61:1 anointed, mashach (mah-shahch); Strong’s #4886: To anoint, to rub with oil, especially in order to consecrate someone or something. Appearing almost 70 times, mashach refers to the custom of rubbing or smearing with sacred oil to consecrate holy persons or holy things. Priests (Lev. 8:12; 16:32) and kings (2 Sam. 2:4; 5:3; 1 Kin. 1:39) in particular were installed in their offices by anointing. In Ex. 40:9–14, the tabernacle was to be anointed, as well as the altar, the laver, and the high priest’s sons. The most important derivative of mashach is ma-shiyach (Messiah), “anointed one.” As Jesus was and is the promised Anointed One, His title came to be “Jesus the Messiah.” Messiah was translated into Greek as Christos, thus His designation, “Jesus Christ.”
2 aTo proclaim the acceptable year of the LORD,
And bthe day of vengeance of our God;
cTo comfort all who mourn,
3 To 1console those who mourn in Zion,
aTo give them beauty for ashes,
The oil of joy for mourning,
The garment of praise for the spirit of heaviness;
That they may be called trees of righteousness,
bThe planting of the LORD, cthat He may be glorified.”
4 And they shall arebuild the old ruins,
They shall raise up the former desolations,
And they shall repair the ruined cities,
The desolations of many generations.
5 aStrangers shall stand and feed your flocks,
And the sons of the foreigner
Shall be your plowmen and your vinedressers.
6 aBut you shall be named the priests of the LORD,
They shall call you the *servants of our God.
bYou shall eat the riches of the Gentiles,
And in their glory you shall boast.
7 aInstead of your shame you shall have double honor,
And instead of confusion they shall rejoice in their portion.
Therefore in their land they shall possess double;
Everlasting joy shall be theirs.
8 “For aI, the LORD, love justice;
bI hate robbery 1for burnt offering;
I will direct their work in truth,
cAnd will make with them an everlasting *covenant.
9 Their descendants shall be known among the Gentiles,
And their offspring among the people.
All who see them shall acknowledge them,
aThat they are the posterity whom the LORD has blessed.”
10 aI will greatly *rejoice in the LORD,
My soul shall *be joyful in my God;
For bHe has clothed me with the garments of salvation,
He has covered me with the robe of righteousness,
cAs a bridegroom decks himself with ornaments,
And as a bride adorns herself with her jewels.
11 For as the earth brings forth its bud,
As the garden causes the things that are sown in it to spring forth,
So the Lord GOD will cause arighteousness and bpraise to spring forth before all the nations.
Assurance of Zion’s Salvation
1 For Zion’s sake I will not 1hold My peace,
And for Jerusalem’s sake I will not rest,
Until her righteousness goes forth as brightness,
And her salvation as a lamp that burns.
2 aThe Gentiles shall see your righteousness,
And all bkings your glory.
cYou shall be called by a new name,
Which the mouth of the LORD will name.
3 You shall also be aa crown of glory
In the *hand of the LORD,
And a royal diadem
In the hand of your God.
4 aYou shall no longer be termed bForsaken,1
Nor shall your land any more be termed cDesolate;2
But you shall be called 3Hephzibah, and your land 4Beulah;
For the LORD delights in you,
And your land shall be married.
5 For as a young man marries a virgin,
So shall your sons marry you;
And as the bridegroom rejoices over the bride,
aSo shall your God *rejoice over you.
6 aI have set watchmen on your walls, O Jerusalem;
They shall 1never hold their peace day or night.
You who 2make mention of the LORD, do not keep silent,
7 And give Him no rest till He establishes
And till He makes Jerusalem aa praise in the earth.
8 The LORD has sworn by His right hand
And by the arm of His strength:
“Surely I will no longer agive your grain
As food for your enemies;
And the sons of the foreigner shall not drink your new wine,
For which you have labored.
9 But those who have gathered it shall eat it,
And praise the LORD;
Those who have brought it together shall drink it ain My holy courts.”
Go through the gates!
aPrepare the way for the people;
Build up,
Build up the highway!
Take out the stones,
bLift up a banner for the peoples!
11 Indeed the LORD has proclaimed
To the end of the world:
a“Say to the daughter of Zion,
‘Surely your salvation is coming;
Behold, His breward is with Him,
And His 1work before Him.’ ”
12 And they shall call them The Holy People,
The Redeemed of the LORD;
And you shall be called Sought Out,
A City Not Forsaken.
The LORD in Judgment and Salvation
1 Who is this who comes from Edom, With dyed garments from Bozrah,
This One who is 1glorious in His apparel,
Traveling in the greatness of His strength?—
“I who speak in righteousness, mighty to save.”
2 Why ais Your apparel red,
And Your garments like one who treads in the winepress?
3 “I have atrodden the winepress alone,
And from the peoples no one was with Me.
For I have trodden them in My anger,
And trampled them in My fury;
Their blood is sprinkled upon My garments,
And I have stained all My robes.
4 For the aday of vengeance is in My heart,
And the year of My *redeemed has come.
5 aI looked, but bthere was no one to help,
And I wondered
That there was no one to uphold;
Therefore My own carm brought salvation for Me;
And My own fury, it sustained Me.
6 I have trodden down the peoples in My anger,
Made them drunk in My fury,
And brought down their strength to the earth.”
God’s Mercy Remembered
7 I will mention the lovingkindnesses of the LORD
And the praises of the LORD,
According to all that the LORD has bestowed on us,
And the great goodness toward the house of Israel,
Which He has bestowed on them according to His mercies,
According to the multitude of His lovingkindnesses.
8 For He said, “Surely they are My people,
Children who will not lie.”
So He became their Savior.
9 aIn all their affliction He was 1afflicted,
bAnd the Angel of His Presence saved them;
cIn His love and in His pity He redeemed them;
And dHe bore them and carried them
All the days of old.
10 But they arebelled and bgrieved His Holy Spirit;
cSo He turned Himself against them as an enemy,
And He fought against them.
11 Then he aremembered the days of old,
Moses and his people, saying:
“Where is He who bbrought them up out of the sea
With the 1shepherd of His flock?
cWhere is He who put His Holy Spirit within them,
12 Who led them by the right hand of Moses,
aWith His glorious arm,
bDividing the water before them
To make for Himself an everlasting name,
13 aWho led them through the deep,
As a horse in the wilderness,
That they might not stumble?”
14 As a beast goes down into the valley,
And the Spirit of the LORD causes him to *rest,
So You lead Your people,
aTo make Yourself a glorious name.
A Prayer of Penitence
15 aLook down from heaven,
And see bfrom Your habitation, holy and glorious.
Where are Your zeal and Your strength,
The yearning cof Your heart and Your mercies toward me?
Are they restrained?
16 aDoubtless You are our *Father,
Though Abraham bwas ignorant of us,
And Israel does not acknowledge us.
You, O LORD, are our Father;
Our Redeemer from Everlasting is Your name.
17 O LORD, why have You amade us stray from Your ways,
And hardened our heart from Your fear?
Return for Your servants’ sake,
The tribes of Your inheritance.
18 aYour holy people have possessed it but a little while;
bOur adversaries have trodden down Your sanctuary.
19 We have become like those of old, over whom You never ruled,
Those who were never called by Your name.
1 Oh, that You would 1rend the heavens!
That You would come down!
That the mountains might shake at Your apresence—
As fire causes water to boil—
To make Your name known to Your adversaries,
That the nations may tremble at Your presence!
3 When aYou did awesome things for which we did not look,
You came down,
The mountains shook at Your presence.
4 For since the beginning of the world
aMen have not heard nor perceived by the ear,
Nor has the eye seen any God besides You,
Who acts for the one who waits for Him.
5 You meet him who rejoices and does righteousness,
Who remembers You in Your ways.
You are indeed angry, for we have sinned—
23064005aIn these ways we continue;
And we need to be saved.
6 But we are all like an unclean thing,
And all aour righteousnesses are like 1filthy rags;
We all bfade as a leaf,
And our iniquities, like the wind,
Have taken us away.
7 And there is no one who calls on Your name,
Who *stirs himself up to take hold of You;
For You have hidden Your face from us,
And have 1consumed us because of our iniquities.
8 But now, O LORD,
You are our Father;
We are the clay, and You our apotter;
And all we are the work of Your hand.
Nor remember iniquity forever;
Indeed, please look—we all are Your people!
10 Your holy cities are a wilderness,
Zion is a wilderness,
Jerusalem a desolation.
11 Our holy and beautiful 1temple,
Where our fathers *praised You,
Is burned up with fire;
And all aour pleasant things 2are laid waste.
12 aWill You restrain Yourself because of these things, O LORD?
The Righteousness of God’s Judgment
1 “I was asought by those who did not ask for Me;
I was found by those who did not *seek Me.
I said, ‘Here I am, here I am,’
To a nation that bwas not called by My name.
2 aI have stretched out My hands all day long to a brebellious people,
Who cwalk in a way that is not good,
According to their own thoughts;
3 A people awho *provoke Me to anger continually to My face;
bWho sacrifice in gardens,
And burn incense on altars of brick;
And spend the night in the tombs;
bWho eat swine’s flesh,
And the broth of 1abominable things is in their vessels;
5 aWho say, ‘Keep to yourself,
Do not come near me,
For I am holier than you!’
These 1are smoke in My nostrils,
A fire that burns all the day.
6 “Behold, ait is written before Me:
bI will not keep silence, cbut will repay—
Even repay into their bosom—
7 Your iniquities and athe iniquities of your fathers together,”
Says the LORD,
b“Who have burned incense on the mountains
cAnd blasphemed Me on the hills;
Therefore I will measure their former work into their bosom.”
8 Thus says the LORD:
“As the new wine is found in the cluster,
And one says, ‘Do not destroy it,
For aa blessing is in it,’
So will I do for My servants’ sake,
That I may not destroy them ball.
9 I will bring forth descendants from Jacob,
And from Judah an heir of My mountains;
My aelect shall inherit it,
And My servants shall dwell there.
10 aSharon shall be a fold of flocks,
And bthe Valley of Achor a place for herds to lie down,
For My people who have csought Me.
11 “But you are those who forsake the LORD,
Who forget aMy holy mountain,
Who prepare ba table for 1Gad,
And who furnish a drink offering for 2Meni.
12 Therefore I will number you for the sword,
And you shall all bow down to the slaughter;
aBecause, when I called, you did not answer;
When I spoke, you did not hear,
But did evil before My eyes,
And chose that in which I do not delight.”
13 Therefore thus says the Lord GOD:
“Behold, My servants shall eat,
But you shall be hungry;
Behold, My servants shall drink,
But you shall be thirsty;
Behold, My servants shall rejoice,
But you shall be ashamed;
14 Behold, My servants shall sing for joy of heart,
But you shall cry for sorrow of heart,
And awail for 1grief of spirit.
15 You shall leave your name aas a curse to bMy chosen;
For the Lord GOD will slay you,
And ccall His servants by another name;
16 aSo that he who blesses himself in the earth
Shall bless himself in the God of truth;
And bhe who swears in the earth
Shall swear by the God of truth;
Because the former troubles are forgotten,
And because they are hidden from My eyes.
The Glorious New Creation
17 “For behold, I create anew heavens and a new earth;
And the former shall not be remembered or 1come to mind.
18 But be glad and rejoice forever in what I create;
For behold, I create Jerusalem as a rejoicing,
And her people a joy.
19 aI will rejoice in Jerusalem,
And joy in My people;
The bvoice of weeping shall no longer be heard in her,
Nor the voice of crying.
20 “No more shall an infant from there live but a few days,
Nor an old man who has not fulfilled his days;
For the child shall die one hundred years old,
aBut the sinner being one hundred years old shall be accursed.
21 aThey shall build houses and inhabit them;
They shall plant vineyards and eat their fruit.
22 They shall not build and another inhabit;
They shall not plant and aanother eat;
For bas the days of a tree, so shall be the days of My people,
And cMy elect shall long enjoy the work of their hands.
23 They shall not labor in vain,
aNor bring forth children for trouble;
For bthey shall be the descendants of the blessed of the LORD,
And their offspring with them.
That abefore they call, I will answer;
And while they are still speaking, I will bhear.
25 The awolf and the lamb shall *feed together,
The lion shall eat straw like the ox,
bAnd dust shall be the serpent’s food.
They shall not hurt nor destroy in all My holy mountain,”
Says the LORD.
True Worship and False
1 Thus says the LORD:
a“Heaven is My throne,
And earth is My footstool.
Where is the house that you will build Me?
And where is the place of My *rest?
2 For all those things My hand has made,
And all those things exist,”
Says the LORD.
a“But on this one will I look:
bOn him who is poor and of a contrite spirit,
And who trembles at My word.
3 “Hea who kills a bull is as if he slays a man;
He who sacrifices a lamb, as if he bbreaks a dog’s neck;
He who offers a grain offering, as if he offers swine’s blood;
He who burns incense, as if he blesses an idol.
Just as they have chosen their own ways,
And their soul delights in their abominations,
4 So will I *choose their delusions,
And bring their fears on them;
aBecause, when I called, no one answered,
When I spoke they did not hear;
But they did evil before My eyes,
And chose that in which I do not delight.”
The LORD Vindicates Zion
5 Hear the word of the LORD,
You who tremble at His word:
“Your *brethren who ahated you,
Who cast you out for My name’s sake, said,
b‘Let the LORD be glorified,
That cwe may see your joy.’
But they shall be ashamed.”
6 The sound of noise from the city!
A voice from the temple!
The voice of the LORD,
Who fully repays His enemies!
7 “Before she was in labor, she gave birth;
Before her pain came,
She delivered a male child.
Who has seen such things?
Shall the earth be made to give birth in one day?
Or shall a nation be born at once?
For as soon as Zion was in labor,
She gave birth to her children.
9 Shall I bring to the time of birth, and not cause delivery?” says the LORD.
“Shall I who cause delivery shut up the womb?” says your God.
And be glad with her, all you who love her;
Rejoice for joy with her, all you who *mourn for her;
11 That you may feed and be satisfied
With the consolation of her bosom,
That you may drink deeply and be delighted
With the abundance of her glory.”
“Behold, aI will extend *peace to her like a river,
And the glory of the Gentiles like a flowing stream.
Then you shall bfeed;
On her sides shall you be ccarried,
And be dandled on her knees.
13 As one whom his mother comforts,
So I will acomfort you;
And you shall be comforted in Jerusalem.”
The Reign and Indignation of God
14 When you see this, your heart shall rejoice,
And ayour bones shall flourish like grass;
The hand of the LORD shall be known to His servants,
And His indignation to His enemies.
15 aFor behold, the LORD will come with fire
And with His chariots, like a whirlwind,
To render His anger with fury,
And His rebuke with flames of fire.
16 For by fire and by aHis sword
The LORD will judge all flesh;
And the slain of the LORD shall be bmany.
17 “Thosea who sanctify themselves and purify themselves,
To go to the gardens
1After an idol in the midst,
Eating swine’s flesh and the abomination and the mouse,
Shall 2be consumed together,” says the LORD.
18 “For I know their works and their athoughts. It shall be that I will bgather all nations and tongues; and they shall come and see My glory.
19 a“I will set a sign among them; and those among them who escape I will send to the nations: to Tarshish and 1Pul and Lud, who draw the bow, and Tubal and Javan, to the coastlands afar off who have not heard My fame nor seen My *glory. bAnd they shall declare My glory among the *Gentiles.
20 “Then they shall abring all your brethren bfor an *offering to the LORD out of all nations, on horses and in chariots and in litters, on mules and on camels, to My holy mountain Jerusalem,” says the LORD, “as the children of Israel bring an offering in a clean vessel into the house of the LORD.
21 “And I will also take some of them for apriests and Levites,” says the LORD.
22 “For as athe new heavens and the new earth
Which I will make shall remain before Me,” says the LORD,
“So shall your descendants and your name remain.
23 And ait shall come to pass
That from one New Moon to another,
And from one Sabbath to another,
bAll flesh shall come to *worship before Me,” says the LORD.
24 “And they shall go forth and look
Upon the corpses of the men
Who have transgressed against Me.
For their aworm does not die,
And their fire is not quenched.
They shall be an abhorrence to all flesh.”
1:1 Vision: A Hebrew word usually meaning divine revelation of truth. Isaiah’s prophecy was revealed to him by God. Vision describes the content of all 66 chapters, arranged in acts and scenes like a play. Isaiah means “Yahweh Is Salvation.” He is the OT prophet most quoted in the NT. Amoz is not the minor prophet with a similar name. A Jewish tradition makes Amoz an uncle of King Uzziah. If true, the tradition would make Isaiah a cousin of the king. Isaiah certainly had free access to the palace. Uzziah: Isaiah’s prophetic career spanned the reigns of Uzziah (791–740 B.C.), Jotham (740–736), Ahaz (736–716), and Hezekiah (716–687). Judah’s kings are identified because Isaiah’s ministry was primarily to the southern kingdom.
1:2 Hear, O heavens: Like Moses, Isaiah calls upon both heaven and Earth to witness his indictment of spiritually bankrupt Judah (see Deut. 32:1). Rebelled: Speaking as a disappointed Father, God diagnosed the problem and its effects on the relationship. Sin is basically rebellion.
1:3 The ox … the donkey: Note the poetic style of this book. Isaiah wrote in a Hebrew poetic style called parallelism, in which ideas are repeated in other words, and often one idea is contrasted with another. Isaiah also used many figures of speech. Israel: Some scholars feel his focal point in vv. 3–7 is the northern kingdom; it is more likely that Israel here represents Judah (v. 1), since God did not always acknowledge the man-made division of His people into two kingdoms.
1:4 To be sinful is to miss the mark. Judah as a nation had completely missed the mark of obedience to Yahweh’s will. Holy One of Israel is the prophet’s favorite name for the Lord, occurring 26 times. To a sinful nation God revealed Himself as the “Holy One.” He has not changed (1 Pet. 1:15; 2:9).
1:5 The whole head is sick is a picture of total depravity, since ancient people viewed the head as the source of the rest of the body.
1:7 Several invasions would impact Judah before the final invasion of Babylon would end its existence.
1:8, 9 The daughter of Zion is a personification of Jerusalem and its inhabitants. A booth in a vineyard was constructed for the man guarding the ripening fruit from theft. The booth was left after the guard was no longer needed. When God leaves Judah, she will be just as lonely and dreary as the abandoned booth. Remnant: Some will remain faithful in Judah.
1:11–15 To what purpose is the multitude of your sacrifices?: Sacrifice had been God’s ordained way of approach to Him for forgiveness of sin. Isaiah is not opposing sacrifice, prayer, corporate worship, and blood atonement. He is only condemning their empty-hearted sacrifice and soulless worship, which was not accompanied with social justice and true devotion. Burnt offerings: See notes on Lev. 1:3, 4.
1:13 The New Moons were sacred celebrations at the beginning of the lunar month.
1:18–20 See section 3 of Truth-In-Action at the end of Is.
1:21–23 Harlot: Instead of being a city where the people were drawn to God, Jerusalem had become a seductress to evil and idolatry.
1:24–26 God will take unilateral action; the appeal of vv. 18–20 was apparently unheeded so He must judge. But He will also restore. The three names of God here, Lord, LORD of hosts, and Mighty One of Israel, are all names of power and authority by which He will purge and transform Jerusalem into a city of righteousness.
1:27–31 Transgressors are those whose sin is motivated by rebellion. The city can be made a righteous city only after such rebels are destroyed. Gardens were open-air places of pagan worship (see 65:3).
2:1 Word that Isaiah saw: A revelation from God to Isaiah’s inner eye of spiritual perception, not a natural talent enhanced. V. 1 introduces chs. 2—5.
2:2–4 This passage is almost identical to Mic. 4:1–3. The cessation of war and a universal divine rule as the future hope were and are so important that God revealed this eloquent passage to both prophets. The language here is messianic, applying in part to the church age, in part to the Millennium and the world to come. See notes on Obad. 15 and Mic. 4:1–5.
2:6–9 Forsaken: So disobedient and idolatrous had the majority in Judah become that God must abandon them through judgment. See note on Ezra 10:1–22. The prophet urged the Lord not to forgive them, for they were without repentance.
2:10–22 This passage blends Judah’s future judgment (586 B.C.) with that of God’s general judgments in history, culminating with His final judgment on the day of the LORD. See note on Obad. 15. The major point is man’s self-exaltation (haughtiness) rather than his exaltation of God.
2:10 Enter into the rock: Isaiah taunts the doomed idolaters to find a hiding place.
2:13 Cedars of Lebanon … oaks of Bashan are metaphors for kings and commanders.
2:14 High mountains … hills are figures of speech for nations and cities.
2:15 High tower … fortified wall represent military fortresses.
2:16 Ships of Tarshish … beautiful sloops signify human commerce and humanistic civilization. Everything lifted up in defiance of God’s rule will be brought low. All idols will be found useless (v. 20).
2:20 That day: See note on Obad. 15.
3:1–12 Isaiah returns to the Lord’s 586 B.C. judgment on Judah.
3:2–7 In this time of chaos all thoughtful people will refuse leadership; only the infantile, immature, and weak will attempt to rule.
3:8, 9 His glory: Man is created for the glory of God (43:7). God will not share His glory with haughty men (42:8).
3:12 The point is not that the leadership of children and women is biblically unacceptable (see 2 Kin. 22:1 and 2 Chr. 24:2 for children; Judg. 4:4–6 and Mic. 6:4 for women) but that it was culturally unacceptable. These leaders as well as the men of vv. 2, 3, 6, 14 have failed.
3:13–15 When men eliminate God and His laws from their economy, every level of society suffers, the poor most of all (see Lev. 19:13).
3:16—4:1 When women turn away from God as those in Judah did, the picture is tragic. Constantly flirting women show dis-respect for the marriage vows. These flirtatious women who lightly esteemed their marriages will see their husbands killed in war. With a ratio of seven women for one man, women would be willing to provide their own food and … apparel in order to acquire the respectability of marriage.
4:2–4 Branch of the LORD: This term in Isaiah and the other prophets refers to the coming Messiah (see 11:1; 53:2; Jer. 23:5; 33:15; and note on Zech. 3:8). Only when He rules will all the evils described in ch. 3 be cleansed away.
4:4 This is the first of fifty times Isaiah uses the Hebrew word for spirit, ruach. He uses this term at least a dozen times in reference to the Holy Spirit. The phrase for spirit of judgment appears again in 28:5, 6 (“spirit of justice”) and coupled with the synonymous phrase spirit of burning (“or fire”) is an eschatological view of God the Father in judgment and God the Holy Spirit exercising the resulting wrath upon the enemies of the messianic kingdom (4:3–5).
4:5, 6 These verses describe the conditions of protection, guidance, and divine glory that prevailed during the wilderness journeys of Israel (Ex. 40:34–38). The memory of these conditions is celebrated yearly at the Feast of Tabernacles. These conditions will be restored and greatly enhanced by the Messiah. See note on vv. 2–4.
5:1 This beautiful “Song of the Vineyard” is an example of the sublime poetic style of Isaiah, unexcelled anywhere in literature. In this allegory the Well-beloved or Beloved represents Yahweh, and the vineyard represents Israel and Judah (v. 7).
5:2 Good grapes: God expected Israel and Judah to be an obedient, holy, witnessing people.
5:3, 4 Wild grapes: The people produced injustice and idolatry instead of a witness to the nations; they did this in spite of God’s abundant love and care.
5:5 Trampled down: In judgment God will permit pagan invaders to trample down His people’s fair Land of Promise. Israel fell to Assyria in 721 B.C.; Judah fell to Babylon in 586 B.C.
5:7 Justice … oppression … righteousness … cry: In Hebrew this is a play on words with each pair of words having a similar sound. A possible English rendering might be: “He looked for justice, but behold, injustice; for equity, but behold, iniquity.”
5:8–30 In these verses woe is pronounced six times upon Israel and Judah, suggesting a funeral setting. Their sins are specified: 1) covetousness and self-indulgence (vv. 8, 10); 2) drunken revelry (v. 11, 12); 3) defiant vanity (vv. 18, 19); 4) moral subversion (v. 20); 5) inordinate pride (v. 21); 6) perverted justice (vv. 22, 23). As a result of these perversions God will call for a foreign nation that will invade, devastate, and carry them away captive as described in vv. 26–30.
5:10 These amounts represent an extremely meager yield.
5:18 The rulers of Israel and Judah are so attached to sin that they drag it with them wherever they go.
6:1–8 See section 3 of Truth-In-Action at the end of Is.
6:1 Uzziah died: The date usually given for his death is 740 B.C. The history of Uzziah is found in 2 Kin. and 2 Chr. (see marginal references). Saw the Lord: John states that no man has ever seen God (John 1:18); according to John 12:41, Isaiah saw the glory of Christ and Yahweh, much as Moses did. See notes on Ex. 33:19–23; 34:6, 7. The word used for Lord here is Adonai, which means “Supreme Lord and Master” (see Rev. 4:2).
6:2 Seraphim are literally “burning ones,” here angelic beings represented as winged. Covered his face: Out of respect for God’s glory. Covered his feet: Or body, in modesty. He flew: Giving instant obedience.
6:3 Holy, holy, holy: A praise to God for revealing His innermost nature. The Hebrew word for “holy” here means “separated,” “unapproachable.” However, there can be relationship because the Lord takes the initiative to provide a Mediator. LORD of hosts: A title for Yahweh used over 50 times by Isaiah and more than 200 times in the OT, it signifies He is the Deliverer surrounded by hosts of heavenly power. Glory is that aspect of God’s character that emphasizes His greatness and authority.
6:4 Shaken … smoke: These indications of God’s presence and power were present at His Mt. Sinai visitation (Ex. 19:18) and are present in His heavenly throne room (Rev. 4:5; 15:8).
6:5 Woe is me: Having delivered six woes in ch. 5, the prophet adds a seventh upon himself as a representative of the wayward nation. They have unclean lips, unclean natures which express themselves in inappropriate speech.
6:6, 7 This is part of the vision’s symbolism. Isaiah was not physically touched. Taken away: Literally, “cut off.” A sinful man in the presence of the Holy One is doomed, but God took the initiative to provide atonement and cleansing because Isaiah was contrite.
6:8 Us: See note on Gen. 1:26. Send me: The prophet enlightened, cleansed, and called is ready to volunteer for the crucible of prophetic ministry.
6:9, 10 The same message that softens a receptive heart also hardens an unreceptive heart. So, in sending forth the message to a people known to be unreceptive, their condition is worsened. However, their end is caused by their own rejection of God, not by God’s predetermination; and God’s ultimate goal is to redeem the remnant who is willing to be redeemed (vv. 11–13).
6:11–13 A tenth (remnant) will return from captivity. A mere stump of the tree will ultimately be left to sprout again as God’s holy seed. See note on Zeph. 2:7.
7:1 Ahaz was the ungodly and idolatrous grandson of Uzziah. Rezin and Pekah formed a coalition to make war against Judah in 734 B.C. (2 Kin. 16). They wanted Judah to strengthen their coalition against Assyria.
7:2 House of David: The royal court. Because Ahaz, who ruled on the Davidic throne, had no faith in Yahweh, the hearts of the whole court shook as the trees … moved with the wind.
7:3, 4 God sent Isaiah to assure Ahaz that He would protect Judah and the throne of David against invasion. Shear-Jashub, “A Remnant Shall Return,” was the name given to Isaiah’s son as a prophecy. In spite of judgment upon the unbelieving majority in Judah, a remnant would always be faithful to secure God’s messianic promises to Abraham. See note on 6:11–13.
7:4 Two stubs: The kings of Syria and Israel, who seemed like firebrands, would both die shortly. Pekah was assassinated in 732 B.C. Rezin was killed the same year by Tiglath-Pileser III of Assyria.
7:6 The son of Tabel, otherwise unknown, was the coalition’s intended king.
7:8 Sixty-five years: A period after which the northern kingdom of Israel, called Ephraim after the largest of the 10 tribes, would cease to exist. The date is difficult to calculate as Israel fell 13 years later. It may refer to the extensive depopulation of Israel under Assyria’s Esarhaddon (680–669 B.C.).
7:10, 11 Sign: A miracle in the sky or on the Earth to assure King Ahaz that God will fulfill His promises.
7:12 Test the LORD: A hypocritical answer. Ahaz did not want to trust God. The sign would not be tempting God in this case, because God was offering it.
7:14 See section 2 of Truth-In-Action at the end of Is.
7:14 This prophetic sign was given to Ahaz as an assurance of Judah’s hope in the midst of adversity. It therefore had an immediate, historical fulfillment. Its usage in the NT shows that it also has a messianic fulfillment. The Hebrew word for virgin (‘almah) means either a “virgin” or a “young woman” of marriageable age. Isaiah’s readers could have understood it to be either. Messianically, it irrefutably refers to the Virgin Mary (Matt. 1:23; Luke 1:27), where the Greek parthenos (virgin) removes any question. The optional form of the Hebrew word was essential for the prophecy to serve the dual situation, relating both to the Messiah’s birth in the future and to a more immediate birth in the kingly line. A Son to Isaiah’s readers would have been an unidentified heir from Ahaz’s house, perhaps his son Hezekiah. Messianically, it was fulfilled in Jesus Christ. Immanuel (“God-With-Us”) was the title given to assure God’s participation in bringing about deliverance from the Syrian and Israelite coalition; messianically, it became a key name marking Christ’s incarnation.
7:15 Curds and honey, foods for a weaned child, symbolize the ability from a young age to discern likes (the good) and dislikes (the evil). This shows righteous ability to rule. This part of the prophecy is not applied to Jesus in the NT.
7:16 The short duration of the coalition (see note on v. 4) is indicated by stating that before the Child is old enough to make decisions, the land of the two kings will be devastated. The present crisis will not last long.
7:17 While God promised that Assyria would aid Judah against the coalition, she will also be an instrument of judgment against Judah. Days that have not … Judah indicates the disaster will be greater than any since the civil war in 930 B.C. (1 Kin. 11:26—14:20). Jerusalem suffered Assyrian attacks in 714 and 701 B.C.
7:18–25 The invasion is vividly portrayed. Ahaz had hoped for total relief; instead, the LORD will whistle for invading armies from central Africa and the upper Euphrates (the fly … the bee).
7:18 That day usually refers to God’s eschatological judgment. See note on Obad. 15. Here it refers to the Assyrian invasion, a historical inbreaking of His judgment.
7:20 Shave … razor was a mark of dishonor applied to slaves.
7:21, 22 Curds and honey here symbolize foods of deprivation.
7:23–25 Judah will no longer be a prosperous “land of milk and honey.”
8:1–4 Isaiah returns to the judgment against Syria and Israel. See note on 7:3, 4. Through a prophetic biography, the LORD emphasizes that Assyria will end the siege against Judah.
8:2 Two witnesses are required by the Law (Deut. 17:6). Uriah was likely the chief priest (2 Kin. 16:10–16) and Zechariah King Ahaz’s father-in-law (2 Kin. 18:2), representing the highest leadership.
8:3 I went often described sexual union (Gen. 16:4), making the prophetess Isaiah’s wife. Because a wife typically did not receive the honorary title of her husband’s profession but was simply referred to as his wife (see 2 Kin. 4:1), it should be assumed that Isaiah married a prophetess. The son’s name was a prophecy that Assyria would soon plunder Syria and Israel, Judah’s enemies.
8:6–10 If these people (Judah) preferred to trust in the human leadership of Israel and Syria rather than in the spiritual waters of God’s provision, they would drown in Assyria’s invasion (v. 7).
8:9, 10 God is with us: The Hebrew word is Immanuel. In spite of His judgment, God warns the nations—even those, such as Assyria, which were used as instruments of judgment—that the Hebrews are His people and their future is in His control.
8:11–15 God assures Isaiah that He is in all these events, in spite of the fact an enemy is used to judge His people. Such seemed to the people to be a conspiracy; in fact, it was the plan of the LORD of hosts. See note on 6:3.
8:14 The houses of Israel: Both kingdoms.
8:16–18 There will be an interval of some 13 years before Isaiah’s words are fulfilled. In the meantime he must hold his prophetic ground, in spite of the people’s derision that identified him with heathen spiritualists (v. 19).
8:19, 20 See section 3 of Truth-In-Action at the end of Is.
8:20 The Judahites mockingly appeal for a “real” prophet who rightly declares the truths of the law and the testimony.
9:1–7 Shifting away from gloom (8:19–22), Isaiah prophesies bright hope. God is in control and will turn things around for His faithful. Although the historical reference is not specified, the NT identifies this section with Christ and His reign. See marginal references.
9:1, 2 Zebulun … Naphtali: These are principal cities of Galilee captured by Assyria. Although Galilee was held in contempt (2 Kin. 15:29), the promised Christ would dwell there as a source of light to the Gentiles (Matt. 4:14–16).
9:2–7 See section 2 of Truth-In-Action at the end of Is.
9:3–7 You refers to God who has increased the nation’s joy in sending the miracle Child, Immanuel. His reign will eventually bring freedom from enemy domination (vv. 4, 5) and the universal rulership of the house of David (vv. 6, 7). The NT indicates that the final fulfillment of these promises awaits Christ’s return. See note on Obad. 15.
9:6, 7 The fourfold name and attributes of the Child (Messiah) who shall be born to reign forever upon the throne of David are given. Wonderful, Counselor (see 28:29) is likely one name that expresses His ability as a political guide and leader. He is the living Word, the infallible source of guidance, the in-exhaustible wisdom, the Truth, and the Way. On Him will rest the government (the entitlement to rule). Mighty God: The Child is God incarnate, the omnipotent One. The word translated “Mighty” has the additional meaning of “hero.” The Lord is the infinite Hero of His people, the Divine Warrior who has triumphed over sin and death. Everlasting Father expresses Christ’s fatherly care. The name is not in conflict with that of the First Person of the Trinity. Jesus said to Philip, “He who has seen Me has seen the Father” (John 14:9). “Everlasting” can also mean “everywhere present”; He has the divine attributes of both eternity and omnipresence as He rules upon the throne of David and within the hearts of the redeemed. Prince of Peace: His reign will be characterized by shalom, health, well-being, prosperity, happiness, and cessation of enmity. The NT states this required His triumph over Satan. Kingdom: See The Kingdom of God: The Message of the Kingdom and Conflict and the Kingdom.
9:8—10:4 These verses describe God’s judgment upon Israel, also termed Ephraim, whose capital was Samaria. The idolatrous 10 northern tribes that broke away from Judah will end their history sadly by a failed conspiracy against Judah. See note on 7:1. The 10 tribes were betrayed by their kings, prophets, and priests (vv. 15, 16).
9:8 A word refers to a courtroom verdict. Jacob is Israel, the northern kingdom.
9:11, 12 See notes on 7:1–4; 8:1–4.
9:21 There will be internal dissension in Israel as well as war against Judah. See note on 7:1–4.
10:1–4 God’s judgment will not be averted. The sin and social injustices are too great. See note on 5:7.
10:5–11 When God’s people became corrupt, He often withheld His protection of them which resulted in Assyria and other pagan nations being able to invade their land. He then punished the evil nation for its aggression. He had not caused the aggression; He had simply refused to protect His people from it.
10:7, 8 Assyria, likely unaware of being used by Yahweh, became egotistical and given to excessive violence.
10:9 Calno … Arpad refers to Assyria’s victories in Syrian territories. Samaria refers to their 733 B.C. invasion in which Pekah was murdered (2 Kin. 15:29).
10:10 The Assyrians considered the Syrian idols (gods) greater than the God of the Hebrews.
10:12–19 See notes on vv. 5–11 and vv. 7, 8. The arrogant spirit of Assyria has been confirmed by archaeological discoveries of tablets recording these very conquests.
10:20–23 Remnant: In spite of God’s judgments against His disobedient people, they will never be totally destroyed; a faithful remnant will always be preserved to keep alive the testimony of divine truth and the hope of the coming Messiah. See note on Zeph. 2:7.
10:24–27 Here God is encouraging the remnant of Israel not to fear the Assyrian, for in due time He will again deliver His faithful as He did under Moses (v. 24) and Gideon (v. 26; see Judg. 7:25). The anointing oil: Prophets, priests, and kings were initiated into office by the anointing with oil, symbolic of the inner working of the Holy Spirit. Since God’s blessing comes upon His people when the kings, priests, and prophets are faithful in their functions, Isaiah prophesies of that day when woes would end, revival would come and these offices would properly function again. See note on Obad. 15.
10:28–32 These verses mention a string of cities in the pathway of the Assyrian invasion.
10:34 Lebanon refers to a territory on the slopes of Mt. Hermon to the north of Israel.
11:1–10 See section 2 of Truth-In-Action at the end of Is.
11:1–10 Isaiah again speaks a message of future hope centered in a God-ordained Davidic ruler and His reign. See 7:14–16 and 9:1–7. Again, it is best to see the fulfillment as ultimately messianic with some initial fulfillment in Hezekiah. See note on 7:14.
11:1 Stem presupposes the difficulties that have befallen the Davidic throne since the kingdom divided. From this same damaged root system (10:33, 34) will emerge fresh life in a new ruler, symbolically called a Rod and Branch. Rev. 5:5 terms Christ “the Root of David.”
11:2 The Spirit of the LORD gives the king his skills to rule, a truth clearly seen in Christ’s ministry (Luke 4:14). The Holy Spirit is mentioned by Isaiah more than by any other prophet. The attributes of the Spirit’s anointing here suggest the names of the miracle Child. See note on 9:6, 7. The seven distinct ministries of the Holy Spirit mentioned—exalting the Lord’s rule, wisdom, understanding, counsel, might, knowledge, fear (reverence)—are thought by some to be the OT counter reference to Rev. 4:5, revealing multiplicity of expression in the Holy Spirit’s workings.
11:4 He shall strike … the wicked: Christ’s first coming accomplished this in the spiritual realm (Col. 2:15). He will consummate it literally and spiritually at the end of this age (Rev. 19:11–16; 20:11–15).
11:6–9 This symbolic picture of perfected, pastoral tranquillity stems from the earth’s being full of the knowledge of the LORD. Such conditions imply God’s redeemed and recreated world, conditions that will be foreshadowed in the millennial interlude (Rev. 20:1–4; 21:1—22:5).
11:10 That day: See note on Obad. 15. Root of Jesse: See note on v. 1. Gentiles: The Messiah’s kingdom will include the redeemed of all nations who will gather to His banner.
11:11, 12 Recover the remnant: See notes on Zeph. 2:7, 9. Pathros is Upper Egypt. Cush is the Sudan. Elam lies east of Mesopotamia. Shinar is the Euphrates Delta. Islands … sea are Mediterranean and Aegean coastlands. These places represent the four corners of the earth.
11:13–16 See notes on Zeph. 1:2–6 and 2:4–15. The tongue of the Sea of Egypt is likely the upper end of the Gulf of Suez.
12:1–6 A hymn of praise composed to celebrate the hope of the glorious reign of the Holy One of Israel. The mention of that day (see note on Obad. 15) and the complete cessation of God’s anger (see 10:25) make this hymn messianic. It therefore goes beyond postexilic Israel and anticipates the fullness of messianic salvation.
12:2 Song connotes energy or vitality experienced through praise.
12:3 Wells of salvation: A reference to the enjoyment of God’s bountiful blessings through the Anointed One of David’s house.
12:4 Praise here means to “lift up your hands” in adoration to the LORD.
13:1—23:18 A series of judgments called “burdens” against the nations surrounding Israel. Yahweh is not the God of Israel alone, but the Creator and Lord of all nations. See notes on Zeph. 1:2–6; 2:4–15. Their judgment is actually part of the bigger picture of the destruction of evil and consummation of God’s reign as part of the day of the LORD. See note on Obad. 15.
13:1–22 Babylon was the capital of the ancient Babylonian Empire. Babylonian myth says it was built by the god Marduk. Its proud and accomplished history spanned from about 2300 B.C. to 325 B.C. when it fell into insignificance after the collapse of Alexander the Great’s empire. The OT saw this decline as God’s judgment for her destruction of Jerusalem. See Rev. 18:1—19:10 for Babylon’s symbolism in the NT. See also notes on Jer. 50.
13:2, 3 The judgment oracles begin with the summons of unidentified troops (sanctified ones, mighty ones). These may be heavenly armies, indicating that the ensuing earthly judgment battles are reflections of spiritual warfare. See note on Rev. 12:1–17. The various oracles will therefore vacillate between judgment against specific nations and the whole Earth (v. 5). Sanctified here has no moral connotation, but means “chosen for a special purpose.”
13:4, 5 The kingdoms of nations: God’s spiritual armies (see note on vv. 2, 3) fight through literal nations on the earthly scene. The LORD of hosts: See note on 6:3. The whole land likely refers to the whole world.
13:6–16 The judgment against Babylon (v. 19) is but part of God’s larger judgment against evil. Such prophetic judgments find fulfillment in numerous activities in history, especially in the advancement of God’s spiritual rule through the church. The references here will culminate with the consummation of Christ’s kingdom. See note on Obad. 15.
13:17–22 God’s historical destruction of Babylon will be at the hands of the Medes. See note on vv. 1–22.
14:1–3 Choose Israel: Israel would return from Babylon to their own land to continue being Yahweh’s instrument. See notes on Zeph. 2:7, 9.
14:4–11 Proverb: After Israel’s restoration this taunting song will be sung against Babylon. Again, these verses have multiple application. The king of Babylon symbolizes not only a specific, yet unidentified, Babylonian ruler (perhaps Sargon) but all evil and its rulers. God’s people (Rev. 14:8; 17:5; 18:10, 21), through whom He reigns in victory, will taunt their enemies throughout history.
14:12–21 Lucifer, son of the morning: These verses also have a double application. They are still part of the proverb against the king of Babylon. The language, however, shows that he is a type of Satan. Lucifer means “Light Bearer.” The basic sin was that of unchecked personal ambition, desiring to be equal to or above God. With reference to Satan, it is best not to press every detail but instead to grasp the symbolic intent. (See note on Ezek. 28:11–19.) In vv. 13–15 I will occurs five times. Satan’s fall was occasioned by two things: pride that presumed to supplant God’s rule with his own, and self-will that asserted in-dependence from the Most High.
14:24–27 The record of the historical fulfillment of this prophecy is found in 37:21–38. See also notes on 10:5–11 and 10:7, 8.
14:28 King Ahaz of the southern kingdom of Judah died about 716 B.C.
14:29–32 Philistia: The Philistines apparently offered a coalition against Assyria. Isaiah had warned against any such foreign alliances. Therefore God used Assyria (the north) to judge Philistia.
14:29 The rod and serpent’s roots refer to Shalmaneser V, the Assyrian king who received tribute from Israel and finally led the initial siege against Samaria in 722 B.C. The viper … flying serpent was Sargon II, Shalmaneser’s successor who finished the siege.
15:1—16:14 Burden against Moab: Another judgment oracle. See note on 13:1—23:18. Moab was a son of Lot by an incestuous relationship with a daughter (Gen. 19:37). The Moabites had been a constant thorn in the side of Israel. Their destruction is due to pride (16:6–8) and false worship (16:9–12). There is no indication who destroyed Moab nor when this happened. Extrabiblical accounts attribute it to a 715 B.C. invasion by a nomadic tribe from the east.
15:1 Ar was a major district in Moab. Kir was its capital.
15:2 The oracle presents a remarkable list of Moabite cities east of the Dead Sea, inhabited during Moab’s 1,000-year history. Baldness … beard cut off: See note on 7:20.
15:5 God’s mercy, in tension with His righteous judgment, causes His heart to cry out amid the judgment of sinful Moab.
16:1–5 The land is Judah. The Edomites entreat Judah’s help in accepting her refugees (outcasts). The entreaty is made with a lamb, symbolic of the thousands King Mesha of Moab once sent in tribute (2 Kin. 3:4). Judah is sympathetic, and Moab again becomes her vassal (2 Sam. 8:2), under One … of David (v. 5).
16:1 Sela was likely Petra in modern Jordan.
16:5 Tabernacle of David: The household of David. It is a possible reference to the rule of Hezekiah, but more likely it is a prophecy of the messianic rulership of the throne of David. See Amos 9:11, 12; Acts 15:16, 17.
16:12 Praying in a high place means that Moab is praying to a false god.
16:14 Isaiah’s prophecy was given shortly before its fulfillment. Though God judged them (v. 13), His mercy saved a Moabite remnant.
17:1–8 Damascus was (and is) the capital of Syria. Syria, together with Ephraim (Israel), would be destroyed utterly because of their attack upon Judah and Jerusalem. Syria was invaded by Assyria in 732 B.C., at which time the northern section of Israel was taken. In 721 B.C. Israel was completely defeated and carried away captive, except for a small remnant of the faithful who would turn wholeheartedly to God and away from all idolatry (vv. 7, 8). See note on 8:1–4.
17:1 Burden: See note on 13:1—23:18.
17:3 The glory … Israel is irony. They will be judged with the remnant of Syria.
17:9–14 Most scholars see this section as referring to Judah. His strong cities were likely those abandoned during the coalition’s invasion in 734 B.C. See note on 7:1. This did not, however, press Judah to Yahweh; she therefore will suffer judgment, too. See note on 7:17.
17:13, 14 The nations (Assyria) will be limited in their judgment of Judah; and they, too, will be judged. See note on 10:5–11.
18:1–7 Ethiopia is another name for Cush, located just south of Egypt. Ham was said to be its father (Gen. 10:6). Ethiopia was a strong country able to dominate Egypt for 60 years, beginning in 715 B.C. Ethiopia offered an alliance with Hezekiah against Assyria, but the Lord had warned against any alliance with either Ethiopia or Egypt. They were defeated by Assyria.
18:1 Buzzing wings refers either to the tsetse fly of the upper Nile Valley or to sailboats.
18:2 The oracle is occasioned by the arrival of Ethiopia’s ambassadors in about 715 B.C., offering an alliance. They are simultaneously met by Judean messengers going to Ethiopia. See note on vv. 1–7.
18:4–6 God warns Hezekiah that He has no intention of intervening in the attack against Assyria, so Hezekiah should not align with Ethiopia. As a matter of fact, Ethiopia is heading for disaster.
18:7 From should probably be omitted (see marginal reading). The Assyrians will offer the Ethiopians as a present … to the LORD.
19:1–17 Burden against Egypt: Among the nations surrounding Israel that God will judge is Egypt, the old enemy of God’s people. See note on 13:1—23:18. Often the Lord warned Israel against trusting in the arm of Egypt. The reference here is to the Ethiopian takeover in 711 B.C., arranged by God to judge Egypt. It lasted 60 years.
19:2 Egyptians against Egyptians: God orchestrated inner strife and civil war, giving the Ethiopians easier access to the throne.
19:4 Cruel master likely refers to the Ethiopian Shabaka.
19:5–10 Waters will fail: Since Egypt depends upon the [Nile] River for sustenance, God will allow its failure in order to bring great disaster to all forms of livelihood. God controls nature, so all people are dependent upon Him.
19:11–15 Wise men: In their distress, nations are prone to look to political advisors for direction instead of to God; yet such men are wise counselors only if they trust God. Zoan was an Egyptian delta city near Israel. Noph often served as Egypt’s northern capital. Both were political centers.
19:16–22 These verses describe a time when Egypt will turn to Yahweh and experience salvation. The section begins with the phrase in that day, which often refers to the times of the Messiah. See note on Obad. 15. This section then refers to a future reality.
19:23–25 These verses also refer to future blessings in God’s consummated kingdom. Egypt and Assyria, typical of all Gentile peoples, and Israel will all experience one salvation through the Messiah.
20:1–6 This chapter describes another experience of Isaiah (see note on 8:1–4) in order to reinforce symbolically the message to Egypt and Ethiopia of impending invasion by Assyria, and to Israel that she was not to place confidence in an alliance with Egypt.
20:1 The year is apparently 711 B.C.
20:2, 3 Sackcloth was a mourner’s outer garment. Naked means without his outer garment, wearing only a simple tunic. Three years: 714–711 B.C.
20:4 Their buttocks uncovered referred to prisoners’ being led captive, wearing only simple tunics.
21:1–10 Babylon (Wilderness of the Sea) suffered a series of setbacks between 710 and 703 B.C. See note on 13:1–22. Here news arrives in Jerusalem of Babylon’s 703 B.C. defeat by Sennacherib of Assyria. This terrorizes Jerusalem, who fears she is next (see chs. 36; 37; 2 Kin. 18; 19; 2 Chr. 32:1–23).
21:1 The South is the Negev.
21:2 Elam … Media are references to the Medes and Persians, who somehow participated with Assyria.
21:3–10 Isaiah’s emotional response identified with Jerusalem’s at the thought of what Babylon’s fall might mean. See note on vv. 1–10.
21:11, 12 Burden against Dumah is a reference to Edom, the land of Esau (Gen. 32:3). The first night is probably the Assyrian invasion, followed by the respite of morning; but then this is followed by the night of the Babylonian invasion. See note on Obad. 10, 11.
21:13–16 Dedanites … Kedar were tribes of Arabia. Tema was an important oasis city in Arabia. Arabia would be invaded by the Assyrians; for years various Arabians had battled Israel.
22:1–14 This judgment against the Valley of Vision (Jerusalem) deals with Sennacherib’s 701 B.C. invasion. See notes on 7:17 and 21:1–10.
22:2–4 Isaiah is overwhelmed (v. 4) at the bravado of Jerusalem (v. 2). As yet none have died, but the military policies will fail (vv. 2, 3).
22:5–7 While Hezekiah was himself a godly king, most of the people were still unchanged from the days of Ahaz. God would permit an invasion by Assyria that would not succeed totally, but would bring great damage to Judah and Jerusalem. See note on 7:17. Elam … Kir: Sennacherib had mustered an international army.
22:8–14 2 Chr. 32 records the construction of Hezekiah’s tunnel (vv. 9, 11) as a wise move to foil Sennacherib’s plan to poison Jerusalem’s water. Chronicles also records Jerusalem’s military efforts as responsible actions. Isaiah, however, gives insight into their iniquity; they lacked dependence on God in all they were doing (you did not look to its Maker). Hezekiah did later turn to God (2 Kin. 18:17—19:37).
22:8 The House of the Forest was a storehouse for arms.
22:11 The old pool is the pool of Siloam.
22:15–19 Shebna was the king’s chamberlain and treasurer (steward, 36:3; 37:2) on whom judgment fell because of his lack of trust in God (vv. 13, 16).
22:20–25 Eliakim was successor to Shebna and served as a father [advisor] … of Jerusalem. Eliakim was a type of Christ (vv. 22, 23); what is said of him is said of Christ in Rev. 3:7. Peg: Successors to Eliakim would not be as faithful as he. As pegs they would not hold; therefore, they will be removed.
23:1–18 Burden against Tyre: This is the last of the judgments against foreign nations. See note on 13:1—23:18. Tyre, a seaport, is another name for Phoenicia, the leading maritime power of Isaiah’s day. Their empire extended as far as the coast of North Africa, perhaps even to Spain. Phoenicians invented the alphabet, evidence of an advanced civilization; however, their religion was abominable. They worshiped Baal and Ashtoreth, the deities that the Tyrian Jezebel brought into Israel, and which Elijah withstood and humiliated on Mt. Carmel.
Ezek. 28, also directed against Tyre, makes clear that the reason for the wrath of God lay primarily in their idolatrous pride (v. 9), as evidenced by their king. See notes on Ezek. 28:2 and 28:11–19. This particular section is likely prophesying its 667 B.C. loss of Mediterranean dominance by an invasion of Esar-haddon of Assyria.
23:1 Tarshish was a Phoenician city of unknown location, thought to be in Spain, Cyprus, or on the northern coast of Africa.
23:2 Sidon was the sister city to Tyre located on the coast about 20 miles north of Tyre. Tyre and Sidon were conquered by Babylon in 572 B.C. after a long siege. The fortified island city of Tyre withstood the attack, but was completely destroyed by Alexander in 332 B.C.
23:9 The LORD of hosts: See note on 6:3.
23:11 Against Canaan … its strongholds: A second reason for Tyre’s judgment (see note on vv. 1–18) was to further destroy heathen influence in Canaan, much of which the Phoenicians propagated (see Judg. 3:3).
23:13 The Chaldeans (Babylonians) are given as an example of an unsuccessful defiance of Assyria. See note on 21:1–10.
23:15–18 Tyre will have a future following Esarhaddon’s attack. She did in fact recover enough to withstand a siege by Nebuchadnezzar for 13 years (585 to 572 B.C.). Seventy years is a round number referring to an extended period of time.
Her future will be one of a seductive influence on international trade, as well as a contribution to Israel’s temple life (Tyre supplied cedar logs for the second temple, Ezra 3:7). Jesus visited Tyre’s territory (Matt. 15:21), and Paul found disciples there at the end of his third missionary journey (Acts 21:3–5).
24:1—27:13 This section is difficult and scholars are divided on its meanings. It is generally referred to as “Isaiah’s Apocalypse.” Following the lengthy section on the judgments of the nations, this section concerns itself with how God will consummate His reign over evil. It is best, therefore, not to try to pinpoint specific historical events in the chapters. In addition to prophecies about what God will do, there are hymns of praise and thanksgiving. As apocalyptic literature, much of the language is figurative. See note on Mic. 4:1–5.
24:1–6 The apocalyptic section opens with a picture of universal judgment for man’s sinfulness. The sin of mankind is clearly defined and summed up in the clause broken the everlasting covenant. There are many covenants made in the OT, but they all point forward to the covenant fulfilled by the atoning death of Christ on the Cross. The ultimate cause of this wrath of God, therefore, is rejection of the gracious offer of salvation made in the gospel of Christ Jesus.
It is not clear what form the devastation will take. The imagery suggests drought and possible earthquakes. Such judgments have happened throughout human history and will be climaxed during the time before Christ’s return, often referred to as the Great Tribulation.
24:7–13 The devastation will include the cessation of festivities (vv. 7–9), followed by total judgment upon the world’s confused society (vv. 10–13). Again, the language is symbolic.
24:14–20 Unidentified voices praise God for righteousness in the judgment (vv. 14–16), followed by a reiteration of the violent judgment (vv. 16–20). John refers to this same principle (Rev. 11:15–18).
24:21–23 That day: See note on Obad. 15. The LORD of hosts will reign: See note on Rev. 19:6–10.
24:23 The moon and sun are outdone by God’s glory.
25:1–12 A chapter of praise, which will be sung by God’s righteous throughout history, regardless of judgment. “I” is not Isaiah, but all God’s redeemed, especially those of the final apocalyptic scene.
25:2 City is symbolic language for urban life. It should not be identified with one particular city, ancient or future.
25:3–5 At the final judgment all people will honor God and stand in awe of His achievement.
25:6–8 In this mountain refers to Mt. Zion and is part of the symbolism that depicts God as being honored at an international feast that He has made. Some see here a reference to the marriage supper of the Lamb (Rev. 19:9). Swallow up death is borrowed by the apostle Paul to describe the effect of the resurrection (1 Cor. 15:54). As a result of this final victory over death, the Lord will wipe away tears (Rev. 21:4).
25:9–12 This passage consists of three loosely associated units. V. 9 is a thanksgiving for God’s salvation. Moab, representative of all unbelieving nations, will not enjoy the salvation (vv. 10, 11); and all military activity will cease with God’s complete salvation (v. 12).
26:1–21 Continues the song of praise begun in the previous chapter. In that day again marks it as apocalyptic. See note on Obad. 15.
26:1 The strong city is Jerusalem, which symbolizes the salvation of God’s people.
26:3 Perfect peace is expressed in Hebrew by shalom, shalom, a Hebrew method of putting great emphasis on a word. You will keep him in everything the word shalom implies: health, happiness, well-being, peace. The word translated mind is not the usual Hebrew word, but rather is a word meaning “creative imagination.” Isaiah’s thought is that he whose creative imagination, the seat of plans and ideas, is firmly founded on the eternal Lord, will enjoy shalom in all its implications.
26:5 The lofty city: See note on 25:2.
26:7–9 God’s judgments are a vital part of teaching righteousness to the unredeemed.
26:10–15 A lament over experiences under the domination of their captors, an awakening to the futility of the way of unbelief and a praise to the Lord for His longsuffering.
26:16–18 Expresses regret over failure to be a vessel for God and a faithful witness to the nations.
26:19 Dead shall live: The resurrection of the righteous dead affirms the hope of eternal life. See also note on 25:6–8.
26:20, 21 These verses give a word of hope to the faithful remnant awaiting God’s action. See note on 24:1—27:13.
27:1–13 The final chapter of “Isaiah’s Apocalypse” (see note on 24:1—27:13) contains two separate eschatological scenes: God’s final overthrow of evil (v. 1) and His future dealings with Israel, including a retrospective look at the judgment of the northern kingdom (vv. 2–13).
27:1 Leviathan is the name of a creature of chaos in ancient mythology, which is used by Isaiah as a type of God’s enemies who were incited by Satan (Rev. 12:9). It thus personifies evil, which God will ultimately slay.
27:2–11 Again Israel is compared to a vineyard, but unlike the vineyard in 5:1–7, this one will be fruitful (v. 6), because idolatry will be purged by the judgment of exile (v. 9). Struck Israel: God disciplined the northern kingdom, but His dealing with Israel will differ from the way He deals with the nations that He permits to strike Israel. They will perish; Israel will be purged and redeemed.
27:12, 13 Gathered: There will be a regathering of a remnant, not only from Assyria and Egypt, but at last from all nations. Israel and Jerusalem: See note on Zech. 8:1–17.
28:1—33:24 This passage returns to the latter part of Hezekiah’s reign and the struggles with Sennacherib. The main theme is Judah’s struggle with Assyria and the temptation to look to Egypt for support. See notes on 7:17 and 19:1–17.
28:1–13 Though concerned with Judah, Isaiah begins with a backward look at the miserable last decade of Ephraim, the northern 10 tribes. Their leaders and prominent people had become like drunkards, refusing to listen to Yahweh’s warnings. Hence, they fell in 722 B.C. to Shalmaneser, the strong one (v. 2).
28:3 Crown of pride: Israel gloried in the beauty of their capital city Samaria, and in the riches and luxury of their wealth.
28:5, 6 Spirit of justice (Hebrew ruach mishpat): Another reference to the eschatological ministry of the Spirit. Here the Holy Spirit is poetically pictured as the empowering source of judgment and that of strength to victorious soldiers in the army of the Lord standing against the assault of the enemy. Note that this passage reinforces the deity of the Spirit and oneness with the Father. It is not so much the Spirit of the Lord who will do this but the Lord Himself will be a spirit of justice. The Lord and the Spirit are one, and He does not merely give strength; He “is” strength to those in need.
28:5 That day: See note on Obad. 15. Remnant: See notes on Zeph. 2:7, 9.