28:9–13 The self-indulgent leaders despised the prophecies of Isaiah and ridiculed him with gibberish, implying that he was lecturing them with baby talk. Stammering lips: For their irreverence and stubbornness, God would send against them a foreign invader (Assyria) whose language would seem to them like gibberish; since they refused God’s instruction through the prophets, a foreign conqueror would speak judgment to them in another tongue (Assyrian). Paul quotes this passage in 1 Cor. 14:21 to explain that one use of the NT gifts of tongues and interpretation is that of a sign of warning to unbelievers. See note on 1 Cor. 14:21–25.
28:14, 15 From Israel’s example God makes application to Judah. They lacked faith in Yahweh, so they had made foreign alliances that they believed would protect them from death; but their ally, Egypt, would be a refuge of lies. Their willingness to knowingly flirt with hell’s ambassadors is frightening.
28:16–22 God reiterates to Judah that they should trust His actions. He has been consistently at work for years in Zion; His intent now, as for centuries past and future, is to work through the Davidic dynasty, a sure foundation. Though Hezekiah could have been the immediate focus of the prophecy, he was but a type of Christ, man’s proven security (a tried stone, 1 Pet. 2:6).
28:20 The bed is too short: Total reliance on mere human initiative and endeavor will leave us uncovered.
28:21 Mount Perazim … Gibeon: Perhaps a reference to God’s routing the Philistines through David at Baal Perazim (2 Sam. 5).
28:22 The arrogance of their mocking is evident in v. 15.
28:23–29 Just as the farmer brings forth a crop for his efforts, according to the wisdom God has instilled within him, God’s activities with His people have a purpose—bringing forth a spiritual crop.
29:1–8 Ariel means either “Lion of God” (see marginal note) or “Altar of Burnt Offering.” Because the implied altar was in the temple in Jerusalem, Ariel was a symbolic name for Jerusalem. In the hour of judgment (v. 6), though once like a strong lion, she would be like an altar of burnt offering (v. 2). The verses once again give divine insight into Sennacherib’s invasion. See note on 7:17.
29:5–8 Israel would be punished by an Assyrian invasion in 701 B.C., yet Assyria would gain nothing permanent by the conquest. She, in turn, would be torn by inner strife and be finally conquered by Babylon, which, in turn, would suffer the same fate. See note on 10:5–11.
29:9–16 Blind … drunk: A spiritual stupor characterized those in Judah who were rejecting the word of God. They had only a lip-service religion, denying God’s sovereign role. Because they have rejected divine counsel, God will make His book of true wisdom a closed book. Jesus (Matt. 15:8, 9) quotes v. 13 in reference to the Israel of His day. Paul alludes to v. 16 (Rom. 9:19–21) to prove God’s supremacy and sovereign actions in history.
29:17–24 Deaf … hear … blind … see: Blindness and deafness will not persist (v. 18), for one day Israel will see, hear, and learn doctrine (v. 24). Lebanon, famed for its great trees, symbolizes restored fertility to the Earth as part of the understanding. The passage is eschatological. See note on Obad. 15.
30:1–33 Counsel … but not of My Spirit: This chapter is a struggle between the LORD and Judah’s leaders who were bent on seeking foreign alliances (here with Egypt) as a protection against Assyria. They rejected divine guidance, grieving the Holy Spirit. They will be embarrassed for expecting Egypt’s shadow to be a sufficient shield from the heat of Assyria. See note on 20:1–6.
30:4, 5 Hezekiah’s ambassadors to Egypt (Zoan … Hanes) ultimately learned Egypt could not benefit them. See note on 19:11–15.
30:6, 7 Burden: See note on 13:1—23:18. Egypt’s caravans in the South (the Negev) will be of no help. Here called Rahab (an alternate name for Leviathan; see note on 27:1), Egypt can only “sit idle” (Hem-Shebeth; see marginal note).
30:12–17 Judah’s trust in the swift horses of Egypt (v. 16) rather than in God (v. 15) would result in their being left alone as a pole on top of a mountain (v. 17).
30:15–17 See section 3 of Truth-In-Action at the end of Is.
30:18–26 Be gracious to you: In spite of judgments, the LORD is eager to bless His people. The day will come when the people will hear teachers like Isaiah and walk in divine guidance. As a result idolatry will be abandoned and true worship embraced. In that day all nature (vv. 23–26) will cooperate and God’s glory will outshine the sun. See note on 29:17–24.
30:27–33 In preparation for that day, God will visit with indignation the enemies of Israel, including Assyria, the present foe. See note on Zech. 12:1–9. Tophet: A place in the Valley of Hinnom where sacrifices, including children, were offered to the god Moloch; it suggests a funeral pyre and symbolizes that the foreign king would be dead by God’s breath of judgment.
31:1–9 Woe to those who go down to Egypt: Continues the Lord’s warning to Judah against an alliance with Egypt, which showed distrust of the Holy One of Israel. See note on 30:1–33.
31:4–9 Again, God will not forsake His people forever; there shall be restoration. See note on 30:18–26. Two metaphors are used for the Lord’s defense of Jerusalem. He will come as an irresistible lion (v. 4), perhaps a reference to the Lion of the tribe of Judah, and as birds flying over His city. In that day they will throw away their idols; then Assyria, a type of all Judah’s enemies, will be devoured. See note on 30:27–33.
32:1–8 This civics lesson describes leaders reigning in righteousness, an obvious contrast to the current leaders. The ideal pictured makes the passage messianic, describing Christ’s current reign in the spiritual dimension and His physical reign during the Millennium (Rev. 20:1–6).
32:1, 2 Princes are likely the royal sons of the court (see Rev. 20:4). When properly ruling they protect society (v. 2).
32:3–8 Not only were the leaders at fault but the public was imperceptive in allowing its deficient leaders to rule. Their social maladies will be reversed with the reign of the righteous King.
32:9–15 Complacent daughters: The lack of perception of vv. 3–8 is exemplified in Isaiah’s interaction with a group of women. They perceive peace when God’s Spirit has identified turmoil.
32:10 Disaster will strike by the end of the agricultural year.
32:15–20 Isaiah combines his eschatology and pneumatology in this reference to the Spirit, which is to be poured out from on high. He pictures the Holy Spirit as the source of all end times blessings. Here is the first time there is a connection between the ministry of the Spirit and the moral and ethical results of salvation such as justice and righteousness. The Spirit is not only involved in the ministry of judgment (28:6) but He is also the source of a peaceful, ethical existence.
32:15 Spirit is poured upon us: The significance of this phrase is seen in other uses of the word for “pouring out” (Hebrew ‘arah) and is similar to the action of Rebekah when she poured water out of her jar for the camels in Gen. 24:20. The verb form of the word is used in Is. 53:12 as the Servant of the Lord “poured out” or “emptied” His soul in an act of complete surrender of His life to death (Phil. 2:7, 8). Here is a picture of God freely and totally giving Himself as both Son and Spirit. He freely gave His Son (John 3:16), and He freely gives His Spirit (Luke 11:13).
33:1–6 You who plunder is likely a reference to Sennacherib, king of Assyria, who had betrayed and plundered Judah, although some identify “you” as Babylon. He in turn would be plundered and destroyed because of Jerusalem’s trust in Yahweh (vv. 5, 6). See notes on 10:5–11 and 22:8–14.
33:7–13 Yahweh will triumph in spite of widespread devastation by the Assyrians of the whole area from Bashan (east of the Jordan) to Carmel and Lebanon (on the seacoast).
33:14–24 Who will endure the devouring fire of testing? The righteous (v. 15) who will also see the King in His beauty, a prophecy with messianic overtones. In Judah’s God-given victory, the Assyrian officials that domineered for a while and spoke in obscure [foreign] speech will be removed. Jerusalem (Zion) is likened to the tabernacle in the wilderness, but its stakes and cords in the coming quiet time will never be disturbed as the LORD dwells permanently among His people. Though historically referring to Jerusalem’s recovery from Assyrian invasion, the section is also eschatological. See note on Zech. 8:1–17.
33:21 Galley with oars: No ship of war will successfully invade.
33:23 Jerusalem is likened to an ill-prepared ship, but the God of v. 22 makes possible the victory described at the end of v. 23.
34:1—35:10 Isaiah continues to alternate between woe and judgment upon the rebellious (ch. 34) and promises of peace and blessing for the faithful (ch. 35). Because the prophecies are apocalyptic, much of the language is symbolic.
34:1–17 Nations: See note on 13:1—23:18.
34:4 The host of heaven refers to heavenly bodies, such as the stars, which will experience catastrophic disturbances in the last days.
34:5 Edom: A land southeast of the Dead Sea inhabited by the descendants of Esau; it included the land of Mt. Seir, its highest peak, and Sela (Petra), its capital city. Edom, almost always Israel’s enemy, who rejoiced at the fall of Jerusalem, is symbolic of all evil and hostile nations. See note on Obad. 10, 11.
34:6 Bozrah: A chief city in Edom (Idumea); its name means “Impenetrable,” and it is a symbol of evil’s pride. The destruction of rebellious nations, of which Edom and Bozrah are symbols, will be so complete that it is typified by the barrenness of a land of thorns and wild animals (vv. 13–15).
34:16, 17 The book likely refers to similar sections earlier in Isaiah. Cast the lot means Yahweh has irrevocably ordained the judgment symbolized by the wild animals’ inhabitation.
35:1–10 After the judgments are consummated, God will reign in righteousness and peace. This section is again messianic, fulfilled in stages by the ministry of Christ. See notes on 32:1–8 and Obad. 15.
35:2 The beauty of the messianic reign is likened to that of Lebanon, Carmel, and Sharon, the beauty spots of Israel. See note on 29:17–24.
35:3 Heb. 12:12 quotes this verse as part of a Christian’s response to God’s discipline process. This again shows the multifaceted application of such messianic promises. See note on vv. 1–10.
35:8–10 See section 3 of Truth-In-Action at the end of Is.
35:8–10 Holiness is a basic attribute of Yahweh. Isaiah refers to the Lord 26 times as the “Holy One of Israel.” Those who share in God’s holiness by justification through Christ will walk the Highway of Holiness with joy and gladness.36:1—39:8 A near verbatim repeat of 2 Kin. 18:17—20:19. The section forms a link between Isaiah’s woe section (chs. 1—35) and his comfort section (chs. 40—66). It also serves as a transition in Judah’s history from the dominance of Assyria to the role of Babylon.
The historical setting is the ill-fated invasion of Jerusalem by Sennacherib in 701 B.C. The chapters are written in prose, except for a prophetic utterance by Isaiah and King Hezekiah’s poem of praise. See notes on 22:5–7 and 2 Kin. 18:13–37.
36:1–10 See section 4 of Truth-In-Action at the end of Is.
36:1 Fourteenth year: See note on 2 Kin. 18:1, 13.
36:2 Rabshakeh: This Aramaic word is not a name but a title, meaning “cupbearer,” “field marshal,” or “Chief of Staff” (marginal note). Lachish was a fortified city of Judah 30 miles southwest of Jerusalem.
36:4–6 What confidence is this? Judah under Ahaz had made an alliance with and paid tribute to Assyria. Because of fear of invasion by Assyria, Hezekiah, along with leaders of other nations, had wrongly made an alliance with Egypt. Sennacherib invaded to put down the rebellion. See note on 30:1–33.
36:7–10 Hezekiah had destroyed the places of idol worship in Jerusalem (2 Chr. 29; 30). Following the reform, zealous Judahites moved throughout the countryside destroying other places of worship (2 Chr. 31:1). The Rabshakeh deridingly suggests Hezekiah may have even had them destroy places of Yahweh worship (v. 7). Furthermore, because the people of Judah had been guilty of worship at these shrines, he argues that the LORD told him to destroy Judah. He is, in part, correct. See notes on ch. 30.
36:11–20 Rabshakeh made his threats in Hebrew rather than in Aramaic, the diplomatic language, in order to intimidate the soldiers on the wall. He casts doubt on Hezekiah’s integrity, then recalls Assyria’s seemingly endless military victories. His boast against the very Lord he claimed to represent (v. 10) will be his downfall.
36:12 He refers to the depths to which they will be forced to stoop if besieged.
36:13–22 See section 4 of Truth-In-Action at the end of Is.
36:19 Hamath and Arpad were cities of Syria, which fell to Assyria between 740 and 722 B.C. Sepharvaim was a city of unknown location.
36:22 Torn clothes were a symbol of humility and repentance, like sackcloth.
37:1–7 House of the LORD: The Rabshakeh relied upon threat, ridicule, and blasphemy to subdue Judah. Hezekiah went to the house of the Lord, and inquired of Isaiah. See notes on 2 Kin. 19:8–19; 19:35, 36.
37:1, 2 See section 4 of Truth-In-Action at the end of Is.
37:3 The metaphor depicts their hopelessness and risk of death.
37:4 The king’s actual intent is identified as being a spiritual affront more than a military victory.
37:8–13 See section 4 of Truth-In-Action at the end of Is.
37:8–13 Lachish (see note on 36:2) has apparently fallen. Sennacherib moved to destroy Libnah, another Judean city, when he heard Egypt had entered battle to help Jerusalem (Tirhakah … Ethiopia). This prompts a letter to Hezekiah with content similar to the verbal threat made by the Rabshakeh. See note on 36:11–20.
37:12, 13 Assyria had destroyed numerous Mesopotamian cities and their gods.
37:14–23 See section 4 of Truth-In-Action at the end of Is.
37:14–20 See note on vv. 1–7.
37:16 God dwelling between the cherubim refers to His presence above the ark of the covenant in the temple.
37:21–29 Through Isaiah, the LORD speaks concerning Sennacherib. See notes on 10:5–11 and 10:7, 8.
37:22 This pictures Jerusalem as a virgin because she has not been and will not be violated by Assyria.
37:26 From ancient times reflects the doctrine of the sovereignty of God. Nations may glory in their conquests, as did Assyria, but it is God who uses them as His instruments.
37:30–32 The Lord now addresses His message to King Hezekiah. He offers a sign that Judeans would survive the siege as a testimony to His faithfulness.
37:33–35 The LORD prophesies the failure of the Assyrian invasion of Jerusalem. Sennacherib’s defeat was the result of earnest prayer by Hezekiah.
37:36–38 See notes on 2 Kin. 19:35, 36 and 19:37.
38:1–22 Ch. 38 is the account of the life-threatening illness of King Hezekiah and his miraculous healing in answer to prayer. See note on 2 Kin. 20:1–7.
38:8 See note on 2 Kin. 20:8–11.
38:9–20 These verses express Hezekiah’s reaction to the thought of being doomed to death. He appeals to God for help. When he receives it, he evaluates the meaning of life in terms of worshiping God. Doing so, he exemplifies the NT believer’s attitude at being rescued from death and given eternal life.
38:15–20 It was for my own peace: God’s promise of healing brought joyful relief to the king; his spirit was totally revived.
38:17 If God is making no further accusation regarding a man’s past sins, then the man should sense no further condemnation over them.
38:21 God chose to miraculously heal Hezekiah through a simple medical procedure (see John 9:6–15). It is not clear why a simple boil was nearly fatal (v. 1).
39:1–8 This chapter recounts Hezekiah’s great diplomatic blunder. Because of pride in wealth and military might, he showed the Babylonian envoys all the treasures and arms of Judah. Isaiah rebuked Hezekiah and predicted that one day Babylon would carry away all the wealth along with the people themselves. The prophecy was fulfilled 100 years later, exactly according to Isaiah’s prediction. Instead of repentance for prideful error, the king merely remarked that he, at least, would have peace during his reign. See note on 2 Kin. 20:12–19.
39:1 Merodach-Baladan means “The God Marduk Has Given an Heir.” He died about 695 B.C.
40:1, 11 See section 2 of Truth-In-Action at the end of Is.
40:1 Comfort My people: Ch. 40 is transitional, paving the way for the remainder of the Book of Isaiah. Chs. 1—39 dealt predominantly with burdens of judgment against disobedient Judah, Israel, and the pagan nations. Beginning with ch. 40, Isaiah prophesies Jacob/Israel’s return from captivity and deals primarily with comfort, peace, the Messiah’s advent, and His future reign. Some scholars see in the change of subject matter a change in authorship also. This is not likely. See Introduction to Isaiah: Author.
40:2 Jerusalem … her warfare is ended clearly marks a change of Jerusalem’s status from previous chapters. Isaiah is speaking from the standpoint of her fall in 587 B.C., although that will not happen for over 100 years. See note on 39:1–8.
40:3–5 God is pictured as returning to Jerusalem from the Arabah. Jerusalem’s judgment had called for His departure. See note on Ezek. 10:1–22. Matt. 3:3 applies v. 3 to John the Baptist’s heralding of Christ. This clearly indicates that God’s ultimate return is through the Messiah, to a very different Jerusalem. See notes on Ezek. 40:1—48:35; Gal. 6:16; Rev. 21:2.
40:6–11 All flesh refers to Babylon who shall also fall, allowing the remnant to return. See note on 21:1–10. The verses also apply to mankind’s frailty in general and God’s reign through the Messiah.
40:7 Breath of the LORD=“spirit of the LORD” (KJV). This passage opens with words popularized in Handel’s Messiah (40:1–3) and is the prologue to the second half of the book (40—66). The Spirit-breath of the Lord blows in the life of man, amplifying the frailty of his humanity by picturing man as a fading flower and withering grass. This fading, withering man is both comforted and given strength by the Word of God and the Spirit-breath of God. Failing man must focus his faith on the unfailing Word of God and the unfaltering resource of the Spirit of God. Figuratively, Isaiah proclaims that both the Word of God and the Breath of God come forth from the mouth of God (40:5–8).
40:12–31 Isaiah describes aspects of God’s greatness, sovereignty, and future strategy for the world. They develop the idea of God’s ultimate return to Jerusalem through the reign of the Messiah.
40:12–14 Measured the waters: God’s omnipotence in the Creation and His infinite knowledge. See note on Job 36:1—37:24.
40:15–17 Nations … a drop in a bucket: A statement of the sovereignty of God over all nations. See note on 13:1—23:18.
40:18–20 Molds an image: Isaiah mocks the fact that man thinks God’s greatness can be captured in a carved image. This is the essence of the Second Commandment (Ex. 20:4–6).
40:27–31 See section 5 of Truth-In-Action at the end of Is.
40:27–31 My way is hidden: A proper understanding of God’s dealings in life comes only by knowing His perspective and ways. This calls for great patience (v. 31). Wait on the LORD means to go about the routines of life with a fervent, patient hope that He will consummate His rule in His time; He will deal with evil. Such an inner attitude gives one strength to mount up above the moment, with vigor to go on. See Rom. 8:18–30.
41:1–20 This section is a type of trial scene. Israel had complained against God’s care (40:27); He now counters that idea by showing that her interests are in mind as He sovereignly controls nations.
41:1 Coastlands: Philistia and Phoenicia, called as witnesses to the speech.
41:2, 3 One from the east: A reference to Cyrus, the successful Persian conqueror who would decree the release of Judah from captivity. God is behind his success. By the way … his feet: A master statesman, Cyrus won many victories through diplomacy, never having to travel personally to many areas to war.
41:4 God in His sovereign rule had foreordained Persia under Cyrus to be one of the great Gentile world powers and the emancipator of Judah.
41:5–7 The coastlands tremble with fear at the supremacy and sovereignty of God and resort vainly to their golden images.
41:8–13 My servant: Israel is called the servant of Yahweh as God reassures them of their special status as descendants of Abraham. They are to be His instrument of divine revelation, witness to the nations, and lineage of the Messiah (43:10; 44:1, 8, 21; 45:4; 48:20). Isaiah’s use of “servant” develops Israel as a type of Christ, the ultimate Servant (42:1; 49:5; 50:4–10; 52:13; 53:11).
41:14–16 You worm Jacob: Israel is called a worm, a symbol of weakness, but Yahweh will make His servant into a threshing sledge, an instrument that in His hands will pulverize the mountains, her current difficulties. The verses are a call to expect deliverance as the people rejoice in the LORD.
41:17–20 Will not forsake: See notes on 10:20–23 and 29:17–24.
41:21—42:13 God challenges the false gods to deal with the future (41:21–29) and returns to another significant role of His servant in history (42:1–13).
41:21–24 Declare to us things to come: God, who through His prophets often predicted the future, challenges the idolatrous gods to produce any true prophecy of the future.
41:25 Cyrus’s conquests were both east (v. 2) and north of Judah. His decree that freed the exiles to return to their land declared the Lord’s name (Ezra 1:2–4).
41:26–29 After asking about the prophetic abilities of the false gods (vv. 21–24), the conclusion is given that they are unable to predict the future.
42:1–9 See section 5 of Truth-In-Action at the end of Is.
42:1–4 Behold! My Servant: Israel was previously called God’s servant. See note on 41:8–13. The Servant here appears to be someone different. The NT’s use of v. 1 (Matt. 3:17; 12:18–21; 17:5) marks the section as clearly messianic, fulfilled in Christ. As such, it is the first of four “Servant Songs” depicting Christ (see also 49:1–6; 50:4–9; 52:13—53:12). Acts 3:13 says, “The God of Abraham … glorified His Servant Jesus.” Historically, some scholars interpret Cyrus to be the servant, fulfilling the role of a type of Christ. See note on vv. 5–9.
Isaiah prophesies that Christ will bring forth justice to the nations without violence; He will encourage the bruised; He will not give up until His work is done.
I have put My Spirit: The Servant will accomplish His intended mission through the power of the Holy Spirit (Luke 4:14) just as His servants are to accomplish their mission with the same empowerment (Acts 1:8).
42:5–9 I, the LORD, have called You: Considerable controversy surrounds the interpretation of this section. Many scholars feel it is independent of vv. 1–4 and refers to Cyrus. See note on 41:2, 3. Others see it as a continuation of vv. 1–4, further describing the Messiah’s ministry. The latter is more probable, with the people (v. 6) being mankind. The former things … pass refers to the events leading up to Cyrus’s decree that Israel could return to Jerusalem.
42:10–13 The accomplishments of the Servant call for a new song of praise to the LORD. Kedar is a tribe in the northern Arabian Desert. Sela is likely Petra.
42:14–25 Isaiah now shifts focal points. My servant (v. 19) here is Israel/Judah; the section is a lament looking back on the disobedience that led to God’s judging anger. The fundamental problem leading to the judgments was trust in carved images (v. 17). See note on 7:17.
43:1–21 I have redeemed you: Here is assurance of God’s providential care for His people and of their redemption from captivity. The words “redeemer,” “redeem,” and “redemption” are common to Isaiah and hark back to God’s deliverance from Egypt.
43:1–5 See section 5 of Truth-In-Action at the end of Is.
43:3, 4 God gave other conquests to Cyrus in response to his freeing of God’s people to return to their land.
43:4 God providentially controlled Persia and Egypt to fulfill His destiny for Israel. See also vv. 14, 15.
43:5, 6 In addition to the return from Babylon, these verses likely point to God’s gathering of His remnant throughout history. See notes on Zeph. 2:7 and 2:9.
43:11 See section 5 of Truth-In-Action at the end of Is.
43:16–21 Judah is called upon to forget when she struggled to be a nation among nations (1 Sam. 8:5, 20). God has a new destiny. A new thing is this people being built through the historical processes of the captivity and return.
43:22–28 You have not called upon Me, O Jacob: Israel had not yet been fully reformed; though many duties are lacking, still there is assurance that the transgressions will be blotted out. Her future will be different from her past.
43:23, 24 They were not faithful with their offerings even though those offerings would not have been burdensome. The only burden present in their relationship with God was their burdening of Him with the excessive sins.
43:23 Burnt offerings: See notes on Lev. 1:3, 4. Grain offerings: See note on Lev. 2:1.
43:24 Sweet cane was one of the ingredients in the holy anointing oil (Ex. 30:23).
43:25–28 Your first father was likely Jacob. Your mediators were Moses, Aaron, and their successors. The princes were the leaders of the Jerusalem priesthood. I will profane means God will take away their priestly status.
44:1–5 Reproach (43:22–28) turns to promise of blessing. See note on 41:8–13. Jeshurun: A poetic term of endearment applied to Israel (see Deut. 33:5).
44:3 This is the second prophetic reference to the coming outpouring of the Spirit of God. The Lord will pour His Spirit upon the descendants of Israel. This verb (Hebrew yatsaq), although an obvious synonym for the pouring as in 32:15, is a different word used most often in a different context. It is frequently used for the pouring of anointing oil (Gen. 28:18; 35:14; Lev. 2:1; 8:12; 14:26; 21:10; 1 Sam. 10:1; 2 Kin. 9:3, 6), and here may be understood as a reference to the empowering and equipping anointing ministry of the Holy Spirit.
44:6–20 The prophet voices another warning against idolatry. This section shows the absurdity of idolatry as compared with the worship of the one true, dependable God, Yahweh, the Rock (v. 8). See notes on 40:18–20 and 41:5–7. The message was not heeded, for a similar one was preached by Jeremiah and ignored (Jer. 10) approximately 100 years later.
44:18 Those who choose blindness are given over to blindness so that they can experience the fullness of their choice and, hopefully, repent of it.
44:28 Cyrus: See note on 41:2, 3.
45:1–13 Isaiah continues with Cyrus. Cyrus is said to be anointed in the sense that God chose him for a special mission. God, through Isaiah, called Cyrus by name 100 years before his time to prove to the Persian king that He, Yahweh, was the only true God. Note the confession of Cyrus in Ezra 1:3. Josephus says that Cyrus released Israel when he was shown the prophecy of Is. 45.
Some modern scholars reject Isaiah’s authorship of this part of the book on the grounds that a prediction of Cyrus by name would be an impossibility. Those who believe in the supernatural character of prophecy and the divine inspiration of the Scriptures have no problem with this or other prophetic predictions. See Introduction to Isaiah: Author.
45:3 The treasures of darkness were Egyptian booty and control of Egyptian trade routes.
45:14–25 This is a dialogue between God and Cyrus. It again affirms that God’s goals are being accomplished through him (God is in you). See note on 41:2, 3.
45:14 Egypt, Cush (south of Egypt), and southwestern Arabia (Sabeans) were to be subdued; and the prisoners would somehow acknowledge Yahweh’s working through Cyrus.
45:23 Every knee shall bow: Quoted by Paul in Phil. 2:10, 11 as being fulfilled through Christ at the end of this age.
46:1–13 This is a chapter of two major contrasts: idols, which must be supported as opposed to Yahweh, who supports Israel (vv. 1–7); God’s plan to use Cyrus to restore Jerusalem and Israel’s stubbornness in approving the plan (vv. 8–13).
46:1 Bel and Nebo were gods of Babylon. Israel needed to see their futility as a warning to avoid these false gods with which they would be surrounded during their captivity in Babylon.
46:3, 4 From birth refers to the days of Abraham. Your old age refers to the Judah of Isaiah’s day.
46:11 A bird of prey is a reference to Cyrus who would restore Jerusalem.
47:1–15 Another message of judgment against Babylon for idolatry, sorcery, self-indulgence, arrogance, and cruelty to God’s people, particularly to the elderly. See notes on 13:1–22 and 14:4–11.
47:1 Virgin daughter of Babylon: The city is called a virgin because her walls had never been breached, but her virginity would be ended by Cyrus.
47:2 Babylon is likened to a slave who will have to earn her way.
47:4 The LORD of hosts: See note on 6:3.
47:5 The Lady of Kingdoms: Babylon’s destruction is portrayed in terms of a dethroned queen. Although Cyrus’s 539 B.C. invasion did not annihilate Babylon, it was substantially destroyed.
47:6–15 See notes on 10:5–11 and 10:7, 8.
47:13 The monthly prognosticators divided the heavens into segments to study the movement of stars and planets so as to predict Earth’s events. Present-day zodiacal maps derive from them.
48:1–11 An indictment against Israel for idolatry, obstinacy, and hypocrisy. Israel went through the motions of true worship; but, scorning the true prophet, she trusted more in her secret idols and will need refining through captivity.
48:12–16 God speaks again to Israel, confirming His choice of Cyrus. See note on 47:1.
48:12 First … Last: This declaration by Jesus is part of the last words of Scripture (Rev. 22:13).
48:16 This may refer to Isaiah or Cyrus, both sent by God; but it is more likely to be the Messiah speaking of His sending forth by the Father and the Spirit. From the beginning He was there. It is one of several OT indications of the Trinity.
48:18 Oh, that you had heeded My commandments: God had promised comfort and peace to Israel (the theme of chs. 40—66), but His people persisted in disobedience. Had they obeyed, Your peace would have been like a river. Nonetheless, they will be delivered from Babylon (v. 20).
49:1–6 The second of the Servant Songs. See note on 42:1–4.
49:1 Called Me from the womb: Similar callings would be experienced by Jeremiah (Jer. 1:5) and Paul (Gal. 1:15).
49:3 My servant … Israel: See note on 41:8–13.
49:4 Isaiah prophetically portrays Christ’s inner frustration at the apparent lack of results in His ministry. The NT is relatively silent in this regard. It is alluded to, however, in His lament over Jerusalem (Matt. 23:37–39).
49:5 Israel is gathered to Him: See notes on Zeph. 2:7 and Gal. 6:16.
49:6 A light to the Gentiles is alluded to by Simeon in his blessing of the child Jesus (Luke 2:32).
49:7–13 Isaiah continues with the Servant’s involvement in Israel’s return from Babylon. Most scholars see the Servant (v. 7) two ways: 1) historically, as Darius, and 2) prophetically, as a type of Christ. Each one would have a role in facilitating Israel’s return at different times in history to come. It is also apparent that the specifics of this restoration look beyond the postexilic return to Christ’s care for His church throughout this age. See John 10:1–30 and Luke 4:18, 19.
49:7 Him whom man despises: Darius I, a spear-bearer to Cambyses who was only remotely related to royalty, was thought an unlikely candidate for the Persian throne. Christ, his antetype, was also despised (Luke 10:10).
49:8 Some scholars feel similar words were previously spoken to Cyrus. See note on 42:5–9.
49:11 My highways: See note on 35:8–10.
49:12 Sinim is likely Aswan in Egypt.
49:13–16 See section 5 of Truth-In-Action at the end of Is.
49:14–26 The LORD has forsaken me: Israel complains of being forsaken, but the Lord promises to inscribe them on His hands. He will overcome Israel’s destroyer, clothe Israel in ornaments, multiply her numbers, and cause the nations to help her. He will indeed be her Savior and Redeemer. See notes on 43:1–21; 43:5, 6; Obad. 15.
49:15 This is one of several instances in the OT that feminine imagery is used to describe God’s character or actions. God is neither male nor female, but both man and woman are equally made in His image (Gen. 1:27).
50:1–3 God continues to deal with the complaint that He has forsaken Israel.
50:4–9 The third Servant Song. See note on 42:1–4. Historically, many see this unidentified Servant as Zerubbabel, in his post-exilic leadership and teaching roles, another type of Christ.
50:4, 5 One of the gifts God gave the Servant (Christ) was the tongue of the learned, the ability to deliver effectively the message He was given (see John 7:46). Not rebellious defines His submission to God’s strategy (see Matt. 26:39).
50:6 This is a clear prophecy of Christ’s vicarious suffering. Matthew alludes to this verse three times (26:67; 27:26, 30). See note on 53:4.
50:7–9 The Servant turns to a note of triumph, seeing Himself as having won a great legal battle with God’s help. Luke alludes to the flintlike steadfastness of Christ’s devotion (Luke 9:51).
50:10, 11 Let him trust is an exhortation to trust in Yahweh’s Servant; the other option is to ignore Him, in which case one will ultimately lie down in torment.
51:1–8 Look to the rock: The Lord challenges Israel to return in thought to her origin as the seed of Abraham, chosen to bring blessing to all the nations. Through Israel as God’s witness, the world will enjoy salvation and righteousness (v. 6). See note on 40:1. Historically, this was prophesied for the postexilic remnant under Zerubbabel.
In the broadest application, these truths apply to the Chris-tian, the descendant of Abraham in Christ. See notes on 35:1–10 and Gal. 6:16.51:9–16 The arm of the LORD that brought Israel through the Red Sea will also deliver her from Babylonian captivity and restore her in Zion. The Lord who spoke the heaven and Earth into being now speaks to Israel: You are My people. See note on 41:8–13.
51:9 Rahab … the serpent is a reference to the same personage, namely, Egypt. See note on 30:6, 7.
51:13 The oppressor refers historically to the Babylonian Empire.
52:1, 2 Awake, … O Zion: See note on 51:17–23.
52:1 Uncircumcised … unclean: Gentile foreigners.
52:3–12 Another celebration of God’s anticipated coming to the waste places of Jerusalem. Its fulfillment is twofold: the return from Babylonian captivity, and the salvation of our God in Christ. This latter is seen in Isaiah’s use of that day. See note on Obad. 15.
52:4 The Assyrian oppressed: See notes on 7:17 and 10:7, 8.
52:7 Beautiful upon the mountains: God will overthrow Babylon. Darius, the Lord’s chosen instrument, has established his authority and will decree restoration to Zion. Let the watchman climb the mountains and proclaim this good news, Your God reigns! Paul quotes this verse in Rom. 10:15 with direct reference to preaching the gospel.
52:10 Made bare His holy arm: This is a colloquialism meaning “God will roll up His sleeves” and use His sword to redeem His people in the sight of all the nations.52:13—53:12 Behold My Servant: This is the final Servant Song: See note on 42:1–4. It is one of the greatest passages in the Bible, the mountain peak of Isaiah’s book, the most sublime messianic prophecy in the OT, relating so many features of Jesus Christ’s redemptive work.
The song concerns the enemies’ killing of the Servant (Messiah) (53:4, 5), who astonishingly is restored to life by Yahweh (53:10). All His suffering and His death are for others’ sins (53:5).
Some commentators, looking for a historical figure to fulfill this role as a type of Christ, see the servant here again as Zerubbabel. See note on 50:4–9. Based on the fact that he “mysteriously” disappears from Scripture prior to the dedication of the second temple, some scholars see in this text that he was beaten and murdered.
52:13 Exalted … very high: After the utmost suffering, the Servant will be highly exalted (see Phil. 2:6–11).
52:14 Marred more than any man: The suffering and physical disfigurement of the Servant would be unparalleled. The crown of thorns precedes the crown of glory (see John 12:23–25).
52:15 Sprinkle many nations: The Servant’s atoning sacrifice will cleanse many Gentiles and cause even kings to be astounded at the result of suffering.
53:2 Root out of dry ground: Refers to the unexpected nature of His coming, as from unlikely soil. Further, there would be nothing spectacular or stately to signal His identity as the King.
53:3 Acquainted with grief: To be our perfect High Priest, Christ Jesus had to know our griefs by experience. See notes on Heb. 2:14, 15 and 4:15. Despised: See note on 49:7.
53:1–12 See section 2 of Truth-In-Action at the end of Is.
53:4 Has borne … carried: These verbs mean “to take upon oneself,” or “to carry as a burden,” obvious references to vicarious suffering. The remainder of the chapter speaks of the Servant’s vicarious suffering. Grief … sorrows: These nouns have reference to sicknesses, both spiritual and physical. See note on Matt. 8:17. Smitten by God: The Servant’s suffering is part of God’s providential plan.
53:5 Transgressions … iniquities are literally wickedness and rebellion. Our: The pronoun is emphatic; He suffered not for Himself but for mankind’s sins and sicknesses (v. 6). Stripes … healed: Peter sees this as referring to Christ on the Cross. See note on 1 Pet. 2:24, 25.
53:7 Opened not His mouth is a statement of the Servant’s complete submission. Philip the evangelist expounded this verse to the Ethiopian eunuch, leading him to Christ (see Acts 8:32).
53:8, 9 He had done no violence depicts the sinlessness of Christ in spite of the fact He suffered great injustice (v. 8). The rich … death prophesies Christ’s decent and honorable burial in the tomb of Joseph of Arimathea (Matt. 27:57–60).
53:10 Offering for sin: Christ’s death on the Cross was the infinite sin offering, the only offering that could atone for the sins of mankind. See note on v. 4. Prolong His days is paradoxical in light of the Servant’s death. It is an obvious reference to Christ’s resurrection. His seed are His redeemed.
53:11 Justify many: By bearing man’s iniquities, Christ obtains a righteous standing before God for all who personally accept His atonement. See Rom. 5:1.
53:12 Made intercession here means more than prayer. It is a summary statement meaning that Christ gave Himself completely on behalf of mankind. I will divide … the strong is symbolic language denoting Yahweh’s reward of Christ for His faithfulness. See note on 52:13.
54:1–10 Historically, these verses prophesy Jerusalem’s restoration under Darius. Again future prosperity is promised in response to Israel’s complaint of being forsaken. See note on 49:14–26. In type this passage also teaches how Christians overcome the trauma of grief and the barren areas of life.
54:1 The good news of the atoning work and exaltation of the Servant is followed by a command to the barren woman (Israel) to prepare for expansion of Yahweh’s covenant family. Israel in captivity is compared to a barren woman, an object of dis-appointment and scorn in the ancient world. To sing in the face of such a state would be a cruel act, were it not for the power of song. Isaiah’s word is to deal with the barrenness through worship, to enthrone God in song in order to release His miraculous provision. See note on Ps. 22:3.
54:2 This amplifies v. 1. As an act of faith, the yet barren exiles are to make provision for God’s expansion (v. 3).
54:4 The shame of your youth is a reference to the bondage in Egypt. The reproach of your widowhood is a reference to the Babylonian captivity.
54:7 I will gather you: See note on Zeph. 2:7.
54:11–17 This section is best interpreted eschatologically. See note on Ezek. 40:1—48:35.
54:17 This is the heritage: Though Yahweh’s people must await the world to come for the consummation of this promise, it is also applicable now. God does foil evil plots and accusations against His people.
55:1–5 Yahweh addresses the exiles. He summons them to detach themselves from Babylon’s influences (v. 2) that they may enjoy His gracious, abundant meal (true satisfaction in Him as returnees to Jerusalem).
55:1 Have no money: God’s abundant life is free.
55:3 The sure mercies of David defines God’s covenant in terms of God’s acts of faithfulness to David. Paul applied this to life in Christ (Acts 13:34).
55:4 A witness to the people: A new Leader will assume David’s role. This is a reference to Christ (see Rev. 1:5); Isaiah still has the Servant in view.
55:6–13 In anticipation of the restoration of His people, Yahweh calls Israel to repent (vv. 6, 7). He addresses any who doubt that He is about to move by reminding them that His plans transcend man’s; man cannot always accurately read God’s ways (vv. 8, 9); nothing can stop His decrees (vv. 11–13).
55:11 God’s promises and plans (words) are as sure of fulfillment as the fact that it rains and snows (v. 10).
55:12, 13 These verses symbolically depict creation’s joy at God’s redemptive action. Fulfilled in part in the postexilic return, the verses are ultimately messianic and eschatological. They depict cosmic joy at the reign of Christ (see Luke 2:13, 14) as well as prophesy the world to come when “creation itself also will be delivered from the bondage of corruption” (Rom. 8:21).
56:1–8 A prophecy that God’s salvation will include people of all nations. After the return from Babylon, there were many Gentile proselytes to Judaism. In the reign of the Messiah, Jews and Gentiles worship God together (see Eph. 2:11–22).
56:2 Son of man is mankind. Who keeps … the Sabbath symbolizes the entire process of repentance and a desire to walk with Yahweh.
56:3 The eunuch represents anyone previously excluded from full participation in worship. See Deut. 23:1.
56:5 Better than … daughters: See Matt. 8:5–12.
56:9—57:13 The time period of this passage is uncertain, perhaps after Hezekiah’s reign and leading up to the Babylonian invasion of Judah. The reign of Hezekiah’s son Manasseh was unrivaled in its sinfulness (2 Kin. 21:1–9, 16), from which Judah never fully recovered.
57:4 The idolaters were mocking and making rude gestures of contempt to the faithful remnant.
57:5 Slaying the children refers to child sacrifice to Molech. See note on Jer. 32:35.
57:9, 10 Descended to Sheol refers to the low estate into which they have fallen. They are seen as serving Satan. Nonetheless, they did not repent (v. 10).
57:11 From of old: They have taken advantage of God’s longsuffering and the fact He did not totally annihilate them “on the spot.”
57:14–21 A contrite … spirit: God will have mercy and forgive those who repent with a contrite heart; He greatly desires to be at peace with His wayward family, but there can be no peace for the wicked and unrepentant.
58:1–5 See section 1 of Truth-In-Action at the end of Is.
58:1–5 Israel has yet another transgression, that of defective worship, particularly the wrong concept of fasting. Israel worshiped and sacrificed with regularity, but their works belied their religion. Their ostentatious self-denial was really selfish. They were ignoring the real needs.
Some see this as a word to Judah in Isaiah’s day. See note on 1:11–15. Others see it as a prophetic word to the returned exiles during their first decade of return.
58:4 Their fast days turned into times of physical strife.
58:6–14 See section 1 of Truth-In-Action at the end of Is.
58:6–14 The fast that I have chosen: The Lord clarifies the meaning of true fasting for Israel. She must cease to oppress the poor and must observe the Sabbath with pure and joyful worship. See note on 56:2. Then the Lord will give light, healing, and full restoration.
58:9 The yoke refers to all forms of political, economic, and social injustice. The pointing … finger refers to falsely accusing people with fear tactics. Speaking wickedness refers to stirring up trouble.
58:12 Most scholars see this as a promise of the redevelopment of a postexilic Jerusalem if the previous conditions are met.
59:1–8 Another indictment against violence, deception, and injustice, with the result that Israel had no peace. See notes on 58:1–5 and 58:6–14.
59:9–20 See section 3 of Truth-In-Action at the end of Is.
59:9–15 The prophet here takes up a lament for the benighted nation submerged in injustice, oppression, and falsehood. However, beginning with v. 12, he voices an awareness and confession that the people are beginning to recognize they have created their own problems.
59:16–21 His own arm brought salvation: Finding no human intercessor qualified to represent fallen Israel, the LORD provides His own salvation. He clothes Himself in the armor of a soldier to deal with enemies and the unrepentant. Then He brings redemption to the penitent in Zion. The section is messianic, referring to the salvation wrought by Christ. Historically, it was partially fulfilled through the redemptive actions of the Persian emperor, Artaxerxes I (465–423 B.C.).
59:16 No intercessor: See note on Ezek. 22:30.
59:19 When the enemy … against him: God’s people are assured their enemies will be met with the irresistible power of His Spirit. For the work of the Spirit in the life of the Redeemer, see note on 11:2.
59:20 Redeemer: The word used implies redemption secured by an atoning sacrifice.
59:21 My Spirit: A promise of the Spirit’s power to rest upon the true prophets and spokesmen in Israel. Joel 2:28, 29 prophesied that the Spirit would be poured out in the last days upon all flesh, which Peter said is fulfilled in the church (Acts 2:16–21).
60:1–22 While these glowing prophetic promises of restoration would bring hope to Israel in captivity, the fullest unfolding is messianic and eschatological. See notes on 32:1–8 and Obad. 15.
60:3 The Gentiles: See note on 56:1–8.
60:5 The wealth of the Gentiles: This was partially fulfilled in the material assistance provided by Persia during the return to the land in 538 B.C.
60:6, 7 Midian, Ephah, Sheba, Kedar, and Nebaioth were cities of the Arabian Desert. Glorify the house of My glory: The Gentile wealth brought from the above cities would be for the adorning of the second temple (see Ezra 1:5–11).
60:13 Cypress, pine, and box were woods for the construction of the second temple.
60:16 You shall drink the milk of the Gentiles, and milk the breast of kings are metaphors describing the support in vv. 5–13.
60:17–22 The descriptions in this section are unquestionably eschatological. See note on Ezek. 40:1—48:35.
61:1–11 See section 5 of Truth-In-Action at the end of Is.
61:1–11 This section describes the ministry of God’s anointed as a healer and messenger of freedom and comfort (vv. 1–3). See note on v. 1. It also describes what God’s ministry means to the nations (vv. 4–7). All this is due to God’s covenant promises (vv. 8–11). Historically, some scholars see the anointed as Ezra. See Introduction to Ezra: Christ Revealed.
61:1 Jesus quoted this verse and part of v. 2 in the synagogue at Nazareth (Luke 4:17–20). He affirmed that it depicts the essence of His ministry. It also describes the basic ministry He passed on to His church. See note on Matt. 10:1, 2.
61:2 The day of vengeance belongs to Christ’s Second Coming. See note on Obad. 15.
61:3 The symbolism here depicts festive joy as part of the Messiah’s reign. The spirit of heaviness refers to discouragement. It is to be replaced by an abundant life (the garment of praise). Many see in this text the power of worship-filled praise to cast off oppressive works of darkness.
61:4–7 Sons of the foreigner: A continued promise that the Gentiles would honor and serve God’s purposes and that God’s people would always supply priests for the nations. See note on 1 Pet. 2:9, 10.
61:10, 11 An unidentified speaker announces the personal benefits of the ministry of the Anointed (vv. 1–3). Righteousness connotes deliverance.
62:1–12 The description of Zion’s restoration continues. See notes on 60:1–22 and 61:4–7.
62:6, 7 God’s restoration will include watchmen of prayer.
62:12 A City Not Forsaken: God’s people, forsaken during the captivity, would again become Sought Out.
63:1–6 This section has no OT parallel. It symbolically depicts Yahweh in bloodstained garments, returning from annihilating the enemies of His people. The initial messianic fulfillment is noted in Matt. 12:22–29 and Col. 2:15; its consummation is found in Rev. 19:11–21.
63:1 Edom was a territory southeast of the Dead Sea, inhabited by the descendants of Esau; the name “Edom” means “Red.” That nation was usually in conflict with Judah, and Edom became a symbol of wicked nations. See note on Obad. 10, 11. Bozrah was a city of Edom whose name means “Grape Gathering.”
63:3 Winepress is a play on the Hebrew meaning of “Bozrah.”
63:4 The day of vengeance: See note on 61:2.
63:7–19 These verses consist of a sermon-prayer by Isaiah for his nation’s restoration, but particularly for the faithful remnant whom he calls Your servants. Its basis is a memorializing of God’s Exodus deeds.
63:9 The Angel of His Presence refers to God’s Presence (Ex. 33:15).
63:10–14 His Holy Spirit: These verses list three references to the work of the Holy Spirit in Israel’s exodus from Egypt, a work of saving, guiding, and giving rest.
63:16 Israel refers to Jacob.
63:17 Those who choose waywardness or hard-heartedness are given over to their choice so that they can experience the fullness of it and, hopefully, repent of it. See 65:12 for God’s desire and effort in their direction, as well as their eventual punishment if these evil choices continue.
64:1–12 A continuation of the prayer of Isaiah, here praying that God would come down in Earth-shaking manifestation to punish the nations and to save Zion as would a Father.
64:4 Paul alludes to this verse in 1 Cor. 2:9 to support the fact that sinful man is ignorant of what God has accomplished in Christ.
64:6 Righteousness … filthy rags: Sin and guilt have left the Israelites like soiled underclothes.
64:8 Clay, and … potter: This metaphor points to the sovereignty of God who molds the individual, the nations, and the history of mankind.
64:10, 11 Prophetically, Isaiah describes Jerusalem and the temple in ruin and desolation following the captivity over 100 years later. See note on 45:1–13.
65:1–16 Best seen as God’s response to the sermon-prayer of 63:7—64:12. It explains His decisions (vv. 1–10), reaffirms His judgment (vv. 11, 12), and contrasts His treatment of His faithful servants with His treatment of idolatrous sinners (vv. 13–16).
65:1, 2 Here I am pitifully pictures God reaching out to a rebellious people. In Rom. 10:20, 21, Paul sees God calling here to two different peoples, the Gentiles (v. 1) and Israel (v. 2).
65:3–7 Provoke Me is a terrible indictment against Israel for pagan idolatry, disgusting heathen practices, and blasphemous insolence.
65:5 Still today some who depart from God’s Word arrogantly view themselves as having added something superior to it rather than as having perverted it.
65:8–10 My servants is addressed to the faithful remnant who were not guilty of idol worship. See note on vv. 13–16. Jacob and Judah represent all 12 tribes of Israel: Jacob refers to the 10 northern tribes and Judah refers to the 2 southern tribes. Both will be represented in the faithful remnant. Sharon and the Valley of Achor were 2 productive regions that His elect shall inherit. See notes on Zeph. 2:7, 9.
65:11, 12 Gad and Meni are pagan deities worshiped by the rebellious in Israel, whose “fortune” and “destiny” would be the sword.65:13–16 God speaks and draws a contrast between the destiny of His servants and the unfaithful in Israel: the servants will receive blessing and joy; the rebellious will receive shame, sorrow, and the curse of death.
65:16 Blessings will no longer be expected from false gods, and oaths will no longer be taken in their names.
65:17—66:4 A description of God’s new world for His new city. Since life expectancy and animal nature are transformed, this obviously is eschatological. See note on Ezek. 40:1—48:35.
65:17–19 See notes on Rev. 21.
65:20 One hundred years stands for “a long life.” An infant enjoying longevity is seen as a sign of God’s favor, a symbol of endless life in the consummated order.
65:21–25 These conditions will likely begin during the Millennium. See Rev. 20:4–6.
65:25 This verse depicts proverbial opposites, emphasizing the different order of the Millennium and world to come. Dust shall be … food, an obvious allusion to the curse of Gen. 3:14, refers contextually to a reversal of the Fall’s effects. It does not, however, prophesy Satan’s redemption.
66:1, 2 Heaven is My throne and earth is My footstool: Stephen quoted this passage (Acts 7:49, 50) as proof that God’s NT plan is to live in human beings and not in man-made temples.
66:3, 4 These verses again denounce all religious ritualism that is not accompanied with reverence, justice, and sincerity. See note on 1:11–15.
66:5–24 The book closes by noting that God’s revealed strategies for the future of His people have been successfully concluded, but it took great power and determination to arrive at the new heavens and the new earth (v. 22).
66:5–9 Isaiah again prophesies Jerusalem’s rebuilding. God shall restore and when He does, He will do it quickly. Historically, this was fulfilled in Nehemiah’s taking only two years to complete the wall that had lain in ruin for over 100 years. See note on 35:1–10 for a secondary application.
66:5 Let the LORD … joy is a taunt of the idolatrous against the faithful, mocking their assurance that God is on their side. See note on 65:13–16.
66:17 This is a description of various pagan rites, indicating that participants in such evils will not be included in the blessings being described but will be consumed by God.
66:18–21 God in His sovereign grace will cause salvation to reach all nations. See note on 61:4–7.
66:19 Tarshish, Pul, Lud, Tubal, and Javan represent lands from Spain to Greece; they symbolize the nations.
66:22–24 The Book of Isaiah ends with the prophet’s characteristic twofold focus: the obedient enjoying the Lord’s consummated peace and comfort, and the disobedient suffering undying judgment. See notes on Rev. 21.