabian and Ammonite foes (26:7, 8).
• Strengthening Jerusalem’s defenses and constructing new defenses in outlying areas (26:9, 10).
• Building a well-equipped army of more than three hundred thousand soldiers (26:11–14).
• Developing new weapons and military strategies (26:15).
Israel enjoyed a similar expansion of its territory (2 Kin. 14:25, 28). Even so, Isaiah predicted that Judah’s affluence would eventually be wiped out (Is. 2:10—3:7, 11, 17–26) for several reasons:
• The nation persisted in idolatry (Is. 2:8, 9, 20; compare 2 Kin. 15:4).
• Sinfulness provoked God to anger (Is. 3:8, 9).
• Leaders led the people astray (3:12, 14).
More: King Uzziah followed the Lord throughout the days of his kingdom’s rising prosperity. But after achieving success, “his heart was lifted up, to his destruction” (2 Chr. 26:16). See his profile at 2 Chr. 26:1.
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A Lack of Leadership Leads to Public Crisis
At the time of the prophecies of Isaiah 3, the nation was likely prospering under the wise, godly leadership of King Uzziah (c. 767–740 B.C.) or his successor, King Jotham (c. 740–731 B.C.). But Isaiah foresaw a time when God would remove these leaders, leaving behind mere “babes” (Is. 3:4) with no experience running the institutions of society and no respect for the wisdom of the past. As a result, these “children” would become selfish oppressors (3:4, 5) who would abuse the poor. This disastrous turn of events happened in part when Jerusalem fell to Babylon (587 B.C.; 2 Kin. 25:11, 12, 22–26).
A lack of proper leadership inevitably leads to public catastrophes. As God’s people, we should work to prevent a leadership void from forming in our own society. We can …
• recruit and appoint the best available candidates for a position,
• elect men and women with high moral character and strong leadership skills,
• appropriately reward people for faithful service,
• support leaders as they promote good government and prevent social, economic, and moral deterioration,
• pray for leaders and for God’s ultimate leadership, and
• raise our children with the tools to carry on the work of good leadership and good support for others in authority.
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A Light at the End of the Tunnel
God does not permit any evil—individual, corporate, or national—to continue forever. Judah’s idolatry, hypocritical worship, and unjust treatment of the poor would eventually reap their own destruction.
Hundreds of years before Jerusalem’s fall in 587 B.C., Isaiah described with stunning accuracy the dishonor that the Babylonians would inflict on their captives (Is. 3:24), grimly foretelling what awaited Jerusalem’s women after the battle. Once proud, seductive, and ostentatious (Is. 3:16), they would be brought low when their men were slaughtered (3:1–3, 25), their city burned, and its walls demolished (3:26). Their beauty would be disfigured and their pride turned to shame (3:17). God would permit invaders to strip them of their expensive jewelry and fine clothing (3:17–23). Jerusalem’s women would be left widowed, childless, and outnumbering male survivors by seven to one (4:1). Dying childless was seen as a disgrace by the ancient world (see “Barrenness” at Gen. 18:11, 12).
If Isaiah had stopped at this point of his vision, the people would have had reason to feel hopeless indeed. But just as fine metals must go through a fiery process of purification, so the Hebrews were given a further vision of light at the end of the tunnel. God would use Jerusalem’s destruction to purify His people from sin (4:4). Once evil had been removed, He would raise up a people who would enjoy His presence and protection (4:5, 6). Many see this promise as foreshadowing the emergence of the Church.
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The ancient world marked death with elaborate rituals in which women played a key role. Some women were hired as professional mourners who orchestrated the funeral and wailed laments to honor the dead and help the living grieve. These mourners put on coarse sackcloth as a symbol of loss. The women of some cultures shaved off their hair and even cut their arms and bodies to draw blood, but Mosaic law banned these extreme practices among Israelite women (Deut. 14:1). Mourners also commonly sat on the ground, perhaps to represent the low state to which the family and its community were brought by their grief (compare Is. 47:1, Ezek. 26:16).
More: To learn about ancient burial traditions, see “Funeral Preparations” at John 12:1–8 and “Ancient Burial Practices” at 1 Cor. 15:42.
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Hidden dangers lurk within success, which can change our values and behavior for the worse. Isaiah attempted to alert the wealthy to the unfortunate results of their fortunes. They were accumulating houses and lands but losing their personal integrity. The same thing can happen to us when …
• We resort to unethical practices to increase gains (Is. 1:23; 5:20, 23).
• We quit caring about the poor (1:23; 3:14, 15).
• We accumulate material things far beyond our needs (2:7; 3:18–24; 5:8).
• We worship our own accomplishments (2:8; 5:21).
• We abuse God’s people (3:15).
Some of these patterns of behavior may seem too obvious to sneak up on us, but it can be easy not to recognize them when we become engrossed in our work and in enjoying the products of our success. Some clues that we may be allowing our values to suffer include these disturbing outcomes:
• Our children become spoiled and disrespectful (3:5).
• We experience a breakdown in leadership (3:6, 7).
• Wars break out (3:25, 26; 5:26–30).
• We become wealthy but lonely (5:8).
• We swap self-discipline for self-indulgence, which leads to failure (5:11–13, 22).
Whenever we prosper materially, we risk the hazards of that success. We need to pause often and evaluate where our blessings are leading us, lest they destroy us.
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Coming to power at age sixteen, King Uzziah was among Judah’s best kings. He led the kingdom into a period of flourishing prosperity. But at the height of his power, he acted foolishly and was struck with leprosy. His death grimly reminds us that forgiveness does not necessarily do away with the consequences of sin. For more on Uzziah, see his profile at 2 Chronicles 26:1.
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Paul explained to Christians in Rome that God’s invisible attributes may be clearly seen through creation, so that everyone is without excuse if they refuse to give glory to God (Rom. 1:20, 21). Many centuries earlier, Isaiah heard the same truth proclaimed in God’s throne room: “The whole earth is full of His glory!” (Is. 6:3).
God has revealed Himself through what He has made (Ps. 19:1–4). Creation shows not only that He exists but that He is just, righteous, and holy beyond comprehension. When Isaiah saw the holy God seated on His throne, “high and lifted up” (Is. 6:1), surrounded by the praise of angels, he broke down. He confessed himself to be an unclean sinner unfit to stand before the living God (6:5). He threw himself on God’s mercy, and the Lord responded by cleansing Isaiah from sin (6:6, 7).
God does not allow everyone to see Him as Isaiah did, but He has abundantly revealed Himself through His handiwork. And He calls each person to respond to Him as Isaiah did, with sincere repentance, which leads to wholeness.
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When Isaiah had a vision of heaven’s throne room, the experience left no doubt about what he was to do next. The Lord called him to serve as His prophet. Other individuals in Scripture also experienced a dramatic encounter with God that prompted a major life decision:
• Moses stumbled on a burning bush while tending his father-in-law’s herds in Midian. The Lord sent him back to Egypt to lead His people out of slavery into the Promised Land (Ex. 3:1–10).
• Gideon met the Angel of the Lord as he threshed wheat. The Lord appointed him to save the Israelites from the oppressive Midianites (Judg. 6:11–14).
• David was tending sheep when the Lord directed Samuel to anoint the young shepherd as Israel’s next king (1 Sam. 16:1–13).
• Saul, later called Paul, encountered a blinding light and the voice of Jesus on the road to Damascus. He was told that he was to become the Lord’s spokesman (Acts 9:1–22).
• Jesus left carpentry for public ministry after hearing His Father’s voice at the Jordan River (Matt. 3:17).
God initiated each of these encounters, and each meeting led to a career change with a specific purpose. Yet dramatic callings like these appear to be the exception rather than the rule. Most people won’t ever receive a sign from heaven detailing exactly what God wants them to do, yet many Christians wait for a divine signal, expecting God to make a decision for them. They must instead make their own choices about how to best use their God-given skills and abilities in whatever opportunities the Lord brings their way (see “You Are Unique” at Ps. 33:15).
As we look for our next step, our universal calling as believers is always to be faithful in the tasks and responsibilities that God has currently given us—in our family, at work, in school, and in the community. This is God’s assignment for us right now.
More: Joseph held a wide variety of jobs during his long life. See “Career Change” at Gen. 50:24.
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The Dull Heart of God’s People
God’s call of Isaiah to render the hearts of the Judeans “dull” toward Him may sound very puzzling to many readers. Why would God not want His people to “see … hear … understand … and return and be healed”? The problem was not His lack of compassion but the people’s persistent rebellion.
At the time of King Uzziah’s death (Is. 6:1), Judah was enjoying a prosperity not known since Solomon’s days (see “An Age of Prosperity” at Is. 2:7). The king had obeyed God for most of his reign, even though in his later years he committed a grievous sin (2 Chr. 26:16–23).
During the last ten years of Uzziah’s life, his son Jotham had ruled in his place. Jotham excelled in honoring the Lord, and the nation’s prosperity continued (26:21; 27:1–6). But Scripture reports that despite the two kings’ godly leadership, the people still acted corruptly (27:2). The Book of Isaiah describes some of their evil ways (Is. 2–3).
For a time, God continued to bless Judah. But as soon as Jotham died and his son Ahaz came to power, the nation completely abandoned the Lord (2 Kin. 16:3, 4; 2 Chr. 28:19). They forgot God’s goodness and intentionally ignored His pleas for repentance. Thus the nation would soon reap the consequences of their moral and spiritual decline (Is. 6:11, 12). The language of Isaiah 6:10 may reflect God’s foresight that even if His stubborn people were to come to repentance through fear, they would soon abandon Him again.
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Whether we react to trouble with despair or faith largely depends on the state of our relationship with God. King Ahaz of Judah had completely turned from the Lord, sacrificing his children as burnt offerings to pagan gods. When he heard that Syria and Israel had allied to prepare an attack, he had no faith to fall back on. He became so frightened that his heart shook like a tree in the wind.
Through Isaiah, God mercifully helped Ahaz gain perspective by giving him a long-term view of the forces aligning themselves against him. The prophet cited trends that pointed to the demise of Ahaz’s enemies within the course of a lifetime (Is. 7:8). In place of anxious desperation, Ahaz was invited to exercise quiet faith.
We too are invited to take a long-term view of history’s outcomes. As God’s people, we are part of a process spanning generations. We build on our predecessors’ legacy and contribute to our successors’ future. Today’s terrors may even become tomorrow’s joys (7:18–25).
More: See Ahaz’s profile at 2 Chr. 28:1.
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Despite the passionate devotion of his father Jotham and grandfather Uzziah, King Ahaz of Judah turned from God. His idolatrous habits included child sacrifice (2 Kin. 16:3, 4), and he led his people to sin (2 Chr. 28:19). The Lord responded by letting Judah’s neighbors seize much of the nation’s territory.
• Pekah of Israel and Rezin of Damascus joined forces to attack Judah, killing more than a hundred thousand men and carrying away hundreds of thousands of others. They besieged Jerusalem in an attempt to install their own king. Just as Isaiah prophesied (Is. 7:7–9), they were unable to take the city (2 Kin. 16:5; 2 Chr. 28:5–8; Is. 7:6).
• Rezin captured Elath, Judah’s Red Sea port (2 Kin. 16:6).
• Elath’s capture enabled the Edomites to attack Judah from the south and take captives (2 Chr. 28:17).
• The Philistines invaded the lowlands west of Jerusalem, capturing numerous cities and villages (28:18).
After all these defeats, Ahaz still rebuffed God. He instead begged the Assyrians for help. Emptying the temple and palace treasuries, he sent all he had to Tiglath-Pileser III (2 Kin. 16:7, 8; 2 Chr. 28:21). The Assyrian king responded by capturing Damascus and killing Rezin (2 Kin. 16:9). But the victory only brought Judah under greater Assyrian control.
Isaiah watched these events and warned Ahaz that his reliance on Tiglath-Pileser was an affront to God that would lead to his downfall (Is. 7:10—8:22). Life under the Assyrians would be much worse than serving the “two stubs of smoking firebrands,” Pekah and Rezin (7:4). Yet instead of repenting, Ahaz built an altar patterned on a design from Damascus and used to offer sacrifices to Syrian gods (2 Chr. 28:22–25).
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Located forty-two miles north of Jerusalem, Samaria was the capital of the northern kingdom of Israel. After a three-year siege it fell to the Assyrians, just as Isaiah had predicted. The city was notorious for the idolatry it imported from Egypt, Phoenicia, and elsewhere. See Samaria’s profile at 1 Kings 16:24.
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Proverbs says that input from many counselors offers safety (Prov. 11:14) and that a variety of opinions brings success (15:22; 20:18; 24:6). The people of Isaiah’s day urgently needed wise counsel, but they had difficulty discerning good advice from bad. So Isaiah contrasted the two.
Reliable counsel …
• listens carefully to God (Is. 8:11);
• does not see conspiracies behind every problem (8:12);
• avoids acting out of fear (8:12);
• respects and praises God (8:13).
Unreliable counsel …
• ignores God’s law (8:19, 20);
• allows anger to distort one’s perspective (8:21);
• leads to trouble and anguish (8:22).
More: For more on the need to seek good advice, see “A Community of Wisdom” at Prov. 24:6.
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The Via Maris (“Way of the Sea”) was one of two major highways running north and south through Canaan. Several important political and commercial centers lay on this roadway along the Mediterranean coast, and ancient empires such as Egypt, Assyria, Babylonia, and later Rome recognized its strategic military value. For more about the Way of the Sea, see “Travel in the Ancient World” at Acts 13:3, 4.
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The district of Galilee in the hill country of Zebulun and Naphtali was inhabited by a mixed population of Israelites and other peoples. Years after Joshua led the Israelites in a campaign to conquer the land, Canaanites were still present in the region (Judg. 1:30–33; 4:2). Galilee’s location on a major trade route also brought foreigners to the area, which became frowned on as “Galilee of the Gentiles” (Is. 9:1). Yet God promised to send a “great light” upon these “people who walked in darkness” (9:2). According to the Gospel of Matthew, this Light for both Gentiles and Israelites is Jesus Christ: “When Jesus heard that John had been put in prison, He departed to Galilee … that it might be fulfilled which was spoken by Isaiah” (Matt. 4:12–17). Jesus is the Light of the world that God sent to all peoples as an expression of His holy love.
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Breaking the Yoke of Oppression
Isaiah’s prophecy recalled seven years of oppression that Israel had endured under the Midianites (Judg. 6), Abraham’s descendants through the son of his concubine Keturah. These distant cousins of the Hebrews lived between the Arabian Desert and the Red Sea coast (see “The Midianites” at Num. 25:17). They attacked Israel during harvest each year, destroying crops and leaving God’s people on the edge of starvation. Their severe violence forced the Israelites to hide in caves and mountain strongholds whenever the Midianites attacked.
God eventually prompted Gideon to lead a small band of warriors against the invaders, and He miraculously delivered His people from the Midianite oppression. Isaiah foresaw that God would similarly deliver Judah from the ruthless Assyrians. These enemies were eventually turned back from their siege of Jerusalem through a miracle anticipated by no one but Isaiah (see “Dangerous Disobedience” at Is. 37:36, 37).
More: See Gideon’s profile at Judg. 6:11.
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Isaiah’s vision of a Child to be born to sit “upon the throne of David and over His kingdom” is a key prophecy in light of the New Testament’s fifty-two references to David. Many of these references name Jesus as this Child, the Son of David.
The Lord promised David a kingdom without end (1 Chr. 17:10–14). This could not have referred to the reign of David’s son Solomon and other successors because Israel soon split into northern and southern realms that were eventually conquered (1 Kin. 12:19; 2 Kin. 17:18; 2 Chr. 36:17–21). But David’s line continued and culminated in the birth of Jesus (Matt. 1:1), fulfilling God’s promise. Yet Jesus was not merely the Son of David but was the Son of God, who came to establish the kingdom of God, and He will one day be crowned King of kings and Lord of lords (Rev. 19:16). As such He will rule with His people in a new city “forever and ever” (22:5).
More: To learn more about David and his influence on Israel’s history, see his profile at 1 Sam. 16:12 and “A Man After God’s Own Heart” at 1 Sam. 16:13. For more on Old Testament prophecies of Jesus, see “A Month-Long Journey Awaiting the Messiah” at Ps. 118:22.
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The Lord condemned the northern kingdom of Israel, called “Ephraim and the inhabitant of Samaria” by Isaiah, for its arrogance and pride. The prophet envisions a conversation between God and the Israelites. When God declares that their cities, buildings, and houses will be destroyed, they boast that they will rebuild with better materials than before—hewn stones instead of bricks, cedar instead of sycamores.
Excavations at Tirzah (see the city’s profile at 1 Kin. 15:33), the capital of the northern kingdom before it was moved to Samaria, suggest how the Israelites might have carried out this boast. Israel was likely a two-tiered society of a few wealthy landowners and a vast population of poor people. When the nation hit hard times, the rich maintained their extravagant lifestyles by bearing down on the poor even harder.
The Lord promised that the Syrians and the Philistines would devour the nation like two jaws (Is. 9:12) for these and other sins. Later, the Assyrians completely swallowed up the nation (10:6; Amos 5:11, 12).
More: The story of Jonah and the great fish is another biblical reference to being swallowed up because of sin—literally. For more, read Jon. 1–2.
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Four times Isaiah repeats the phrase, “For all this His anger is not turned away, but His hand is stretched out still” (Is. 9:12, 17, 21; 10:4), indicating that God’s wrath can result in truly dire punishment when justice demands it. Several sins invited this discipline of the northern kingdom, here called Jacob, Israel, Ephraim, and Samaria. Isaiah cites five crimes:
1. Pride and arrogance (9:9, 10).
2. Refusal to repent and return to the Lord despite His discipline (9:13).
3. Corruption of the nation’s leaders (9:15, 16).
4. Hypocrisy and wickedness (9:17).
After watching these sins continue for generations, the Lord promised to allow enemies to destroy the nation’s cities (9:11, 12), depose its leadership (9:14), decimate the people (9:16, 17; 10:4), and trigger famine and civil war. These prophecies all came to their final fulfillment during the rule of King Hoshea (c. 732–722 B.C.; 2 Kin. 17:1–18).
We should consider how much the sins that led to Israel’s downfall are present in our own society. No one knows how God will deal with modern nations that persistently disregard His ways. It could be that where sin is tolerated and institutionalized, God may let the same judgment fall. Regardless, sin has its own natural consequences that are unpleasant enough. We should do everything we can to abandon evil and develop a culture of honesty, purity, and justice.
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Anyone who believes that poverty is completely the fault of the poor must consider Isaiah’s prophecy about Israel’s destitute. He makes clear that the poor’s worst foe is often a system in which the powerful institutionalize injustice and prey on the powerless.
This reality does not remove individual responsibility; rather, it calls for individuals to galvanize their communities to take action on behalf of the underprivileged. Communities should evaluate how they treat the poor and hold public institutions accountable for the level of service they provide in social arenas such as housing, money lending, city planning, education, employment, crime prevention, rehabilitation, voting, and more. Two principles in emerge from Isaiah’s warning:
1. God watches how societies treat the poor. The Lord notices when policy makers “decree unrighteous decrees” that “rob the needy of justice” (Is. 10:1, 2). He sees how their system operates and recognizes it as robbery.
2. God promises to bring justice to the poor and to judge their oppressors. God promises a day of punishment for all who hinder the needy. Isaiah describes a reversal that lowers the powerful and lifts the poor.
If we aim to obey God, we should study the legal, regulatory, and social systems of our community and country to expose systems that promote institutionalized injustice against the poor. Then we should work to establish systems that do not victimize the poor but instead give them the support they need to gather the resources to support themselves.
More: Christians often feel powerless in the face of government organizations. But there are ways for us to influence large systems. See “Faith for Modern Life” in the front matter. Pandita Ramabai, Earl Warren, Elizabeth Barrett Browning, Martin Luther King Jr., Aleksandr Solzhenitsyn, and Albert Lutuli were all Christians who fought against institutionalized injustice. See articles on their lives here (Ramabai), here (Warren), here (Browning), here (King), here (Solzhenitsyn), and here (Lutuli).
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The desolation poised to strike Assyria’s forest was a judgment of that nation’s arrogance, inhumanity, and idolatry (see “The Bloody City” at Nah. 3:1). Isaiah’s vision hinted that ecological disaster would also befall other parts of the Middle East, including Canaan. These threats of environmental catastrophe were common among the prophets.
• Isaiah saw the earth “defiled under its inhabitants” and warned that the “curse has devoured the earth” (Is. 24:5, 6). Vineyards would fail and death would visit cities (24:7–13). The luscious fruit of the northern valleys would be consumed (28:1–4). The day of the Lord would fell Lebanon’s cedars and Bashan’s oaks (2:12, 13).
• Ezekiel compared Assyria to a cedar in Lebanon and prophesied that its glory would be cut down (Ezek. 31:1–14).
• Joel saw locusts strip Judah’s fields and vineyards (Joel 1:2–4). His vision may have referred to a military invasion, but he accurately described agricultural ruin (1:10–12, 17, 18).
Mediterranean coastal regions experienced extreme environmental challenges between the eighth and first centuries B.C. The forests of Lebanon and Ephraim disappeared. The firs on Mount Hermon (“Senir”) became unavailable. Lions vanished from the Jordan River Valley. The land became “desolate,” just as the prophets had warned (Mic. 7:13).
No one knows exactly what caused this ecological destruction, but human abuse of the environment played a part. Two factors stand out:
• Overcutting forests. Solomon imported vast amounts of cedar from the Phoenicians (1 Kin. 5:10). One project used so much cedar that the building was called the House of the Forest of Lebanon (7:2). The Phoenicians later sold even more timber to King Nebuchadnezzar of Babylon (see “The Cedar Trade” at 1 Kin. 7:2). Massive and apparently indiscriminate cutting of Lebanon’s timber, with no attempts at reforestation, eventually left the land barren.
• Frequent battles and military campaigns. As ancient armies besieged cities, they plundered food from nearby fields and forests, then burned the countryside to prevent defenders from restocking their own supplies. Siege ramps and towers were built out of whatever timber was at hand. A prolonged siege might last several years. The Assyrian siege of Samaria, for example, lasted three years (2 Kin. 17:5), and the Babylonian siege at Tyre lasted thirteen. The Babylonians were said to “cut down the thickets of the forest with iron” (Is. 10:33, 34). These military campaigns could permanently ravage the ecosystem of an entire territory.
The situation changed for the better under the Roman empire. Engineers implemented careful water conservation and land use and built impressive canals, aqueducts, and reservoirs. They even attempted to replant Lebanon. But when the Romans passed from the scene, many areas reverted to desert, and much of the land that once flowed with milk and honey (Num. 13:27) once again became unproductive.
More: The environmental problems created in Canaan could not have pleased God, who watches over every aspect of creation, including its safekeeping. See “God and the Environment” at Ps. 104:14–23, 35.
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Located less than five miles northeast of Jerusalem, Anathoth was one of the Judean cities captured by the Assyrian king Sennacherib. The city’s inhabitants survived, and years later the prophet Jeremiah was born there. Just as Anathoth rejected Isaiah’s warning of impending judgment, so the city rejected the message of Jeremiah. See “The Dangerous Men of Anathoth” at Jeremiah 11:21.
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The city of Nob was the site of a massacre of eighty-five priests and their families during the time of Saul. Isaiah predicted another tragedy for the city, which lay within sight of Jerusalem. It would be used as a staging area by the Assyrians for an assault on the holy city. To learn more, see Nob’s profile at 1 Samuel 21:1 and “A Watershed Event” at 1 Sam. 22:16–19.
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Much of Isaiah’s prophecies are about God’s judgment and aggravation against Judah (Is. 5), Israel (7:1—10:4), and Assyria (10:5–23). The Lord promised to cut down these arrogant kingdoms like a logger fells Lebanon’s massive cedars (10:33, 34).
God’s fury might seem to contradict His loving character. His compassion might be difficult to see as He strikes the earth “with the rod of His mouth.” But the Lord’s wrath is not the same as human anger. When people become angry, they often lash out in vindictive, selfish ways that vent emotion but fail to promote true justice. God’s wrath, however, flows from His just character (11:5). He doesn’t discipline individuals and nations because He feels hurt; He acts to right wrongs and put an end to evil.
God’s anger also brings about a better outcome. When we act out of anger, we often trigger reactionary violence and bitterness. God’s judgment can feel like a furious storm but it ultimately creates peace. Isaiah’s prophecies include God’s promise to raise up a Rod and a Branch out of the stem of His people (11:1). This in its fullest sense refers to Christ, who will lead His followers into the life that the Lord always intended for us. His peaceable kingdom transforms relationships, places, and societies, symbolized by peace between animals that are natural enemies (11:6–9).
This vision will not be fully realized until Christ returns and assumes power over all the earth. Nonetheless, this ideal still inspires us to pursue the peace that we can achieve until that day. Renewal is God’s work, but promoting justice for the poor and equity for the broken makes a part of His kingdom real here and now.
More: To find out more about God’s nature and character, see the articles under “Knowing and Serving God” in the Themes to Study index. Augustine envisioned God’s peaceable kingdom in his work The City of God. See here for an article on the life of Augustine.
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The troubles of Isaiah’s era made it seem as if nothing would be left of David and Solomon’s celebrated reigns except dry stumps and roots. What was once a flourishing tree would die.
Yet the Lord promised to sprout a Rod and Branch (Is. 11:1), a descendant of David on whom His Spirit would rest, bringing wisdom, understanding, counsel, might, knowledge, and fear of the Lord (9:2–7). Scripture later revealed that this Branch of Jesse was Jesus.
Jesus affirmed His role as David’s successor when He said, “I, Jesus, have sent My angel to testify to you these things.… I am the Root and the Offspring of David, the Bright and Morning Star” (Rev. 22:16). Elsewhere, Scripture expands on what this means:
• Jesus will condemn evildoers and save the righteous (Is. 11:4, 5; Matt. 25:31–46; Rev. 20:11–15).
• Jesus will end all war (Is. 11:6–9; Rev. 21:1–4).
• Jesus will save the Gentiles (Is. 11:10; Acts 15:11–17; Rev. 5:5–9).
• Jesus will break down the barriers that divide people from one another and from God Himself (Eph. 2:14–22).
More: Jesse was David’s father; see “The Family of David” at 2 Sam. 3:2–5.
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Isaiah predicted that when the day of the Lord came against Babylon, the heavenly bodies would stop giving light, which symbolized the catastrophic destruction that God would inflict on this evil empire. Darkness would descend on a nation that regarded itself as superior to all others (Is. 14:12–15).
Isaiah’s prophecy may have had special significance because of the Babylonians’ reliance on astrology to interpret history and make plans for the future. Assyrian and Babylonian calendars linked battles, floods, famines, and royal deaths to the movements of stars and planets. A prophecy about the failure of the stars would have signified both Babylon’s destruction and its error in rejecting the Creator in favor of mere creation.
More: Astrology was one of many false spiritual practices denounced by the Law. See “The Seduction of Spirits” at Deut. 18:9–14.
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After King Ahaz of Judah died, the Philistines likely sent representatives to invite Ahaz’s successor Hezekiah to join them in rebelling against Assyria. It was a strange request, since the Philistines had attacked and captured many cities and villages in western Judah (2 Chr. 28:18) just a few years earlier, and Ahaz had made himself subject to Assyria during his later years (2 Kin. 16:7–9; 2 Chr. 28:21).
The Philistines must have perceived Hezekiah as a man willing to throw off the Assyrian yoke. They were right. Hezekiah quit paying tribute (2 Kin. 18:7) and resisted the Assyrians, even when they sent an army to besiege Jerusalem (18:13—19:37; 2 Chr. 32:1–21). The Philistines misread Hezekiah, however, by assuming that he would ally his people with theirs. The new king consulted God, who warned him through His prophet Isaiah against making Philistine alliances. Hezekiah eventually attacked the Philistines and recaptured much of Judah’s lost territory (2 Kin. 18:8).
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1. Israel (Is. 7:1), also called Samaria (7:9), was the northern kingdom of the Israelites. It was conquered and its people taken into captivity by Assyria in 722 B.C.
2. Jerusalem (Is. 1:1) was the capital of Judah, which was besieged by the Assyrians in 701 B.C.
3. Philistia (Is. 14:29) was the home of Israel’s longtime enemies the Philistines; it was told it would be taken by the Assyrians, which it was in 734 B.C.
4. Judah (Is. 1:1) was the southern kingdom of the Israelites, which was invaded by Assyria but survived its attack.
5. Egypt (Is. 19:1) was a declining empire in Isaiah’s day; it frequently encouraged Israel, Judah, Syria, and their neighbors to resist the Assyrians but eventually fell under Assyrian control.
6. Ethiopia (Is. 18:1) was a rising power in Isaiah’s time. It conquered Egypt around 720 B.C. but lost control to the Assyrians after about 60 years.
7. Assyria (Is. 7:17) was the dominant empire during Isaiah’s life but was soon to decline and give way to the Babylonians.
8. Babylon (Is. 13:1) was an ancient city held by the Assyrians in Isaiah’s day but later became the capital of the Babylonian empire.
9. Damascus (Is. 17:1) was the capital of Syria, captured by Tiglath-Pileser around 732 B.C.
10. Syria (Is. 7:1) allied with Israel against Judah until the Assyrian king Tiglath-Pileser invaded in 734–732 B.C.
11. Moab (Is. 15:1) was a longtime foe of Israel. It was at the height of its prosperity in the time of Isaiah but was told that it would be destroyed by the Assyrians.
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Heshbon was perhaps the most prominent of Moabite cities listed by Isaiah. Located across the Jordan River about thirty-two miles east of Jerusalem, Heshbon had been under the control of the Amorites and Israelites. By Isaiah’s time, it had been recaptured by the Moabites and was at the height of its prosperity. Isaiah predicted its imminent demise. See Heshbon’s profile at Numbers 21:26.
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Damascus, the capital of Syria, was the doorway to the area we know as Palestine. Known today as the world’s oldest continually inhabited city, Damascus was also a front line of defense for a league of allied cities to the south. Isaiah’s startling prophecy of the city’s fall must have disturbed the Israelites. If Damascus fell, its allies would also soon collapse—which is exactly what happened.
Damascus had joined with Israel to attack Judah in about 734 B.C. (see “A Foolish Ruler” at Is. 7:3–6). The southern kingdom hired the Assyrians to come to its rescue (2 Kin. 16:7, 8; 2 Chr. 28:21). By 732 B.C., Damascus was captured, and its ruler King Rezin was killed (2 Kin. 16:9), just as Isaiah had predicted. The city never regained its former prominence.
More: Damascus later became a vital city for the early church. See “Amplifying the Gospel” at Acts 9:2–25.
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We lack a precise date for Isaiah’s “burden” against Egypt (Is. 19:1) or the civil war and subjugation that he predicted. But the people living during Isaiah’s day would have seen Egypt already in serious decline. The city of Thebes, considered holy by the Egyptians, was the site of civil violence, “Egyptians against Egyptians.”
In spite of these troubles, Israel’s last king Hoshea (c. 732–722 B.C.) allied with Pharaoh So of Egypt against the Assyrians (c. 725 B.C.; 2 Kin. 17:4). When the Assyrian king Shalmaneser discovered the pact, his armies marched against Samaria. No Egyptians came to the city’s aid, and it fell in 722 B.C.
Two years later, Egypt was conquered by the Ethiopians, the first time in a millennium that Egypt had come under foreign rule. But the Ethiopian dominance was soon ended when the Assyrians invaded, ravaging Thebes so completely that the prophet Nahum pointed to the carnage as an illustration of what would befall Nineveh (Nah. 3:8–10).
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Judah in Isaiah’s era was flanked by two empires. To the northeast lay Assyria, a fiercely ambitious nation dominating the region. To the southwest was Egypt, an ancient nemesis that was now an aging superpower collapsing in political strife and civil war.
Isaiah had already predicted the demise of Egypt (Is. 19:1–15) and Assyria (10:5–12). But in the midst of God’s discipline of the nations, the prophet offered hope. The Lord would one day build a roadway of peace and commerce from Egypt to Assyria, passing through a revived Israel. Egyptians and Assyrians would join Israelites to worship God. The highway would pass through cities that had repented of their idolatry and set up altars to the Lord (19:18, 19).
This highway’s completion still lies in the future, but its groundwork was laid when God allowed Israel and Judah to be taken into captivity. Jews were scattered not only in Assyria and Babylon but also in Egypt and across the Mediterranean. Some two million Jews are believed to have lived at Alexandria at the time of Christ.
This dispersion helped launch the gospel following Pentecost (Acts 2). Thousands of religious pilgrims responded to Peter’s message about Christ, and they took their new faith with them when they returned home (see “The Nations of Pentecost” at Acts 2:8–11). As we continue to take the gospel around the world, we help build a spiritual highway that will one day connect the entire world to each other and to the Lord.
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The Philistine city of Ashdod (see the site’s profile at 1 Sam. 5:1) had at one time been subject to Judah (2 Chr. 26:6), but during Hezekiah’s reign it was apparently back under Philistine control. The Philistines were eager to shake off Assyrian domination (see “King Hezekiah Heeds Isaiah” at Is. 14:28–32), and the city of Ashdod revolted (c. 711 B.C.).
The Assyrians responded by sending troops that captured Ashdod and its nearby Mediterranean port as well as the Philistine cities of Gibbethon, Ekron, and Gath. The Assyrians also charged Judah, Moab, and Edom due to their collusion in Ashdod’s rebellion, but all three nations denied participation and begged for peace.
The Assyrians destroyed Ashdod, just as the prophet Amos had predicted (Amos 1:8; 3:9), and the city-state became a strategic Assyrian province on the Via Maris, the main highway between Egypt and Syria. This foreshadowed a day of reckoning for Egypt and Ethiopia, nations that had repeatedly urged Judah and Israel to defy the Assyrians and act as their military buffer.
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Kedar was an Ishmaelite tribe who lived in the desert east of Israel. Identified here as Arabs (Is. 21:13), they were notorious for their warring disposition. For more, see “The Peace Haters” at Psalm 120:5–7.
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Making Merry Instead of Mourning
Ecclesiastes says that there is “a time to weep, and a time to laugh; a time to mourn, and a time to dance” (Eccl. 3:4). Jerusalem’s citizens seem to have failed to recognize that they lived in a time that called for weeping and mourning rather than joy and gladness. The Lord saw little for His people to celebrate, especially in the final days of the southern kingdom. Yet even as Babylon’s armies marched on Jerusalem, King Zedekiah (c. 597–586 B.C.) and his people refused to come back to God.
• The king “stiffened his neck and hardened his heart” against God (2 Chr. 36:13).
• The king ignored the prophet Jeremiah (36:12), and people mocked the Lord’s spokespeople and despised their messages (36:16).
• Zedekiah broke an oath and rebelled against the Babylonians (36:13).
• Idolatrous abominations defiled the temple (36:14).
Rulers, priests, and the general population went about their lives as if God did not matter. When they should have been abandoning sin and crying to the Lord for help, they threw parties, violated God’s commands, and indulged in a fatalistic attitude, shouting, “Let us eat and drink, for tomorrow we die!”
Godly living means that we will be sensitive to the times of our lives and societies, meeting each moment with the reaction it deserves. It is foolish to ignore the times given to us to repent and to turn from trivialities to meaningful activities that help people and honor God.
More: While certain situations should inspire us with solemnity, others are appropriate for celebration. In fact, Christians have ample reason to rejoice. See “Celebrate” at James 5:13.
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God often reverses our positions and prospects depending on our response to Him. He lowers the proud and the wicked who defy Him, but He raises up the poor and the meek who honor Him.
Shebna was a powerful official under King Hezekiah of Judah and was among the leaders who met the Assyrian officer Rabshakeh when he threatened Jerusalem (Is. 36:2, 3). Isaiah foretold that God would seize Shebna and toss him away like a ball because of the extravagant tomb he had built for himself (22:16–19).
Shebna’s sepulcher typified the careless attitude of God’s people (22:12, 13). Shebna was not merely planning for his death but building a monument to his memory. When he should have been crying out to the Lord for mercy, he was busy polishing his image. God informed him that he would never use the elaborately carved tomb. He would die in a foreign country, and an official named Eliakim would inherit Shebna’s position (22:20–23).
God still humbles the proud (James 4:6). We would be wise to examine whether we arrogantly ignore the Lord’s commands or do His will with humble obedience.
More: For more examples of people destroyed by ambition, see “Pride Goes Before a Fall” at 2 Chr. 26:16–21. For people who humbled themselves to avoid judgment, see “Confessions That Bring Healing” at 1 Sam. 15:24.
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The term “ships of Tarshish” may have been a catch-all phrase for the many large merchant ships of the Mediterranean. Tarshish may have been a shipbuilding town, or these merchant ships may have often carried mineral ore from Tarshish to Phoenicia and other eastern ports. The location of Tarshish remains unknown, although Tartessus in southern Spain is a possibility. For more, see Tarshish’s profile at Jonah 1:3.
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The Phoenicians of Tyre were renowned worldwide for their shipping and trading skills. But in Hebrew the term merchant was actually derived from the term Canaanite. The Canaanites were even better businesspeople than the Phoenicians. For more, see “The Canaanites” at Joshua 3:10 and “The Phoenicians” at 2 Chronicles 9:21.
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Isaiah envisions an earth plundered, polluted, burned up, and destroyed—a wasteland where nothing remains untouched. Humanity has left God, and the earth languishes under the curse of a broken covenant (Is. 24:5, 6).
The world must be destroyed before it can be remade. But the earth will not be made new until “the new wine fails, the vine languishes” and “all the merry-hearted sigh” (24:7). In other words, joy will first turn to gloom. Society’s breakdown is seen in boarded-up houses (24:10) and destroyed gates (24:12). The world will resemble war-ravaged areas today—no government, no police, no hospitals, no food. The earth will be wracked by disease, desolation, and death.
This somber outlook does include an assurance that God will reign in the end (24:23), but in the meantime, our world is headed for judgment. If we are sobered by that message, Isaiah’s words have had their intended effect. We must look further, to the New Testament, for a resounding word of hope about the future of the world. For more, see “Liberating Creation” at Romans 8:21, 22.
More: The world’s future destruction should not keep us from managing the earth wisely today. See “God and the Environment” at Ps. 104:14–23, 35 as well as the articles under “Environment” in the Themes to Study index.
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Many Christians take phrases from Scripture and count them as personal promises without considering their biblical context. Isaiah’s prophecies, for example, described events that will take place “in that day,” presumably the day when the Lord returns to reign. They clearly pertain to the institutions of a “strong city” that God upholds, as opposed to the “lofty city” that He brings low (Is. 26:1, 5). “Walls and bulwarks” imply community infrastructure such as buildings, government, business, transportation, and health care. God will save all of these aspects of the city’s “gates” so that His righteous people may enter in (26:2).
It is in this redeemed city that “perfect peace” will be found (26:3). The peace is less of a promise than a description of what a person who enters the redeemed city will encounter. His mind will rest because he is confident that God upholds the city.
Isaiah’s prophecies were given to urban dwellers whose neighboring cities were being captured by the Assyrians and whose own city would soon be overrun by the Babylonians. They had an urgent need for a “strong city.” Their situation invites us to identify our own pressing needs and the threats staged against us. Then we can turn to the Lord for hope that only He can provide.
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Around 701 B.C., the Assyrian king Sennacherib sent forces to quell multiple uprisings among kingdoms in the western empire. Armies first attacked the Phoenicians, deposing the king of Tyre. They then moved south along the coast to Ashkelon and Ekron, Philistine city-states that had openly rebelled after the death of Sennacherib’s predecessor Sargon II (705 B.C.). Finally, the Assyrians turned east to capture Judah.
As Sennacherib’s armies approached Jerusalem, King Hezekiah considered how to defend his capital, uncertain if his extensive preparations would withstand Assyrian might (2 Chr. 32:3–6, 30). The king could appeal to the Egyptians for help. For years they had supplied Judah, Israel, the Philistines, and other northern neighbors with arms and armies, using these smaller nations as a buffer between themselves and the Assyrians. With Jerusalem facing attack, Hezekiah was sure he would receive whatever help he requested.
But Isaiah advised against the alliance. Joining the Egyptians would show a lack of faith in God to deliver His people. The Law, in fact, prohibited the Israelites from partnering with the Egyptians or even importing their armaments (Deut. 17:16).
Hezekiah apparently listened to Isaiah. When Sennacherib’s general taunted him and demanded he surrender, Hezekiah asked the prophet to pray and ask God for help. The Lord replied by delivering the city (2 Kin. 18:13—19:37; 2 Chr. 32:1–21).
Faced with a similar situation, Hoshea of Israel had appealed for help from Pharaoh So of Egypt. Before long, the Assyrians had overrun Israel, destroyed its capital, imprisoned its king, and deported its inhabitants (2 Kin. 17:1–18).
More: To learn what happened to another Israelite king who partnered with Egypt, see “Ignoring the Law” at 1 Kin. 10:28—11:3.
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The people addressed by Isaiah were consumed with anxiety as they got ready for an Assyrian invasion. But God warned them that the key to withstanding military threats was not frantic preparation but a quiet trust in Him.
Wise planning has value (see “Work and Prayer” at 2 Chr. 32:6–9), but faith in God requires stopping work to reflect on God’s ability to handle a dire situation. Scripture calls us to pause and worship the Lord regularly (Ex. 20:8–10). This principle of a measured life was established at the end of the world’s first work week, when God paused from His work to consider what He had accomplished (Gen. 1:31—2:2).
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The Lord had pledged to protect Jerusalem from Assyria, and Isaiah pictured God as an angry bird that dives, pecks, and claws in order to guard its young. Similar images of God appear frequently in the Psalms. David described himself as resting in the shadow of God’s wings (see “Sacrificial Devotion” at Ps. 63:7). Another psalmist offered the assurance that the Lord would “cover you with His feathers, and under His wings you shall take refuge” (Ps. 91:4). Seeing a bird darting about to protect its nestlings can be a reminder to us of God’s care and intervention.
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Rural areas in Bible times were not serene retreats from a complicated urban existence. The countryside was usually short on law and order, with everyone doing “what was right in his own eyes” (Judg. 21:25). Cities offered relative peace and protection.
That reality makes Isaiah’s vision of justice in the wilderness (Is. 32:16) a remarkable promise. The key to the transformation would be the presence of the Spirit (32:15). But the Spirit would not impose God’s peace on unwilling people. Peace would result from the people’s righteous acts (32:17).
The Lord instructed Judah’s complacent women to wail for the consequences looming over their corrupt, escapist society (32:9–13). Yet God promised to intervene. Though the city’s walls would not make it secure, the Spirit would be its defender.
As we act with righteousness in our communities, we give the Spirit an opportunity to bless us and our neighbors. Those acts may be feeding the hungry, shutting down an immoral business, or praying for civic leaders. Whatever action we take, the Spirit can multiply our efforts above and beyond our expectations.
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Security Comes from Honoring God
God warns that His fury will descend like a plague of devouring locusts (Is. 33:3, 4) to disrupt complacency (33:7, 8). He will assert Himself among all who assume that He either overlooks their wrongdoing or is too weak to act (33:10–13).
As God executes judgment on evildoers, He offers hope to the righteous. Isaiah describes those who will escape punishment and live with the Lord in safety (33:15):
• They demonstrate righteous behavior.
• They speak only truth.
• They refrain from oppressing the powerless for a profit.
• They do not allow their integrity to be bought with a bribe.
• They do not violently eliminate competitors.
• They will not tolerate evil in their presence.
People who pursue godly character will enjoy the Lord’s protection (33:16). He will make their lives secure when He arrives to rule Jerusalem.
The background of this passage may have been the Assyrian invasion of 701 B.C., when Sennacherib’s forces captured cities across Judah before laying siege to Jerusalem (36:1, 2). Isaiah seems to invite people from the countryside to flee to the holy city for protection. Yet safety comes not from strong walls and strategic plans but from honoring God.
We daily face dangers that make us long for the Lord’s protection. As we seek His refuge and security, we should also pursue a life that honors Him. It is hypocritical to spurn the Lord’s ways yet feel entitled to His defense.
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Chariots were likely invented in Asia Minor, but it was the Egyptians who became famous as chariot innovators, manufacturers, and exporters.
Chariots were designed not as vehicles for transportation but as fast and mobile weapon platforms. Armies held back their chariots until they could quickly advance and strike a perceived weakness in enemy ranks. The objective was a burst of firepower that overwhelmed the enemy and caused them to break ranks. Chariots then hunted down retreating enemy soldiers.
The first chariots were probably four-wheeled carts drawn by as many as four horses. But two-wheeled chariots pulled by two horses soon proved more maneuverable. The best chariots were constructed of wood and leather with a few crucial metal parts. Designers sought to make the vehicles lighter, more durable, more stable, and more mobile.
Some chariots carried as many as four warriors, but the Egyptians preferred two—a combination driver and shieldbearer, and an archer. The Assyrians and other armies placed a third man on the crew to control the shield. The warrior was usually equipped with a bow as well as a medium-range weapon such as a javelin or spear.
Building and maintaining chariots was enormously expensive, so small nations like Israel rarely had large chariot forces. The Israelites had been chased by Egyptian chariots as they left Egypt (Ex. 14:6–9), and they encountered chariots again as they entered Canaan (Josh. 11:4–9). On both occasions, the Israelites escaped military disaster because the Lord delivered His people.
This need to rely on the Lord rather than on military technology was behind the law that banned Israel from amassing chariot horses (Deut. 17:16). High hills and deep ravines, furthermore, made much of Israel unsuitable for chariot warfare. Solomon nevertheless developed an impressive chariot corps (1 Kin. 4:26; 9:19; 10:26, 28) that he used to dominate the region (4:24).
More: King Josiah’s misuse of a chariot cost him his life. See “Josiah’s Military Blunder” at 2 Chr. 35:22.
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God so identifies with His people that He takes curses and taunts against them as affronts to His own character. The Assyrian Rabshakeh’s defiant letter insulted Judah, but the Lord took it as an offense against Himself.
A similar situation occurred in the early church. Jewish elders and chief priests arrested Peter and John, but followers of Jesus soon recognized that the persecution aimed at them was actually an attack against their Lord. God affirmed their realization by manifesting His presence (Acts 4:23–31).
All of us who follow God are likely to face some measure of opposition and persecution. But the attack is directed not ultimately at us but at the God who stands behind us (1 Pet. 4:12–16). That fact puts our suffering in perspective and banishes our fears, for though we are weak, our God can withstand it all.
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As Isaiah predicted, God defended Jerusalem against Sennacherib’s armies, visiting the Assyrian camp and killing 185,000 men. The massive loss of life in part fulfilled a warning that God would prevent the Assyrians from completely ravaging His people (Is. 10:5–26). Scripture reports similar warnings uttered against other armies and nations that threatened the Israelites—and tells of God’s intervention when those nations made the dangerous decision to disobey the Lord.
Nation | Outcome |
Egypt | Pharaoh repeatedly refused to allow the Israelites to leave, so the Lord killed Egypt’s firstborn (Ex. 12:29, 30). |
Midian | God sent confusion and terror that allowed Gideon and a mere 300 men to rout the Midianite army (Judg. 7:20–22). |
Philistia | The Lord sent diseases on the Philistines who captured the ark of the covenant until they sent the ark back to the Israelites (1 Sam. 5:1—6:12). |
Syria | God caused a Syrian army besieging Samaria to hear the noisy approach of another large army, causing the Syrians to panic and flee (2 Kin. 7:6, 7). |
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Some dismiss miracles as fables or frauds. Others regard them as surprises of nature that are difficult but not impossible to explain. Still others treat them as misperceptions by unintelligent, superstitious people. But the Bible presents miracles as matters of fact, including the story of King Hezekiah’s healing and the reversal of the sundial’s shadow.
The reality of miracles is easy to accept if we start—as the Bible does—with the premise that the entire world and all its systems are the creation of a powerful and engaged God who oversees it all (Gen. 1–2; Ps. 104; John 1:1–3). For this reason, the Bible speaks of creation and miracles in the same breath, like the psalmist who discusses creation alongside Israel’s miraculous escape from Egypt (Ps. 135:5–9; 136:1–16).
The amazing systems that God has placed in our bodies are likewise reason to praise Him. We call them “natural,” but something is no less miraculous if it has a natural description alongside a spiritual one. Furthermore, what we describe as “nature” has been created and is sustained by God, so that exceptions to the way things “naturally” operate must been seen in the larger picture of God ruling all. If everything belongs to Him, then exceptions to the norm are His prerogative.
Many of God’s interventions into the routine of creation are well-known even by people who know little about the Bible. Each miracle provides insight into God’s awesome power. A sampling of famous miracles is given below.
The Creation | God created the heavens and the earth by calling them into existence (Gen. 1:1–31). |
The Flood | A great flood covered the earth, but God preserved Noah and his family in the ark (Gen. 6–8). |
The Confusion of Languages at Babel | God stopped the world’s people from building a tower at Babel by causing them to speak different languages (Gen. 11:1–9). |
The Plagues on Egypt | God sent ten plagues on the Egyptians to force stubborn Pharaoh to free the Israelites from captivity (Ex. 7–12). |
The Parting of the Red Sea | God enabled the Israelites to escape Egypt by parting the Red Sea, allowing them to cross on dry land (Ex. 14:24–31). |
The Fall of the Wall at Jericho | The Lord caused Jericho’s mighty wall to collapse, enabling the Israelites to capture the city and score their first military victory in the Promised Land (Josh. 6:6–25). |
Fire from Heaven at Mount Carmel | The prophet Elijah called down fire from heaven to prove that the Lord is God and Baal is not (1 Kin. 18:20–40). |
The Fiery Furnace | God preserved the lives of Shadrach, Meshach, and Abed-Nego after they were thrown into a furnace for refusing to bow down before an image of Nebuchadnezzar (Dan. 3:19–27). |
Daniel in the Lions’ Den | Daniel’s enemies caused him to be tossed to the lions, but God preserved and vindicated him (Dan. 6). |
Jonah and the Great Fish | The prophet Jonah was swallowed by a great fish but vomited onto dry land, preserving his life and causing him to repent of running from God (Jon. 1–2). |
The Virgin Birth | Jesus was conceived in Mary by the Holy Spirit (Luke 1:26–38). |
The Miracles of Jesus | Jesus performed many miracles (see “The Miracles of Jesus” at Mark 8:11, 12). |
The Raising of Lazarus | Jesus raised His friend Lazarus from the dead (John 11:38–44). |
The Resurrection of Jesus | Jesus rose from the dead after being executed by crucifixion and buried in a sealed tomb (Matt. 28:1–10). |
Peter and John Heal a Lame Man | Peter and John authenticated their message about Jesus by healing a lame man through the Holy Spirit’s power (Acts 3). |
More: Most of the Bible’s miracles cluster around four key periods in biblical history. See “Miracles Do Not Happen Every Day” at Ex. 14:21.
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King Hezekiah feared God and helped his nation prosper. Under his wise leadership, Judah regained much of the spiritual and political ground it had lost under Ahaz. The siege of Jerusalem by the Assyrians in 701 B.C. allowed Hezekiah to demonstrate his strategic skills and sincere faith (Is. 36–37; see also “Work and Prayer” at 2 Chr. 32:6–9). But late in life, Hezekiah committed a serious misstep that put his descendants in grave danger, an act he justified with the thought, “At least there will be peace and truth in my days.”
Hezekiah foolishly showed his entire horde of treasures to Babylonian representatives (Is. 39:1, 2; 2 Chr. 32:27–31). His blunder revealed the strength of Judah’s defenses and disclosed the nation’s wealth. Hezekiah may have hoped to ingratiate himself with the Babylonians, but instead he gave away state secrets to a future enemy.
The most significant flaw in Hezekiah’s actions was the pride that motivated them. Before the ambassadors arrived, the Lord had healed Hezekiah from a life-threatening illness. Despite God’s kindness, Scripture records that Hezekiah’s “heart was lifted up” (2 Chr. 32:24–26). Unveiling his treasures was an opportunity to boast to his visitors from the east.
The saddest outcome of Hezekiah’s pride was the impact it would have on those who came after him. Isaiah told the king that someday the Lord would permit the Babylonians to return and clean out the treasuries they had seen (Is. 39:5–7). Amazingly, Hezekiah took this as an encouraging word from God (39:8). Thinking only of himself, he was relieved that peace and security would last until he exited the scene.
Hezekiah died in comfort around 686 B.C. A century later, the Babylonians captured Jerusalem and its king, Hezekiah’s great-great-grandson Zedekiah. The invaders plundered all the treasuries that Hezekiah had shown and took them back to Babylon (2 Kin. 25:8–17; 2 Chr. 36:17–21).
Through his selfishness, Hezekiah ensured that his descendants would have to deal with consequences of his foolishness. His unthinkable actions are a warning to our current generation as we pass unresolved problems down to our children—from personal troubles to community needs to national debt to environmental concerns. Unless we make hard choices now, our legacy may be nothing short of cataclysmic.
More: See Hezekiah’s profile at 2 Chr. 29:1.
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The arm of God embraces His people with a powerful and comforting love. God’s arm rules with sovereign might. It protects, defends, and delivers from bondage and sin. Yet God’s arm also feeds His flock and ensures that lambs are nursed. It watches over the vulnerable, weak, and innocent.
We need a God of both power and comfort. As we nurture, protect, and advocate for others, we can look to the Lord described in Isaiah 40 for the personal and spiritual resources we need to carry out the task.
More: For more on the nature and character of God, see the articles under “Knowing and Serving God” in the Themes to Study index.
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God’s concern for people on society’s margins permeates Isaiah’s prophecies.
In Isaiah 40–41, the prophet speaks directly to needy people, an audience of the weary held captive in Babylon. He assured the dislocated and disrupted that God would help them relocate and rebuild. He would bless their land with renewed prosperity (Is. 41:18, 19; compare Ps. 104:13–16; Is. 30:25; 44:3, 4).
God’s concern for the lowly and despised, poor and needy, thirsty and hungry, and young and vulnerable never falters or grows weary (40:30, 31; 41:17). As we work with people worn out by the demands of life—or if we feel like giving up when circumstances weigh us down—we can gain comfort from God’s promises for strength. Our task is to wait on God, trusting Him to supply what we cannot.
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The “one from the east” destined to receive nations from God was likely Cyrus II, the king of Persia beginning from 559 B.C. He may also be the person described as “one from the north” (Is. 41:25). Cyrus freed the Jews from captivity and allowed them to return to Jerusalem. For more on this ruler’s role in God’s strategic plan, see “Cyrus: The Anointed Shepherd” at Isaiah 44:28—45:1.
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To the Israelites, a name was more than a label. It embodied identity. The power of naming was on display when God called Adam to name all the species of creation (Gen. 2:18–20). And God takes His own name seriously. When He showed Himself to Moses, He called Himself, “I AM WHO I AM.… This is My name forever” (Ex. 3:13–15). When Moses later wanted to see God’s glory, the Lord told him, “I will make all My goodness pass before you, and I will proclaim the name of the LORD before you.… [But] you cannot see My face” (33:18–20).
God reveals Himself to us through His many names in Scripture. Isaiah comforted Judah, for example, with the fact that the Lord was the people’s Redeemer. The Old Testament prophets described God with a variety of names, each filled with meaning.
The Messiah who will come from David’s line to rule in righteousness. | |
Commander (Is. 55:4) | The military leader of His people. |
Counselor (Is. 9:6) | The Messiah responsible for leading His people. |
Desire of Nations (Hag. 2:7) | The One to whom all nations will eventually come. |
Everlasting Father (Is. 9:6) | The eternally compassionate One. |
Foundation (Is. 28:16) | The One on whom we safely build. |
Fountain (Zech. 13:1) | The One who removes sin and impurity. |
Lawgiver (Is. 33:22) | The absolute standard of moral conduct. |
The anointed Deliverer. | |
Mighty God (Is. 9:6) | The powerful and sovereign Lord. |
Purifier (Mal. 3:3) | The God who washes away that which hinders or destroys. |
The One who frees His people by paying a price. | |
Refiner (Mal. 3:3) | The One who uses trials to remove sin just as fire refines gold. |
Refuge (Is. 25:4) | The Person in whom we find safety and protection. |
The One who is completely without sin and filled with absolute goodness. | |
Rod (Is. 11:1) | The Messiah descended from Jesse. |
The faithful Son of God who does His Father’s will. | |
Wonderful (Is. 9:6) | The God who causes awe in those who behold Him and His ways. |
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Judah’s people felt they had suffered unjustly at the hands of ruthless people. The godless had stolen their property, slaughtered their relatives, and ruined their lives. God’s people cried out for help, and then a reply finally arrived: The Lord promises to bring justice. To Judah’s dismay, justice would come not only for them but also for their oppressors.
This was the surprising message that Isaiah delivered to Judah in his prophecy about the Servant of the Lord (Is. 42:1–9). The prophet said that God’s Chosen One was coming “to bring justice to the Gentiles” (42:1). This must have been a rude awakening for the Hebrews. Yet the Lord declared again and again throughout Isaiah’s prophecies that the Israelites were not the only people He cared about or who had a part in His plans. God also sought the salvation of the Gentiles—even nations that had abused and oppressed His people.
The New Testament reveals that Jesus Christ is the Servant of the Lord predicted by Isaiah (Matt. 12:17–21). He came to establish justice for the entire world. He opened blind eyes and freed prisoners (Is. 42:7; 61:1–3; compare Luke 4:16–30). And in carrying out this mission, He encountered hostility from the Jews, His own people, as well as the Gentiles.
From the beginning of creation, the entire world has been the object of God’s love, mercy, and salvation. This is a wonderful hope for people of every nation. This truth must shape how we deal with people who do not know God, especially people from cultures and backgrounds different from our own.
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The “Servant” who often appears in Isaiah is not merely a random follower of God. This Servant is the Messiah, a person called and empowered to carry out a unique mission fulfilling God’s eternal purposes.
But the nation of Israel was also to fulfill many aspects of the Servant’s calling. God told the returnees from Babylon to spread light to the Gentiles, non-Jews who lived in spiritual blindness and moral bondage (Is. 42:6, 7; see also “A Self-Proclamation” at Is. 61:1, 2). The result would be a “new song” (42:10) of ocean and coastland, wilderness and city, Kedar and Sela (42:11).
Kedar was a tribe of Ishmaelites known for their sizeable flocks and marauding ways (see “The Peace Haters” at Ps. 120:5–7). Sela (“Rock”) was another name for Petra, the capital of Edom. These descendants of Esau (see “The Edomites: Perpetual Enemies of Israel” at Gen. 36:9) constantly antagonized the Israelites. So Isaiah envisioned Israel and its longstanding enemies joyfully singing praise to the Lord from the mountaintops to the coastlands—that is, to the ends of the earth.
The Israelites who came back from Babylon were probably not very pleased with this assignment of bringing God’s light to the Gentiles. It would be far easier to focus on securing their own national interests. In fact, there is evidence that the people who returned home did indeed turn inward, and that the Jews’ hatred of Gentiles, so evident by the time of Jesus, was spawned during this postexilic period.
One day Jesus would fulfill the mission of bringing God’s light to a dark world (John 1:4, 5). But hundreds of years before Christ, the Lord called Israel to sing this new song as His people. Despite the travails of its past—perhaps because of them—Israel was to light the way toward God. And now Christ has called His church to shine as a light to the world (Matt. 5:14–16; Phil. 2:15), illuminating the path to God.
The Four Servant Songs of Isaiah
The Just Servant (Is. 42:1–4) | The Lord’s Servant will bring justice for both Jew and Gentile. |
The Called Servant (Is. 49:1–6) | The Lord’s Servant will be called from His mother’s womb to restore Israel’s tribes and bring light to the Gentiles. |
The Wise Servant (Is. 50:4–9) | The Lord will give His Servant wisdom to withstand His enemies’ attacks. |
The Lord’s Servant will take people’s sins upon Himself. |
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The Holy Spirit in the Old Testament
The Old Testament offers no clearer statement of the intimate interworking of the triune God—Father, Son, and Holy Spirit—than Isaiah’s prophecy of the Servant of the Lord, a passage summarizing the work of all three Persons of the Trinity in salvation. Isaiah ties together both Old Testament and New Testament understandings of God’s grace and gives us fresh insight into the Holy Spirit.
It may surprise us that the Spirit’s activity in Scripture is not limited to the New Testament, but He is just as active in the first part of the Bible as in the second:
• The Spirit participated in creation (Gen. 1:2; Job 26:13; Is. 32:15).
• The Spirit gives life to humanity and the other creatures (Ps. 104:29, 30). God endows people with life through the “breath of life” (Gen. 2:7); the word breath is the same word translated elsewhere as “spirit.”
• The Spirit struggled with sinners (Gen. 6:3), a work perhaps related to His role in convicting people of sin (John 16:8–11).
• The Spirit gave rulers, judges, warriors, and prophets extraordinary power, including Joshua (Num. 27:18), Othniel (Judg. 3:10), Gideon (6:34), Samson (13:25; 14:6), and Saul (1 Sam. 10:9, 10). The Spirit later departed from Saul because of his disobedience (16:14).
• The Spirit was essential to Old Testament prophecy. David declared that “the Spirit of the LORD spoke by me, and His word was on my tongue” (2 Sam. 23:2). Ezekiel reported that “the Spirit entered me when He spoke to me” (Ezek. 2:2).
• The Spirit inspired holiness in Old Testament believers (Ps. 143:10). Scripture also promised that someday God would put His Spirit in His people and cause them to live according His statutes (Ezek. 36:27).
• The Spirit helped God’s people anticipate the Messiah’s ministry. Looking forward to the ministry of Jesus Christ, the Holy Spirit inspired Isaiah to prophesy, “The Spirit of the LORD shall rest upon Him” (Is. 11:2). The Spirit would give God’s Chosen One wisdom, understanding, counsel, might, knowledge, fear of the Lord, righteousness, and faithfulness. Jesus later claimed to be the fulfillment of this prophecy (61:1, 2; Luke 4:18, 19).
More: Sojourner Truth, an escaped slave, outspoken preacher, abolitionist, and women’s rights activist, was profoundly moved by the Holy Spirit, famously saying, “The Spirit calls me, and I must go.” See here for an article on the life of Sojourner Truth. Brother Lawrence, author of The Practice of the Presence of God, made it his life’s work to pursue God’s holy presence. See here for an article on the life of Brother Lawrence.
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Israel’s history as a nation was framed by flood and fire—the flood of the Exodus and the fire of the Exile. Isaiah combines in parallel poetry these twin themes so central to Israel’s self-understanding.
The “waters” suggest the Red Sea, which the Lord parted to let the nation escape from Egypt (Ex. 14:21–22). The “rivers” recall the Jordan River, which the Lord also parted for His people to enter Canaan (Josh. 3:14–17). The “fire” and “flame” reflect the siege fires that burned Jerusalem (2 Kin. 25:8–10) and led to seventy years of captivity in Babylon.
When we pass through flood or fire, when we come up against seemingly impossible obstacles or find ourselves assaulted by life’s trials, God is with us. And He invites us to ask Him to supply the resources we need to meet each challenge.
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Isaiah may have known of King Cyrus I, a Persian ruler of his era. But it was the grandson of Cyrus I, known as Cyrus II or Cyrus the Great, who fulfilled Isaiah’s prophecy.
Cyrus II came to power in 559 B.C. Under his rule, Persia grew into an empire that first rivaled and then displaced Babylonia. His sympathetic policies toward captives taken into exile by the Babylonians made it possible for the Jews to return to Jerusalem and begin rebuilding the temple (2 Chr. 36:22, 23; see also “Cyrus’s Decree” at Ezra 1:1). Cyrus II became a “shepherd” (Is. 44:28) to God’s people, essentially leading them back home. He also became their “anointed” deliverer by overthrowing their former captors (Is. 45:1; compare 2 Chr. 36:20; see also “The Fall of Babylon” at Dan. 5:30, 31).
God’s selection of Cyrus II to serve His purposes should encourage students of government today. Many systems and leaders openly oppose God, and others promote policies that reject biblical values. But if God could work through Cyrus II, who did not know the Lord (Is. 45:4), He can also work through unbelieving leaders today. This fact gives us ample encouragement to pray for men and women in authority (1 Tim. 2:1, 2).
More: God established government to serve His purposes. For more on the implications of this for Christians, see “Governmental Authority” at Rom. 13:1–7.
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The Book of Isaiah deals with three ancient empires—Assyria, Babylonia, and Persia. The Assyrian empire dominated the world during Isaiah’s lifetime. It began to decline shortly after his death, however, giving way to the Babylonian empire. Isaiah does not directly mention the third empire, Persia, but he refers to it indirectly in his prophecy concerning its king Cyrus.
The Assyrian Empire
The Babylonian Empire
The Persian Empire
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The latter chapters of Isaiah relate declarations by God of who He is and what He has done. As He addresses the world’s nations with warnings of judgment and promises of redemption, the Lord states plainly that He alone can carry out these purposes. No other so-called god, no superpower on earth, no human being can match His sovereignty, authority, or power. To the kingdoms of Egypt and Cush He declares …
• God alone can say what will happen in the future.
• God alone is God.
• God is just.
• God is the Savior.
• There are no other gods beside the Lord.
• God is ready to save all the people of the earth if they will look to Him.
• God is God.
Elsewhere in chapter 45, the Lord declares …
• He rules over powerful kings (Is. 45:1–7).
• He is the source of all righteousness (45:8, 19, 24).
• He is the Holy One of Israel (45:11).
• He is Israel’s Savior (45:15).
• He stands against all false gods and idols (45:16, 20).
• He is the Creator of the universe (45:18).
• He is the Lord to whom every knee will ultimately bow (45:23).
These words were given by an awesome God who calls for our complete devotion. For more on His character and power, see the articles under “Knowing and Serving God” in the Themes to Study index.
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Idols are not necessarily made of wood or stone or metal. Many of us may imagine idols as statues worshiped by ancient civilizations or primitive peoples. From the standpoint of Scripture, however, idolatry is treating anything or anyone as more important than God.
The ancient Babylonians crafted idols for public and private worship. The Lord scorned these false gods, who were mute, powerless, and unable to move on their own. Yet the Lord’s rebuke of idols also points to modern forms of idolatry. Reliance on government to solve problems, for example, can lead to treating God as irrelevant. Many place as much faith in technology as the ancients placed in their carved images, and look to possessions to bring peace, experiences to create awe, and careers to instill significance. Wholeness is sought even while wholly apart from God.
Some modern forms of idolatry seem more sophisticated than the shrines set up by ancient pagans. But all idols stand in the place of God, who detests idol worship (Deut. 7:25, 26). The first and second commandments continue to be in force no matter what form idolatry may take (Ex. 20:2–6). And the Lord has not changed from long ago: “I am God, and there is no other; I am God, and there is none like Me” (Is. 46:9). The Lord is eternal, and His supremacy holds forever.
More: The most common form of idolatry is simple greed. See “Everyday Idolatry” at Col. 3:5.
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One justification for God’s judgment of Babylon was its leading role in magic arts such as sorcery, “enchantments,” and astrology. God condemned these and similar rituals and banned their practice among the Israelites—and by extension, among Christians today. See “The Seduction of Spirits” at Deuteronomy 18:9–14.
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Prophecy is often understood to be about foretelling the future, and God did at times use prophets to predict what lay ahead (for example, Is. 7:14–17; 45:1–7; Jer. 28:12–17). But the Lord spoke through the Old Testament prophets for at least two other reasons:
1. To reveal Himself as God. Through prophecy, the Lord made known His existence and power in compelling ways. He demonstrated His power through the prophets in ways that left no doubt about who He is (1 Kin. 18:36–39). And He proved His omniscience by revealing to the Israelites what would happen in the future, something no pagan idol could do (Is. 48:5).
2. To proclaim His Word. God communicated truth through prophecy that would otherwise have remained unknown. He spoke not merely to inform but to instruct His people in how they should live. Prophecy both condemned evil and affirmed good. It is often referred to as the “word of the LORD” (for example, Is. 1:10; 28:14; 38:4) and is frequently prefaced by the phrase “thus says the Lord GOD” (for example, Is. 7:7; 10:24; 22:15).
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Isaiah’s Servant songs offered bold hope to Israel and the other nations of the world. The prophet promised a Servant who would “raise up the tribes of Jacob” and be a “light to the Gentiles.” His salvation would reach “to the ends of the earth.”
History later revealed Jesus as this Servant and light to the world (Matt. 12:17–21; John 1:4–13; 8:12). But Jesus also commissioned His followers to be His lights to every corner of earth (Matt. 5:14). Paul amplified this mission when he cited Isaiah as he spoke to the people of Pisidian Antioch: “For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, that you should be for salvation to the ends of the earth’ ” (Acts 13:47, emphasis added). We are servants of the Servant and bearers of His light.
The light of Christians at times shines miserably dim. There are many obstacles to our mission, including …
• Lack of doctrinal clarity or authority. Christ’s light illuminates the truth about God (John 7:16–18; 8:31, 32). If our thinking remains in the dark, we have nothing to persuade others to believe.
• Moral or ethical compromise. We cannot shine a message about a pure and holy light if we live in moral darkness (1 John 1:5, 6). God wants us to live in a way that is morally attractive to people who are distant from Him (Matt. 5:14–16; Titus 2:9, 10).
• Disunity or a lack of love for other believers. Few things undercut our mission more than internal conflict. The world will not believe Christ’s message of love as long as His followers war with each other. Jesus was alive to this issue when He prayed for our unity (John 17:22, 23).
• Ethnic and racial prejudice. Jesus broke down walls between Jew and Gentile (Eph. 2:14–22), and the gospel penetrated beyond Judea’s borders because a few brave followers acted on that truth (see “The Antioch Model” at Acts 13:1–3 and “Controversy in the Early Church” at Acts 15:1–21). We too must break through cultural boundaries.
• A lost passion for evangelism. Christians stop spreading the light of Christ when they stop believing that His light needs to be spread. If Christians consider the mission complete, or expect someone else to carry it out, or think that the message is irrelevant, then the light goes no further. But just as someone dared to introduce us to God’s grace, we must spread His light to others.
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Isaiah said the Lord’s Anointed would “know how to speak” by receiving instruction from God. This divine coaching would teach Him to speak to the weary.
Our words reveal our true selves. They may strike fear in others, or reveal our foolishness, or provide comfort to the hurting. And if the Lord’s Anointed needed help learning what to say, how much more do we need God’s instruction! Scripture repeatedly warns us about the dangers of the tongue:
• Words can cut like a sword (Ps. 57:4; 64:3).
• Words can be as poisonous as a snake (140:3).
• Words can convey lies with the impact of a bow (Jer. 9:3).
• Words can strike down others like an arrow (9:8).
• Words can curse and demean others (Hos. 7:16).
God commands us to test the impact of our words to see if we are building others up or tearing them down. As Paul told the Ephesians, we should only speak what imparts grace to our hearers (Eph. 4:29).
More: Centuries after Isaiah, James cautioned Christians about their tongues. Read James 3:1–12.
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Jesus delivered the good news of peace and salvation prophesied by Isaiah. The Lord’s followers spread this message throughout the Roman world, and it has been passed down through the centuries to us.
The gospel boldly offers new life to sinners who stand under God’s judgment. Through Christ, we can receive forgiveness for our sins and peace with God (Acts 13:38; Rom. 5:1; 6:23). Though by nature we are “children of wrath,” God grants us salvation as a free gift of His grace, and our life in Christ begins “by grace … through faith” (Eph. 2:3–9).
Somewhere along our path to spiritual maturity, however, we might misplace Jesus. We get involved in disciplines designed to help us grow. We fill shelves with products that teach us the content of our faith. Our calendars spill over with church activities. But we can still forget about the necessity of grace and the simplicity of following close on Jesus’ heels. He challenges us just as He challenged His disciple Philip, who had known Him for years when Jesus said, “Have I been with you so long, and yet you have not known Me, Philip?” (John 14:9).
Shortly after that conversation, Jesus prayed to His Father, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (17:3). The gospel is all about knowing God. Our day-to-day priorities should reflect that reality, but unless we also engage our hearts regularly with His grace, we will find ourselves living far from our Lord.
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Isaiah envisioned a jubilant celebration of Jerusalem’s rebirth. The Babylonians had laid waste to the city (587 B.C.; 2 Kin. 25:8, 9), but a day would come when a messenger would bring “glad tidings of good things” (Is. 52:7). This person would announce to the handful of inhabitants left in Zion that the Lord was reviving the city by bringing its exiles home.
This news would so brighten the city that even its “waste places,” or ruins, would “break forth into joy,” praising God for the wonderful things He was about to do. A choir of city watchmen would sing when they saw the exiles approach (52:8, 9).
The waste places of modern cities and towns—abandoned houses, boarded-up businesses, neglected parks—need Isaiah’s good news that God reigns (52:7). The people who inhabit these broken places need to know that rebuilding will soon begin (51:3; 52:9). God’s followers can do much to revitalize these communities, for it is through a reform of hearts and minds that real change happens (see “The Ten Percent Solution” at Neh. 11:1, 2).
The Jews’ redemption and return from Babylon foreshadowed the salvation and freedom that Jesus would bring. As we take that good news to our neighbors, we become owners of the “beautiful feet” that Isaiah celebrated (52:7; compare Rom. 10:15).
More: Some of the Jews returning from exile did not receive a warm welcome. Nehemiah’s group faced mean-spirited opposition. See “Combatting Resistance” at Neh. 4:7.
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Anyone who reads Isaiah’s description of the suffering Servant alongside the New Testament accounts of Jesus’ crucifixion cannot help but see compelling similarities. Isaiah spoke of a suffering Messiah, a concept unthinkable to Isaiah’s listeners but easily understood in retrospect.
The Messiah sacrificed his earthly life on behalf of humankind. He also endured an even greater sacrifice by taking on human sin and guilt so that we would not have to bear its eternal consequences. Jesus was “wounded for our transgressions” and “bruised for our iniquities” (Is. 53:5). He took on Himself the “chastisement,” or punishment, that we deserved for our sins. He did not want to suffer, but He submitted to suffering because of His love for us.
Hundreds of years before Jesus came, Isaiah described in remarkable detail how the Messiah would suffer on our behalf:
Isaiah’s Prophecy | Fulfillment |
He would be exalted (Is. 52:13). | |
He would make a blood atonement (Is. 52:15). | |
He would voluntarily accept our guilt and punishment (Is. 53:7, 8). | |
He would be buried in a rich man’s tomb (Is. 53:9). | |
He would die on behalf of transgressors (Is. 53:12). |
More: Peter wrote that Jesus’ sufferings left us an example of how we can serve others. Read 1 Pet. 2:18–25.
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Isaiah 53 graphically portrays the suffering of Jesus Christ on the cross. The apex of His torment arrived when He was “led as a lamb to the slaughter.”
Medical experts report that crucifixion was designed to maximize pain. A man on his way to die was exhausted from mistreatment by the time he reached the execution site. After the victim was placed on planks of wood laid out in the shape of a cross, heavy spikes were driven through his wrists. His feet were crossed and a nail driven through his arches. When the cross was raised up and dropped into place, the weight of his body on the spikes caused excruciating pain to shoot through his upper body. If he attempted to ease this pain by placing more of his weight on his feet, the agony shifted to his lower body. Meanwhile, the victim was also unable to breathe without shifting his weight in this way.
Eventually the victim’s arms grew tired, and his muscles throbbed with cramps. It became increasingly difficult for a victim to push himself upward to breathe, causing carbon dioxide to build up in his lungs and bloodstream. This somewhat dulled his cramping, enabling him to struggle upward again for a few gasping breaths.
This cycle of agonizing cramps and partial asphyxiation went on for hours. The rough wood of the cross rubbed against the victim’s body, tearing away his skin. His chest cavity filled with fluid and pressed on his heart, forcing the organ to pump ever-thickening blood through the body. Shock and the chill of death set in, and the condemned man finally gave up, welcoming death as an end to his suffering.
Crucifixion was truly a terrible way to die. It can be hard to contemplate the realities of its horrors, yet we do this because it helps us understand just how much our Savior loves us, that He would willingly endure this death to secure our eternal life. It is a sacrifice born of the most selfless and sacred love we will ever know.
More: To learn more about the history of this cruel method of execution, see “Crucifixion” at Luke 23:33.
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The Suffering Servant
Esther John (1929–1960) was born Qamar Zia to a Muslim family in Madras (modern-day Chennai), India. Enrolled in a Christian school by her father when she was seventeen, Zia witnessed God’s love through the faith of one of her teachers. After reading God’s promise of the suffering servant in Isaiah 53, she became a secret follower of Jesus.
Zia’s family soon sailed from Madras to Karachi to become citizens of the new Muslim nation of Pakistan, formed during the 1947 partition of British India. The young believer was not left to fend for herself, however. Her instructor in Madras arranged for a Christian teacher in Karachi to search for Zia among the thousands of refugees pouring into the city. Marian Laugesen located her and gave her a small New Testament. Zia eagerly accepted the book and read it in secret twenty-seven times.
When Zia’s family arranged for her to marry a Muslim man, Zia ran away from home, traveling hundreds of miles inland. She eventually returned to the seaside city of Karachi and worked in an orphanage with Laugesen, during which time she was baptized and took the name Esther John. In 1955, after receiving additional pressure from her family to marry, she again moved inland to work as a nurse in a missionary hospital in the Punjab city of Sahiwal. She celebrated her first Christmas there.
John felt God calling her to teach, so she enrolled at the United Bible Training Centre in Gujranwala. Three years later she had completed her schooling and moved to the town of Chichawatni, about thirty miles from Sahiwal. She stayed in the guest apartment of two veteran Presbyterian missionaries, Dr. and Mrs. Bonner Dale White. Traveling from village to village by bicycle, John spent her days teaching other women to read and working alongside them in cotton fields. At times she toured with Mrs. White, staying in villages for days at a time in tents. But less than one year after her ministry began in Chichawatni, John was found brutally murdered in her bed.
Today a statue of Esther John stands at the center of ten martyrs of the twentieth century at Westminster Abbey. Each statue features a victim of oppression from a different area of the world, portraying figures such as Óscar Romero (see here for an article on his life), Dietrich Bonhoeffer (see here for an article on his life), and Martin Luther King Jr. (see here for an article on his life).
A teacher who knew Esther John well from her days at the Bible Training Centre wrote of her death, “God had already prepared me for this terrible news. I had noted in my diary a comment in a book by Geoffrey Bull that the early Christians were not concerned with living long but in dying at the right time. I knew that God would use this lovely woman’s life and death for his glory. ‘She still speaks, even though she is dead’ (Heb. 11:4 NIV).”
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The inability to conceive children was considered a curse in the ancient world (see “Barrenness” at Gen. 18:11, 12). A childless woman felt ashamed, disgraced, and abandoned by God.
But God never deserts His people. His “everlasting kindness” (Is. 54:8; Hebrew: chesed; see also “The God of Mercy” at Deut. 7:9) may be seen in His fulfillment of His promise to their ancestors Abraham and Sarah. Though Sarah was believed to be barren, God promised to make Abraham and Sarah’s offspring as plentiful as the stars (Gen. 15:4, 5). And after decades of exilic barrenness, God’s people would find themselves with so many offspring that they would have to expand their housing to accommodate the newborns.
God’s word to His people is now being fulfilled spiritually in Christ. People who come to Him in faith join God’s ever-growing family. By the time Jesus returns to claim His own, that family will reach the proportions foretold in Scripture: “a great multitude which no one could number, of all nations, tribes, peoples, and tongues” (Rev. 7:9).
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Men who struggle to define what it means to be a good husband might find help in Isaiah’s description of God, the “husband” of Israel. Isaiah’s portrait suggests that a godly husband …
• helps his wife find fulfillment (Is. 54:1–3),
• seeks to allay her fears (54:4, 14, 15),
• builds up her reputation (54:4),
• displays godly character toward his partner (54:5),
• does not allow prolonged conflict or lingering anger to distance him from his wife (54:6–8),
• replaces anger with kindness (54:9, 10),
• brings comfort in the midst of stress (54:11, 12),
• teaches their children to follow God (54:13), and
God’s relationship toward Israel is a picture of selflessness, commitment, and the exceptional gifts that define a spouse who loves with a godly love.
More: Isaiah uses the metaphor of marriage to describe the relationship between the Lord and His people. See “The High Calling of Marriage” at Is. 62:1–5. Read Paul’s description of the marriage between Christ and His church in Eph. 5:21–33.
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The Lord longs to revive societies that are spiritually parched. To those who “spend money for what is not bread” and wages for “what does not satisfy,” He says, “Come to Me … and your soul shall live.”
God sends His marvelous call to the whole world. Anyone who is thirsty can drink of His waters of grace. In the Book of Revelation, the Lord says, “I will give of the fountain of the water of life freely to him who thirsts.… And let him who thirsts come. Whoever desires, let him take the water of life freely” (Rev. 21:6; 22:17). God invites each of us to personally respond to His gift of life through faith in Jesus Christ. To all who are dying of thirst, the Lord says, “Come and drink!”
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After cleansing the temple at Jerusalem, Jesus quoted Isaiah, emphasizing that God had always intended the structure to be “a house of prayer for all nations” (Mark 11:17). The religious leaders of Jesus’ day had turned it into a thieving marketplace, departing radically from Solomon’s prayer that it be used as an international center for worshiping the Lord. For more on God’s purpose for the temple, see “An International House of Prayer” at 1 Kings 8:41–43.
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Even as Isaiah preached the availability of God’s salvation to all people (Is. 56:1–8), he warned them about a group of blind watchmen who would be found sleeping on the job.
The Israelites erected towers in fields, pastures, and vineyards to enable watchmen to keep a lookout for wild animals, thieves, and other potential hazards. The security of crops, animals, and property depended on these guards, so the blind watchmen that Isaiah described were not only futile but dangerous.
These sightless guards may have symbolized the false prophets and corrupt religious leaders of Isaiah’s day, as well as rulers and government officials who were foolish, incompetent, lazy, greedy, or irresponsible. The denunciation of derelict watchmen may also prophetically refer to the corrupt leaders of Jesus’ day, who stubbornly opposed God’s Son (Matt. 23:16, 17).
Whoever these leaders are, the Lord condemns them for failing in their responsibilities. His words warn everyone in leadership today—especially spiritual leadership—to stay alert, watching not for our own gain or personal welfare but for the well-being of the people God has appointed us to serve.
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Jesus reserved His harshest criticisms for spiritual hypocrites (Matt. 23:13–26). Isaiah, too, rebuked God’s people for practicing bad religion—empty rituals that benefited no one and offended the Lord. The prophet focused specifically on fasting (Is. 58:2–5), pointing out the people’s abuses of this spiritual discipline:
• They nagged God for their own gain.
• They sought their own interests at the same time that they exploited their workers.
• Their fasts created strife, debate, and hostility.
• They used fasting to attract attention to themselves.
Isaiah then described what fasting should accomplish when it was brought on by purer motivations (58:6–13):
• It should result in relieving the oppressed.
• It created a situation in which to feed the hungry.
• It should cause the poor to be sheltered and clothed.
• Evil should decline.
• Finger-pointing should disappear.
• It should result in repaired relationships.
• It should restore the Sabbath to a day to worship rather an opportunity to continue working for personal profit.
It’s easy to point fingers at others and criticize their religious practices. But we should ensure that our own faith patterns measure up to the Lord’s description of true religion.
More: Bad religion goes hand in hand with evil business practices. See “Bad Business” at Is. 59:1–15.
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Singing, reading Scripture, reciting prayers, listening to sermons, and taking communion can all be acts of worship. But Isaiah shows that true worship goes beyond what happens inside the walls of God’s house.
Isaiah saw many people full of religion but lacking in action. They “afflicted their souls” with fasting, “delighted” to know God’s ways, inquired about “the ordinances of justice,” and enjoyed rituals of worship (Is. 58:2, 3). Yet little of their piety extended beyond their inner selves. Nevertheless, they expected God to answer their prayers and bless them.
God thundered that true worship is not a mere facet of life but an entire lifestyle. What happens in a house of prayer belongs equally in the public square.
Real worship means responding to the hungry, the homeless, the prisoner, the minimum-wage worker, the debtor, the poor, and the hopeless. As Isaiah told the people of his day, God will not shower blessings on His people while they withhold good things from others (58:8, 9, 11, 12). From the Lord’s point of view, real worship leads to service. The church gathered for worship on Sunday should become the church scattered for service on Monday through Saturday.
More: For more on worshiping throughout the week, see “Connecting Sunday to Monday” at Acts 2:46, 47. In his seminal work The Normal Christian Life, Watchman Nee emphasized the Christian’s inner spiritual life over outward conformity to ritual. See here for an article on the life of this evangelist, who spent the last 20 years of his life imprisoned for his beliefs.
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The prophet Isaiah taught that faith should remake how God’s followers do business. He called the Israelites to gauge their work by the Lord’s clear standards. He found that the people of his day failed to measure up.
• They had the blood of injustice on their hands.
• Their words were untrustworthy.
• They profited through manipulation.
• Their evil acts poisoned the economic system.
• They exploited others through intrigue and violence.
• They left a trail of destruction in their wake.
• They ignored opportunities to engage in peaceful and just business.
• Their work was marked by darkness.
Isaiah challenges us to assess our work, testing whether our faith makes any difference in how we do our jobs. Others should see us as a source of long-term benefit and economic justice, not as a cause of trouble and net loss to an enterprise. If we are unsure how our work measures up, we should seek out honest appraisers.
More: Bad business goes hand in hand with spiritual abuses. See “Bad Religion” at Is. 58:1–14. Christians are called to work in a way that attracts others to Christ. See “Your Workstyle” at Titus 2:9–11.
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The people of Isaiah’s day felt that God had turned His back on their country. As they faced a dark and hazardous world, they looked for God’s guidance but did not find it. They hoped that God would take up their cause and defend them, but help did not come (Is. 59:9, 10).
The problem was not with God but with the people: their own sins were separating them from the Lord (59:1, 2, 12). Their failures were not occasional lapses of morality but a thoroughgoing acceptance of sin. Isaiah describes a society prone to violence, lies, and patterns of evil that were repeated by each passing generation (59:3–8). Absent were the justice, righteousness, truth, and equity that should characterize God’s people (59:14). The Lord was deeply displeased. So instead of blessing his people’s iniquity by relieving their troubles, He stood against them (59:15–18).
Israel had a relationship with God unlike that of any other country then or now (see “Signing Off on the Covenant” at Deut. 27:11–13). Because more was given to Israel, more was expected. But God always opposes societies that dishonor Him. Where sin is widespread, institutionalized, and culturally sanctioned, we can expect to see Him bring wrongdoers to judgment.
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Isaiah prophesied that Zion would one day be called The City of the Lord. The people of Isaiah’s time used Zion as a symbolic name for Jerusalem, Judah, and God’s people. See Zion’s profile at 2 Samuel 5:7.
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Jesus launched His ministry in his hometown of Nazareth by preaching from Isaiah 61:1, 2. He read the passage up through the phrase, “to proclaim the acceptable year of the LORD.” He then startled His listeners by announcing, “Today this Scripture is fulfilled in your hearing” (Luke 4:21), thus declaring Himself to be the Messiah. Jesus then said other things that also surprised and outraged His listeners. For more, see “A Surprising First Message” at Luke 4:16–27.
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Drawing a paycheck is an inadequate reason to work—at least, according to Scripture. Earning a living is only part of God’s intention for our labor. Every job gives us a chance to be like the citizens of Zion: “priests of the LORD” and “servants of our God” who discharge His assignments faithfully wherever He puts us. Note the interesting tasks that these servants accomplish:
• They rebuild ruined buildings.
• They undo desolation.
• They repair ruined communities.
• They recover what previous generations have lost.
• They produce food by working with strangers and foreigners.
• They break free of shame and earn double honor.
• They rejoice in their assignments.
• They are known and respected.
These workers do good to creation and enjoy the rewards of their labors, and their perspective can turn jobs into holy assignments. The Lord wants us to be dedicated to Him in all that we do, making our day-to-day responsibilities and relationships into opportunities to serve Him.
More: God invites us to do meaningful, significant, holy work. See “People at Work” at Ps. 8:6.
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In order to understand what God had in mind when He designed marriage, we can look at His own “marriage” to Israel. Notice what God as the bridegroom does for His bride:
• He protects and purifies her.
• He honors and values her.
• He identifies Himself with her.
Paul later recast this bridal portrait of God and Israel when he described the relationship between Christ and the Church (Eph. 5:21–33). Once again, the bridegroom shows His love by protecting and purifying His bride, honoring and valuing her, and identifying Himself with her. Paul urged Christians to use this model to build their own marriages. There is no higher love and commitment than when we exhibit God’s character toward Israel and Christ’s passion for the Church. This is the heart of a biblical marriage.
More: For more insight on marriage, see the articles under “Marriage” in the “Family” section of the Themes to Study index.
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Utopian schemes always collapse under the weight of human sin. Yet the dream of a perfect world lives on—and for good reason—because it was God’s intention for His creation. The Lord placed humankind in a flawless world, and He promises to one day restore His creation to its original purpose and perfection (Rev. 21:1–4).
In the meantime, mankind lives with a memory of what Eden was and a hope of what the new creation will be. God keeps our vision alive with occasional glimpses into a better reality:
• Genesis described Eden as a perfect garden set in a world that was “very good” (Gen. 1:1—2:25).
• The Law promised peace and prosperity if Israel upheld God’s commandments (Lev. 26:3). While not a return to Eden, life in the Promised Land would share many of its blessings.
• Psalms showed a fallen world nevertheless maintained by the Lord, a place where God rejoices in His handiwork (Ps. 104:24–30).
• Isaiah foresaw “new heavens and a new earth” that was without weeping, sin, or death. God’s people will construct homes in a renewed Jerusalem and find satisfying work (Is. 65:17–23).
• Paul looked forward to creation being set free from “futility” and God’s people from “the bondage of corruption” (Rom. 8:19–25).
God’s people live in perpetual hope, basing our lives on the promise that His purposes will never be extinguished by sin, rebellion, and condemnation. Because of Christ, we look forward to a new world and eternal life with God.
More: Although we live in a fallen world, we can certainly do our best to uphold Christlike living. Martin Luther King Jr. drew upon this longing when he fought tirelessly for racial equality. See here for an article on the life of Martin Luther King Jr.
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In the future glimpsed by Isaiah, people will engage in gratifying and enduring work. They will build houses and cultivate vineyards. Work will be part of God’s new earth.
This should bring comfort when our current occupations feel boring or dissatisfying. In the world to come, we will enjoy the work of our hands. We will take pride in our accomplishments and enjoy the benefits of our efforts. We will never again “labor in vain” (Is. 65:23).
Isaiah’s vision includes a reference to this world as it was originally created. God called our young world “very good” (Gen. 1:31). Work in that world was also “very good” (see “God: The Original Worker” at John 5:17). In His new world, God will restore work to its original purpose. In the meantime, we serve as God’s coworkers. We use the abilities and resources He has given us to wisely manage this earth and meet people’s needs. We anticipate our future with God by journeying with Him through life and learning what He has in store for us. And we can share our future hope with others, encouraging them to put their future in Christ’s loving hands.
More: The Bible describes work as a gift from God. See “The Toil of Work” at Gen. 3:17–19. For more on God’s purposes for our labors, see “Work in the Bible” at Rev. 22:1–11 and “The Tree of Life” at Rev. 22:2. And for a comparison between the world as God originally intended it and the world as He will eventually remake it, see “Genesis and Revelation” at Rev. 21:1.
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Isaiah’s Vision and Our Mission
Isaiah refers to Tarshish more than any other Old Testament writer. Tarshish may have been a city or region in southern Spain, although its identity remains uncertain (see Tarshish’s profile at Jon. 1:3). In Isaiah’s final prophecy, Tarshish and the other cities he lists represent the ends of the earth. These distant lands have not heard of God or seen what He has done, but He will send messengers to them who will in turn recruit representatives to come to Him at His holy mountain.
Isaiah’s vision is all the more interesting when read from a New Testament perspective. Jesus sent His followers out from Jerusalem to “all Judea and Samaria, and to the end of the earth” (Acts 1:8). He sent them to “make disciples of all the nations” (Matt. 28:19).
That New Testament mission of spreading the gospel sounds like a fulfillment of Isaiah’s prophecy. Obeying Jesus’ command, the early church sent messengers throughout the Roman world. Paul, the church’s most widely traveled ambassador, wrote to believers in Rome that it was his intention to make a trip to Spain (Rom. 15:28; see also “Roads to Rome—and Beyond” at Acts 28:28–31). Paul may have had Isaiah 66 in mind.
Isaiah’s vision and the church’s mission have not changed. Christ still wants His people to carry His message to the ends of the earth. He continues to build a people from “all nations and tongues” (Is. 66:18). To the extent that we participate in that effort, we help to complete His plan.
The Lord will one day bring together people from every nation to live together under His lordship. He will triumph over the tensions that exist today between different races, colors, customs, and cultures.
Surmounting our differences relies on a realization that God has brought all peoples into being, and He calls all of us to live under Him (66:19; compare Gen. 10). Isaiah’s vision of international blessing and worldwide unity echoes God’s promise to Abraham and Sarah, that through them “all the families of the earth shall be blessed” (Gen. 12:2, 3). It also anticipates John’s apocalyptic vision of people from “every tribe and tongue and people and nation” worshiping and serving the Lord (Rev. 5:9, 10, 7:9).
We can experience a piece of heaven on earth as we learn to communicate with, understand, and trust others who are unlike us in ethnic background, language, culture, gender, age, tradition, or other traits that often divide but can also enrich. Our experiences not only improve this world but ready us for the next.
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