Is this a reference to Pentecost in Acts 2? (32:15)
As so often occurs in Isaiah, the prediction of tragedy and defeat (vv. 9–14) is immediately followed by God’s promise of hope (vv. 15–20). If Judah has trusted in all the wrong things and become barren and unproductive, God has a solution that will make possible true productivity and security: his own Spirit. This language of outpouring was destined to be far-reaching, being taken up by the prophet Joel in Joel 2:28–29, which was quoted by the apostle Peter after the outpouring of the Spirit on the day of Pentecost (Ac 2:17–18).
Who was this destroyer and betrayer? (33:1)
Most likely Assyria. Up to this time, the Assyrians had always been victorious. That was about to change. The emphasis on betrayal suggests that the specific occasion for this woe may have been when Sennacherib, king of Assyria, accepted payment from Hezekiah, king of Judah, to break off his attack on Judah (2Ki 18:13–16) but then did not break off the attack.
What was so bad about a swarm of locusts? (33:4)
Locust swarms can occupy hundreds of square miles, with billions of insects eating several times their body weight in crops daily. After a locust swarm moves on from an area, the land is stripped bare of all its vegetation and people who live there are left in want. Because of its severity, Isaiah was probably comparing the Assyrian devastation to the devastation caused by locusts.
See the article Should we live in terror of God? (Pr 1:7).
Why did brave men cry? (33:7–9)
The images in verses 7–9 are graphic, poetic expressions to describe the utter despair that engulfed the land: the brave men of Judah would cry over the destruction brought about by the Assyrians. The destruction came because of a broken treaty, probably the agreement between Hezekiah and Sennacherib (2Ki 18:14–16). The hopelessness of the people was heightened because the Assyrians totally ignored their overtures of peace.
What was the significance of Bashan and Carmel dropping their leaves? (33:9)
Bashan was northeast of the Sea of Galilee, east of the Jordan, and Carmel was west of the Sea of Galilee, on the Mediterranean coast. Both regions were known for their trees and lush vegetation. For them to drop their leaves meant a time of terrible barrenness for the whole land—a figurative but sure sign of God’s judgment against his people.
Why this talk of chaff, straw and fire? (33:11)
The Lord was addressing the enemy—Assyria. All that the destroyer (v. 1) has achieved in plundering the nations was to fill his storehouses with dry chaff and straw (what was left after the grain had been harvested and threshed), a tinderbox his own breath would light. Assyria started a fire sweeping across the ancient world with its imperial aggression and oppression, and Isaiah said that one day God would bring that fire back on the one who started it.
Is consuming fire a reference to hell? (33:14)
No, it’s a reference to God. God’s presence, especially when judgment is involved, is often associated with fire (29:6; 30:27, 30; Ex 24:17; Heb 12:29).
How will the innocent in Jerusalem escape judgment? (33:15–16)
Those who live righteously dwell on the heights, a symbol of the security found only in God. While sinners in Zion are terrified (v. 14), the righteous enjoy refuge. This may refer primarily to spiritual security, since the atrocities of war inevitably cause innocents to suffer, though Isaiah may have been promising the people of Judah protection if they would trust God rather than Egypt (cf. 31:1).
When would Judah enjoy this time of peace? (33:17–19)
The king is either God himself or the future Messiah. Though this prophecy appears to describe the coming Messianic age, when God’s people will be safe at last, it must have provided great comfort to those facing the immediate threat posed by Assyria. The clear message is that no matter what happens, God is in control.
What does this vision describe? (33:20–24)
This is a wonderful picture of a new Jerusalem with a peace-filled future that includes both spiritual and material blessings. In contrast to the impending judgment and destruction (vv. 7–9), God’s holy city will be safe and secure in the coming Messianic age. It will be restored to a peaceful place of celebration (v. 20).
Knowing their city would one day be like a tent that will not be moved (v. 20) must have comforted people who were threatened with being uprooted. Though Jerusalem wasn’t protected by broad rivers and streams (v. 21), it would soon be as safe as a city that had such protection. Wide rivers, which are usually shallow and slow, made cities unreachable to warships and helped protect against land attack. God would be more than a protector; he would also govern the city as judge, lawgiver and king (v. 22).
Verse 23 seems to be parenthetical, focusing on the immediate historical context. Some think the ship being addressed refers to Assyria, which would try to sail against Zion (v. 21) but would come up against a greater enemy than it had planned for in the Lord. Others think the ship refers to Judah or Jerusalem, which was unprepared to sail into battle against Assyria, yet God would strike down the Assyrian invaders (37:36).
Verse 24 shifts again to the future, a time when sin and sickness would be removed. For New Testament prophecies about the new Jerusalem, see Hebrews 12:22 and Revelation 3:12; 21:1–5.
What ships are being described here? (33:21, 23)
They are warships, and the promise of the passage is that God’s people will one day enjoy abundance and safety. See the article What does this vision describe? (33:20–24).
Why is God angry with all nations? (34:1–3)
God’s anger targets all nations that refuse to honor him, especially those that show hostility to his people. The armies of these nations bear the brunt of God’s wrath, probably because a nation’s military so often reflects its self-sufficiency and deep-seated arrogance.
What does this poetic language describe? (34:4)
It pictures the extent of God’s judgment—affecting heaven as well as earth. Though it can be taken literally, for God can do things in ways we cannot comprehend, it is also possible that such language, which is typical of divine judgment, is to be understood symbolically. This future judgment is also known as the day of the Lord. See the article What is the day of the LORD? (13:6).
Although this was a specific nation, here it symbolizes all the enemies of God and his people. This isn’t surprising in light of the fact that as early as the entry of Israel into Canaan Edom opposed God’s plan (Nu 20:14–21), and this hostility resulted in the Edomites appropriating territory from Judah during the reign of Ahaz (2Ki 16:6) and assisting Babylon in sacking Jerusalem (Ob 10–14). See Why was Esau called Edom? (Ge 36:1) and Who were the Edomites? (2Ch 28:17).
Why was the sword of the Lord covered with fat? (34:6–7)
This sword represents God’s judgment against the people of enemy nations, many of whom were living in luxury and ease. Fat symbolized excess—having more than was needed. It was a metaphor for enjoying comfortable circumstances. Fat was also considered the choice part of the meat, and in some cases it was completely burned up as an offering of one’s best to God. Therefore, God’s judgment would extend to all people of enemy nations, even to the “cream of the crop”—those who were well-off and well protected. No enemy would be spared.
Did this really happen to Edom? (34:9–10)
The language of these verses is reminiscent of the destruction of Sodom and Gomorrah in Genesis 19, and Jeremiah 49:17–18 makes this comparison explicitly. We shouldn’t take these images too literally, since a land of burning sulfur and blazing pitch couldn’t support even the most wild of animals (see vv. 11–15). The region at the south end of the Dead Sea, where Edom was located, is a barren land, where sulfur and pitch deposits can be found. This may be another reason why Edom was chosen to represent the destruction of the nations: its territory was largely desert and nearly uninhabitable.
What does the presence of these animals mean? (34:11–15)
To illustrate how uninhabitable this desert truly was, Isaiah stressed that it would become the home of unclean birds and animals. There is much discussion about the specific identity of many of the creatures listed here, but the general point is clear: no human could live there, and if they could, they would not want to. The Creator had reassigned it to inhabitants other than humans.
What scroll were the people supposed to study? (34:16)
Some suggest that this scroll was the book of life (Ps 69:28; Rev 3:5) or other parts of Isaiah. It’s more likely that it refers to the scroll containing the prophecy just given against Edom. After the destruction of Edom, people would read this prophecy, and its fulfillment would demonstrate God’s part in Edom’s destruction.
What did blossoms in the desert signify? (35:1–2)
These images are the reverse of the horrors of desolation of 34:9–15, as the desert becomes a garden. Isaiah may have had some of the areas of Judah in mind when he wrote this, such as the desert regions to the east. It is also possible that the metaphor pictured the time of the Jews returning from exile. The ultimate fulfillment will be when Christ comes again.
The exact time is not pinpointed, but his coming will involve both vengeance (judgment) and salvation. The ultimate fulfillment of these words is found in the Messiah. Jesus fulfilled the descriptions of healing given in verses 5–6, as he himself explained (Lk 7:22). His second coming will fulfill everything in Isaiah 35—and will do so for all eternity.
Was this prophecy fulfilled by Jesus? (35:5–10)
Yes, although there may also be more immediate fulfillments, such as Jewish pilgrims marching to Zion for an annual festival or upon returning from exile (vv. 8–10). Just as the land will be changed (vv. 1–2), the people themselves will undergo a glorious transformation in the kingdom of the Messiah, which will be ushered in by Jesus Christ.
What kind of highway is this? (35:8)
Most roads common to Isaiah’s day were mere trails that left travelers vulnerable to dangers along the way. But this highway is completely safe and available only to God’s redeemed people. It leads to Jerusalem, God’s holy city, and symbolizes the return of his people to the place where he reigns.
Does Zion here refer to heaven? (35:10)
Throughout the Bible, the concept of Jerusalem (or Zion) increasingly conveys the idea of heaven (65:17–25; 66:22; Heb 12:22; Rev 3:12; 21:1–2). Jerusalem was the place on earth where God chose to manifest his presence in a special way among his people, and heaven is where we’ll fully experience God’s presence forever. But since we can know God’s presence now through the Spirit of God who indwells every believer (Ro 8:11), the joy depicted here is actually available now in considerable measure to any Christian. See When will Zion be delivered? (1:26–27).
LINK (36:1–39:8) In the fourteenth year of King Hezekiah’s reign
Isaiah 36:1–39:8 is nearly identical to material found in 2 Kings 18:13–20:19. There are three views on the relationship of the two accounts: (1) Isaiah adapted his material from 2 Kings; (2) the author of 2 Kings adapted his material from Isaiah; (3) both writers borrowed from a third, unknown source.
Why the sudden change from poetry to narrative? (36:1)
Up to this point, the writing style has been mostly poetry. Suddenly it changes to prose—a straight narration of history. However, the events narrated in chapters 36–39 parallel the prophecies just given. In many ways, these chapters provide a transition between the backdrop of the Assyrian threat and that of the more potent Babylonian threat, which begins in chapter 40 (but is hinted at in chapters 38–39).
What fortified cities did Sennacherib capture? (36:1)
During Sennacherib’s invasion of Judah in 701 BC, he claimed to have captured 46 of Hezekiah’s fortified cities—as well as numerous open villages—and to have taken 200,150 of the people captive. Then he laid siege to Lachish (v. 2), a critical city about 30 miles southwest of Jerusalem that guarded the main approach to Judah’s capital from that quarter. Sennacherib said he made Hezekiah “a prisoner in Jerusalem his royal residence, like a bird in a cage,” but he did not say he took Jerusalem.
How did Hezekiah rebel against Assyria? (36:5)
Perhaps Hezekiah resisted the Assyrian invasion and did not surrender quickly and completely. Or he may have contemplated recruiting Egyptian assistance (v. 6). Finally, Hezekiah paid Sennacherib a sizable tribute, hoping to appease the Assyrians (2Ki 18:14–16). The Assyrians, however, were not bought off so easily.
Was Hezekiah depending on Egypt as charged? (36:6)
Judah, along with its neighbors, had begun negotiations to enter into an alliance with Egypt. Based on Isaiah’s previous statements (20:5–6; 30:1–5; 31:1–3), it is probably safe to assume that an agreement had been reached (cf. 37:9).
Why did Hezekiah restrict worship of God? (36:7)
The Assyrian commander was referring to the time when Hezekiah removed all the high places and altars where the people of Judah worshiped God (2Ki 18:4). What the commander didn’t say was that these high places and altars were also often used by people to worship false gods. Unable to understand this, the pagan commander assumed God was angry and would not help someone like Hezekiah, who engineered the destruction.
Why did Sennacherib claim to be following the Lord’s directions? (36:10)
Such a claim would have struck terror in the hearts of the people of Judah—to think that this enemy was actually following the Lord’s command! It’s true that the Lord did use Assyria to punish the people of Israel and Judah (10:5–11), but the Assyrian commander didn’t realize Assyria itself was about to feel the heat of God’s judgment (10:12–19).
Why would the people of Judah have to eat their own excrement and drink their own urine? (36:12)
This was an expression to describe the desperate things—including becoming mad with hunger—people did when an enemy besieged their city. The field commander was warning the people of Jerusalem that if they didn’t surrender to him, they would experience the desperation that accompanies starvation.
Was this war propaganda effective? (36:16–17)
This was military propaganda at its finest. Fortunately, Hezekiah’s people didn’t take the bait (v. 21).
Why did King Hezekiah tear his clothes? (37:1)
Tearing one’s clothes and wearing sackcloth (as well as ashes) were universal signs of intense grief in the ancient Near East. Sackcloth, made of goat or camel hair, was probably worn because it was black and coarse and uncomfortable—and therefore a sign of mourning.
As a prophet, what role did Isaiah play in government? (37:2)
Isaiah had no official role in the government. Technically, he was merely a private citizen. Nevertheless, King Hezekiah recognized Isaiah as a prophet—one who spoke for God. Hezekiah sought Isaiah’s help because he hoped to receive direction from the Lord.
Sennacherib received a report that Egypt was coming to the aid of Judah. Some think Sennacherib may have pulled back to the north to prepare to meet the Egyptians. Whether or not the two armies actually engaged in battle isn’t clear. At any rate, the report made Sennacherib even more eager to capture Jerusalem.
Why didn’t Hezekiah consult Isaiah as he had previously? (37:14)
Isaiah may have been unavailable, or perhaps there wasn’t time. What is significant is that Hezekiah was able to approach God directly. Since he had a relationship with God himself, he didn’t need a prophet to act on his behalf when he faced troubles.
Did God base his decision on Hezekiah’s prayer? (37:21)
God clearly wanted Hezekiah to know that his prayer would be answered. We also know that God had already promised to deliver his people. Some say that God may change his methods in response to prayer but that he never alters his purpose. Others note that God makes both absolute decrees (that are unchanged regardless of what humans do) and conditional decrees (that invite—and are even dependent on—human interaction). Either way, God’s character and purpose never change.
How could grass grow on a roof? (37:27)
Houses were made of clay and had flat roofs of earthy material on which blown seeds or seeds dropped by birds would sprout quickly after a rain. Yet, without deep roots, the grass would wither in the hot sun and wind and die. That was an image of the nations destroyed by the armies of Assyria’s king Sennacherib.
What do a hook and a bit refer to? (37:29)
They refer to the cruel treatment the Assyrians often inflicted on their captives. Sometimes they placed rings through their captives’ noses and ran a rope through the rings so one soldier could lead many captives. God was about to give Sennacherib a taste of his own medicine. The king of Assyria would be completely under God’s control.
Why wouldn’t they plant every year? (37:30)
Sennacherib had apparently either destroyed or confiscated the entire harvest that had been sown the previous fall. The people would only have use of the later, second growth that came from seeds dropped from the previous year’s harvest. And then in the second year they would only be able to eat that which came up from the roots of the previous plants, as Sennacherib’s departure would be too late in the fall for new crops to be planted for the coming year. The routine times for sowing and harvesting could be observed in the following year.
How did the angel kill thousands of soldiers in one night? (37:36)
We are not told, but some suggest it was a plague, possibly the bubonic plague. Whatever happened, it was obvious that this was a direct punishment from the Lord. See How did the angel of the Lord kill those in the Assyrian camp? (2Ki 19:35).
Why didn’t God do this for his people in other Old Testament battles? (37:36)
There are many examples of God’s miraculous deliverance of his people in war (e.g., Ex 14:1–15:21; 17:8–13; Jos 10:1–14; 2Chr 20:1–30). But when the purpose of a war was God’s judgment on his people, he allowed their enemies to have success against them.
When was Sennacherib assassinated? (37:38)
About 20 years elapsed between the Assyrians’ retreat from Judah and Sennacherib’s assassination.
Why did God change his mind? (38:1–5)
Some say God cannot change his mind without contradicting his unchanging nature. They say that God intended all along to heal Hezekiah. Withholding that news from Hezekiah, then, served to stimulate the intensity of his prayer. In this view, Hezekiah didn’t change God’s mind, but prayer helped Hezekiah discover God’s purpose so he could align his life and actions to it.
Others have another view. They agree that God doesn’t change his mind the way people do, but they suggest that a sovereign God can change his course of action in response to our prayers. His ultimate purposes are unchangeable, they say, but there are various ways to achieve his purposes. They recognize God’s flexibility to accommodate the various responses of people. In this view, God is similar to a traveler who plans a destination but allows freedom to change the route or make spontaneous side trips along the way. God’s methods, they say, aren’t necessarily set in concrete—people’s actions can make a difference in the way God works.
The Bible recounts other examples of times when God seems to have changed his mind: God had intended to destroy the Israelites but did not do so when Moses interceded for them (Ex 32:9–14). After saying he would destroy Nineveh, God didn’t do so because the Ninevites repented (Jnh 3:4–4:2). On the other hand, God did not change his punishment in response to David’s repentance (2Sa 12:13–23). And God told Jeremiah and Ezekiel that he would not even listen to requests of leniency for Judah (Jer 7:16; 15:1; Eze 14:12–14); their time was up and judgment was at hand. See the article Can our prayers cause God to change his mind? (Ex 32:14).
Wasn’t the Assyrian threat resolved in the previous chapter? (38:6)
Yes, it was. That’s why most scholars believe that the events in chapters 38–39 actually took place before the events described in chapters 36–37. One reason why the chapters might have been arranged in this order is that the focus of the book now shifts from Assyria to Babylon. The phrase in those days is similar to at that time in 39:1. In fact, all the events of chapters 36–39 may have occurred within a rather brief period of time.
How did the sun’s shadow go back? (38:7–8)
We can only guess what might have happened. Some point out that untold physical consequences would have occurred had the sun gone backward because of an actual reversal of the earth’s rotation. They suggest that the shadow moved as the result of some type of refraction or reflection of sunlight. But nothing is beyond possibility for God, and there are many times in the Bible when God intervened in nature (e.g., Ex 9:13–35; 10:21–22; Jos 10:11–14; 1Sa 7:10; 14:15). Perhaps this particular sign was chosen to signify that just as God can move time backward, so he could add time to Hezekiah’s life.
Why was this sign even necessary? (38:7–8)
Perhaps Hezekiah had asked for a sign (cf. v. 22; 2Ki 20:8) because he felt his faith needed to be strengthened. After all, he had heard two opposite predictions (Isa 38:1, 5). God obliged the king’s request as a pledge that he would perform what he promised (v. 7).
Was Hezekiah afraid to die? (38:10–14)
Hezekiah’s words may reflect lament more than fear. Some think he worried that a short life (he was probably in his late 30s) indicated he had failed to live a good life, since in Old Testament times, long life was considered a blessing. Hezekiah, who was deeply interested in the psalms of David and Asaph (2Ch 29:30), composed this poem in two stanzas, similar to many of the psalms. In verses 10–14 he voiced his complaint about his past affliction, and in verses 15–20 he offered praise for God’s healing.
What did Hezekiah think would happen after death? (38:18)
The people of that time had no concept of the resurrection and believed that all the dead—both the godly and the ungodly went to a fearsome place beneath the earth called Sheol (which can refer to the literal grave or the netherworld). They believed that though God was present in Sheol (Ps 139:8), no one praised him there (Ps 6:5). On the other hand, some confidently looked forward to glory (Ps 73:23–24), which they perceived as redemption from Sheol (Ps 49:14–15).
Was this the usual treatment for boils? (38:21)
Figs were a poultice for boils. When applied, the figs caused the boils to swell until the infectious material was released. Like the New Testament use of oil (e.g., Jas 5:14), such means was not reckoned incompatible with divine healing.
Why do these verses seem out of order? (38:21–22)
Perhaps they serve as a footnote—clarifying what prompted Hezekiah’s writing (vv. 9–20). These verses tie up the loose ends of the story. Writers today sometimes use this technique, called a flashback, to depart from the natural sequence and tell about an earlier event.
Why was Hezekiah so eager to show his wealth to a potential enemy? (39:1–2)
Perhaps Hezekiah was demonstrating that he had something to offer as a potential ally against the Assyrians, who were likely about to invade Judah at this time. Hezekiah may have been wooing the Babylonians, hoping their protection might prevent further trouble with Assyria. Or he may have been putting too much stock in his wealth and not enough in God’s power. Either way, he was trusting in human resources rather than in the Lord.
Why would Hezekiah think God’s judgment was good? (39:5–8)
Maybe Hezekiah pronounced this judgment good because he felt he and his people deserved much worse: God could have brought about judgment during Hezekiah’s own lifetime. Another possibility is that good simply meant that Hezekiah felt the judgment was appropriate. Just because he agreed with the judgment doesn’t mean Hezekiah didn’t care about the future of his descendants. He was grateful that there would be peace and security in his lifetime, but he realized that hard times were in store for his descendants. It’s unlikely Hezekiah was thinking only of himself.
Why would the Babylonians turn men into eunuchs? (39:7)
Castration was a sign of humiliation, but it also precluded sexual relationships between these men and the women in the king’s harem. Some point out, though, that the opening scene of the book of Daniel mentions “Israelites from the royal family” being taken into service at the king’s palace in Babylon, and the Hebrew for “court officials” in Daniel 1:3 can also be translated “eunuchs.”
Is there any connection between this chapter and what came before? (40:1)
Yes. Both touch on the coming Babylonian captivity. The historical account of chapter 39 foreshadows it, while the poetry of chapter 40 offers hopeful words to contrast with the despair it would bring.
What service had Jerusalem completed? (40:2)
An indentured Hebrew servant typically worked six years to pay off his debt. Once the service was completed, the servant was set free (Ex 21:2). Judah had a debt to pay to the Lord and would work it off by being taken captive to Babylon. Although these words sound like the exile was over and past, Isaiah penned them before the exile. He used the past tense in a prophetic sense, looking forward to when the captivity would be over. In a broader sense, this service could refer to all the time up until the coming of the Messiah.
How were these prophecies fulfilled? (40:3–5, 9)
They were initially fulfilled with the return of the exiles from Babylon to Jerusalem. Because of the New Testament, we can see another fulfillment: Isaiah’s words anticipated John the Baptist and the good news announcing the coming Messiah (Mt 3:1–12; Lk 3:1–6).
Whose voice was this? (40:3, 6)
We know from the New Testament that this prophecy looked ahead to the voice of John the Baptist (Mt 3:3; Lk 3:4–6). John, a relative of Jesus, helped prepare the way for Jesus’ ministry by preaching the need for repentance. As people became aware of their sin, the stage was set for Christ’s saving work.
How can God be both a powerful ruler and a gentle shepherd? (40:10–11)
There’s no contradiction here, for the Lord’s strong arm is used both to rule and to protect his people. The Lord cherishes those who follow him; he also displays his power and his resolve to lead effectively. Jesus demonstrated both strength and gentleness. A good shepherd needs both (Jn 10:11).
Why does God consider all nations as worthless? (40:17)
Saying that nations are worthless and less than nothing doesn’t mean that God cares nothing about them. This is a literary device known as hyperbole (an acknowledged exaggeration to emphasize a point). In comparison to the Lord’s greatness, the nations are nothing more than a drop in a bucket or a speck of dust that doesn’t even make the scales flutter (v. 15).
What is the circle of the earth? (40:22)
The horizon. This is the only time this phrase appears in the Bible.
Does God manipulate political events? (40:23)
Yes, God can manipulate political events and sometimes does so in dramatic fashion. But humans are not mere puppets on a string. They still have the responsibility to respond to what God does and says. See Is God responsible for bad government? (Da 5:18) and the article Does God support bad government? (Ro 13:1–7).
What does it mean to hope in the LORD? (40:31)
The word hope implies both trust and patience. Trust involves confidence in God’s power to deliver and faith that he will keep his promises. Hoping in the Lord also implies the patience to wait for God’s promises to be fulfilled, since God works according to his own timing. Many versions translate this phrase “those who wait for the LORD.”
Who was this one from the east? (41:2)
He was Cyrus the Great, ruler of Persia (located in the area of present-day Iran). This was not only east of Israel but even farther east of Babylon, where the Jews languished in exile before Cyrus came to power (see Setting of Esther [Est 1:1]). The Persians conquered the Babylonians in 539 BC, and soon thereafter Cyrus allowed the Jews to return to their homeland (Ezr 1:1–2:70). See Who was this Cyrus? (44:28).
Where are the ends of the earth? (41:5)
Here the ends of the earth refer to the boundaries of lands captured by Cyrus of Persia. They included areas from present-day Afghanistan in the east to Egypt in the southwest and Turkey in the northwest.
Why talk about those who make idols? (41:7)
In a world where people worshiped many different deities, the Lord regularly asked his people to compare him, the one true God, with false gods (e.g., 1Ki 18:16–40). Here we see the whole world trembling in response to the Lord’s mighty actions (Isa 41:5). But instead of turning to the true God, the idol makers try to console each other—and even try to anchor their idols so that they will not be shaken by God’s shock waves.
Why did God comfort the Jews after all they had done? (41:10)
God called the Israelites to be his people from the time of Abraham to the time of their captivity. His love for them was based on his own redeeming character and was not lessened by the sinful acts of his wayward children. Whether in judgment or comfort, he sought their good.
Why did God call his people a worm? (41:14)
It’s obvious from the context that God was not scolding his people. While they were in exile they would consider themselves as insignificant as worms. The Lord was comforting them and offering new hope. Israel may have been little and insignificant compared to the great nations battling for power, but God would still use her in mighty ways (vv. 15–16).
What was a threshing sledge? (41:15)
After grain was harvested, it was usually dried and taken to a threshing floor to be crushed in order to separate the stalks and husks from the edible kernels. This was often done with sleds, or sledges, drawn by animals. Not only would the weight of the sledges crush the grain but some sledges were also fitted with sharp teeth to rip the kernels of grain from the husks. This was an image of great power. Little Israel (v. 14) would become a large sledge, threshing the mountains (v. 15), probably symbolic of the nations.
When did God turn the desert into pools of water? (41:18)
We must look at these prophecies as they relate to spiritual, historical and future-kingdom realities. Spiritually, God turns a dry heart into a spring of water welling up to eternal life (Jn 4:14). Historically, it may refer to the return of the Jews to their homeland after the Babylonian captivity or in the twentieth century. But God also uses these kinds of images to describe a future time when the earth itself will be transformed and a future kingdom will be established (Ro 8:18–21; Rev 21:1).
Who was this one from the north? (41:25)
This was Cyrus. North and east (the rising sun) are combined, for Cyrus originated in the east but conquered a number of kingdoms north of Babylon early in his reign. And from the perspective of those living in Jerusalem, invasions came primarily from the north (14:31; Jer 6:1, 22). Cyrus appears in the Bible as a deliverer of God’s people, and here he is described as a ruler who called on God’s name. Historical sources show that Cyrus honored the gods of all the nations he conquered. See Who was this one from the east? (41:2).
Why did potters tread the clay? (41:25)
To remove air bubbles. Potters found clay in the ground, added water and some fine sand to get the right consistency, then removed the water. They then stomped on it to release any air pockets that would weaken the final product. Builders used a similar process in making mortar for construction with stones or bricks (Na 3:14).
At first glance, it seems that this servant might refer to King Cyrus of Persia. God had already talked of using one from the east (41:2) for his purposes, and Cyrus did do great things to redeem God’s people: he set them free and helped them restore their homeland. However, though Cyrus delivered the Israelites from Babylon, he stands as a mere prototype of the anointed ruler to come who will deliver the world from bondage to sin (42:6–7; cf. 45:1; 61:1–2; Lk 4:14–19).
Many Jewish scholars see the servant as Israel itself, suffering for the sins of humanity. To some extent, this fits. For example, the servant is identified by name as Jacob (Isa 44:1) or Israel (41:8). But chapter 49 adds a new angle. The servant’s purpose is to bring Jacob back to God (49:5) and to be a light for the Gentiles (49:6).
Christians have always understood the servant to be Jesus Christ. In fact, at Jesus’ baptism the divine voice alluded to Isaiah 42:1, saying, This is my Son, whom I love; with him I am well pleased (Mt 3:17). (Allowing for translation from Hebrew to Greek, with him I am well pleased is the same as in whom I delight.) Isaiah 42:1–4 is quoted in Matthew 12:18–21 in reference to Jesus.
What islands was Isaiah talking about? (42:4)
Some note that this term typically refers to the coastlands and islands of the Mediterranean. In this context, though, Isaiah was probably talking about the distant places on the earth—and therefore the whole world. Some translations use “coastlands,” which helps bring this out. This indicates that someday the whole world will have a chance to put their hope in God through the gospel of Christ.
In what way would the servant be a light for the Gentiles? (42:6)
The Lord’s servant (v. 1) is the Messiah—“Israel” in its ideal form (49:3). He would welcome not only Jews but also Gentiles into the family of God. Jesus Christ, who died for the sins of all humanity, fulfilled God’s purpose of reaching out to the whole world through his chosen people and through his promised Messiah (9:1–2; 49:6; 60:1–14).
Why is it a good idea to free prisoners? (42:7)
In the more immediate future, Isaiah was looking to his people’s release from captivity in Babylon. Once again, though, we see that God’s role for his people remained largely unfulfilled until the perfect work of Christ. The release from exile could only presage the release of all peoples from the bondage of sin and ignorance (61:1; Lk 4:18). God frees from the imprisonment of sin everyone who believes in his Son.
What were Kedar and Sela? (42:11)
Kedar was the home of nomadic tribes that settled in the Arabian Desert. Sela probably referred to the capital of Edom, later known as Petra, set on a towering plateau south of the Dead Sea. Isaiah gives us a topography lesson—deserts (Kedar) and mountains (Sela) will all welcome the victorious Lord.
Why was God silent for so long? (42:14)
The Lord stood by as his people went into captivity. Perhaps he felt the tension of a parent who must punish a beloved child. After the period of silence—God’s inaction—he would again express himself mightily, crying out in judgment against Babylon and causing a miraculous restoration of his people.
What made the Lord’s servant blind? (42:18–20)
The servant in this context was Israel as a nation (cf. 41:8–9), and the blindness was their willful resistance to see and believe the truth. God had earlier predicted the blindness and deafness of his people (6:9–10). These verses express not only God’s frustration but also his determination to turn the darkness into light (42:16).
How was Israel plundered and looted? (42:22)
The Assyrians overran the northern kingdom of Israel in 722 BC, deporting its people. The Babylonians raided the southern kingdom of Judah in a series of invasions (605–586 BC), looting and taking prisoners each time. In 586 BC the Babylonians destroyed Jerusalem and the temple, and took the people of Judah into exile. Thus, the nation of Israel was not only looted but the people themselves were made loot, being taken by force from their homeland.
Did the people of Israel heed Isaiah’s warning? (42:23)
History reveals that Israel ignored Isaiah. The northern kingdom of Israel was sent into Assyrian exile in 722 BC, and the southern kingdom of Judah went into Babylonian exile in 586 BC Isaiah’s contemporaries, the prophets Amos, Hosea and Micah, were similarly ignored.
Was Isaiah speaking about literal waters, rivers and fire? (43:2)
He was speaking mainly of God’s protection for those who followed him and accepted his saving word, so Isaiah used various symbols of danger to make that clear. God was promising to take care of those who returned to him—the first group of which were those who needed to have the faith to leave captivity in Babylon and make the arduous trip back to Jerusalem and Judah to reestablish the nation of Israel.
Why did God make Egypt, Cush and Seba pay for Israel’s sin? (43:3)
The location of Seba is uncertain, but, like Cush, it may have been near Egypt. A literal reading of this text suggests that God allowed Persia to conquer these nations in exchange (ransom) for Persia allowing the Jews to return home. Though this might seem unfair, every nation had its own sins to pay for, as several of the prophets pointed out. Some commentators, taking the text to be more poetic, see God simply asserting that he is willing to pay any price to ransom his own.
Does God love other peoples as much as the people of Israel? (43:4)
The call of Abraham emphasized that God’s chosen people were to be his witness and example to the world (Ge 12:2–3). The Bible is emphatic about God’s love for all people and his salvation through Jesus Christ that is offered to all humanity (Isa 40:3–5; 52:10; Lk 3:6; Jn 3:16; Ac 10:34–35).
Why are all these directions mentioned? (43:5–6)
Isaiah seems to be speaking primarily about the Israelites’ return following the Babylonian captivity. But there may also be a broader meaning: Isaiah may have been anticipating the dispersion after the destruction of Jerusalem in AD 70, in which the Jewish people very much were scattered to the four corners of the earth. In that case, the restoration began in the physical sense in the twentieth century and this prophecy will be completely fulfilled at Christ’s second coming (Rev 7:9).
Who were to serve as God’s witnesses? (43:10–12)
The Israelites. Israel was the witness, the servant, who would testify of God’s power. God was setting up a court battle between himself and the pagan gods of the nations. Had any of these gods predicted the recent events? Could any of them save God’s people? Of course not—and they couldn’t produce any witnesses to support their case.
When would the Babylonians become fugitives in their ships? (43:14)
When the Persians conquered them in 539 BC. The Babylonians had boasted of their great navy and sea trading, but they would become “boat people”—immigrants or asylum seekers fleeing in their ships.
LINK (43:16–17) He who made a way through the sea
See Exodus 14:5–31. The crossing of the Red Sea had been the definitive miracle God had worked for his people. Their release from Babylon would be another major miracle.
What new thing was God doing? (43:19)
Whereas during the exodus from Egypt God made a way through the sea (v. 16), when he brought his people back from exile he made a way in the wilderness. God is not predictable; he loves doing things in new ways. In the New Testament we see this in the fact that Christians are a “new creation” (2Co 5:17), and at the inauguration of the new heaven and new earth God will say, “I am making everything new!” (Rev 21:1–5).
Did the Israelites fail to bring burnt offerings and sacrifices? (43:23)
Verses 22–28 are set out as a court scene, like verses 8–13, but now the Israelites are not witnesses to God but appear as his opponent. Some exiles would have denied that their deportation to Babylon had been deserved. Had they not always worshiped the Lord faithfully, with a devotion to the point of sheer weariness (v. 22)? This claim was emphatically rejected by God. On the contrary, they had wearied him with their constant offenses, offering him sins instead of sacrifices (v. 24). The Israelites brought sacrifices (1:11), but their hearts were not right with God.
It was a fragrant oil made by crushing the stalks of a marsh herb. It was used in incense offerings.
If God forgives for his own sake, should we forgive others for our own sake? (43:25)
Yes, but we should forgive primarily for his sake because he forgave us (Col 3:13). The context of this vibrant poetry is God’s character. God overflowed with love and compassion for his people who would spend years in exile and servitude, so he would redeem them (Isa 43:1, 14). By doing so, his holiness would be exalted (vv. 3, 14–15).
The basis for forgiving others is rooted in our new life in Christ. By his atoning death we are forgiven (Col 2:13–14), declared righteous (Ro 3:21–25) and empowered by the Spirit to live a new life (Ro 8:11). We forgive because God forgave us (Eph 4:32); it is a natural expression of our redemption and a law of the thankful heart. And in forgiving, we ourselves are blessed and freed to love others through Christ.
Why did God promise forgiveness, only to promise disgrace? (43:25–28)
These verses look at two epochs: (1) the history of the Israelites’ sinfulness, which led to their conquest and exile (vv. 26–28), and (2) the time of restoration after the exile (v. 25). It is much like our own lives: before Christ, sin was dominant; after accepting Christ, we experienced restoration to God’s favor. Verses 26–28 simply remind the people that they have had a long history of sin that will lead to exile, after which will come the restoration.
Who was the Israelites’ first father? (43:27)
Adam was ultimately their first father. Abraham was considered the father of all Israel (51:2; Luke 1:73). But Jacob is the most likely choice (58:14). The nation of Israel was named after Jacob (Ge 32:28) and sometimes called “Jacob” (Isa 43:22, 28); and Jacob had practiced more than his share of sinful deceit (Ge 25:24–34; 27:34–36; 31:26).
Who were those sent to teach? (43:27)
This may refer to Moses and Aaron and their occasional sins of rebellion (Ex 32:1–6; Nu 20:1–13) or to false prophets and corrupt priests in more recent times.
This was another name for Israel; it means “one who is upright” or “one who is pleasing.” It is used only three other times in the Bible, all in Deuteronomy (Dt 32:15; 33:5, 26). This may be an intentional allusion to a time when Jeshurun became proud, abandoned God, suffered, and was then restored (Dt 32:15–43).
Why did they write God’s name on their hands? (44:5)
The Israelites came to have a custom of putting reminders of God’s law in small leather boxes on their arms and foreheads (Ex 13:9, 16; Mt 23:5, see NIV text note there). But this verse may allude to the practice of tattooing a slave’s hand with his owner’s name. See an interesting parallel in Isaiah 49:16, where God writes the Israelites’ names on his hands.
In the ancient Near East, nothing was more dependable and more resistant to everyday wear than a rock, whether for building homes, city walls or military fortifications. God’s character is similar to a rock in that he is always dependable and his word can be trusted.
How would idol makers be put to shame? (44:11)
Nations other than Israel worshiped idols, and their practices supposedly protected them from defeat or disaster. However, any humiliation, such as a military loss or famine, cast doubt on an idol’s effectiveness. Such failures also shamed those who forged and carved the images.
How do we fashion idols for ourselves today? (44:11)
Idols represent what we want and trust: money, sex, power, a good crop, a great return on investments, etc. Creating and worshiping such idols is a natural tendency of our sinful human nature.
Why was Isaiah sarcastic? (44:15–20)
To modern minds, it seems improper to mock other religions, but this was common practice in the ancient world. And God was especially interested in steering his people away from pagan influences, showing them that idol worship made no sense because those gods had no real power. Often humor was used to do this (e.g., 1Ki 18:27; Ps 115:4–8).
How had God redeemed Israel? (44:22, 24)
Redeem means “to buy back,” and the word is commonly used as an expression for God’s deliverance in general (Ex 6:6) and his rescue from the penalty of sin in particular (Col 1:13–14). Here, God “bought back” his people from the penalty that their sin would have imposed on them.
How can mountains and forests burst into song? (44:23)
This is personification, a literary technique common in the Bible (especially in Psalms and Isaiah). Obviously, inanimate objects don’t sing the way people do, but the wonder of creation can “shout out” as a testimony to the awesome power and majesty of God (cf. 49:13; 55:12).
How can we know if a person is a true prophet? (44:25–26)
The most immediate way to determine if a person is a true prophet is to see if his or her words align themselves with the rest of Scripture. You can also identify a true prophet by whether or not his or her predictions are fulfilled over time (Dt 18:21–22).
A prophet’s truthfulness can also be determined by whether or not he or she influences people to worship and obey God (Dt 13:1–5). Is this “godly” person always looking for something new in his religious experience? Is she getting a lot of attention for her predictions?
Another consideration is the value of a prediction. Will it deepen your walk with the Lord or is it just vain speculation? Does it build up the church or call into question someone else’s spirituality?
Cyrus the Great ruled over Persia from 559 to 530 BC. See Who was this one from the east? (Isa 41:2). The fact that Isaiah announced him by name more than a hundred years before his birth is one of the most amazing instances of predictive prophecy in Scripture. It is also a major reason why scholars who are skeptical of such predictions have assumed that someone other than Isaiah must have written chapters 40–66.
How would Cyrus accomplish all that God pleased? (44:28)
Whereas previous empires had dominated the ancient Near East with military might, Cyrus combined might with diplomacy: he allowed peoples from various captive nations to return home and set up a decentralized government. God used this leader’s rise to power to save his people, as Cyrus decreed that the people of Judah could return to Jerusalem and rebuild the temple (45:13; Ezr 1:2–4; 6:3–5).
How was Cyrus the Lord’s anointed? (45:1)
This anointing was figurative, to be sure, but God was empowering Cyrus for the task of returning the Jews to their homeland. Though the word Messiah means “anointed one,” Cyrus was not the Messiah—the special One to redeem God’s people. He was just a shepherd (44:28), or leader, prepared by God for a unique task.
What were these hidden treasures? (45:3)
As Cyrus conquered nations to build his empire, he took possession of great wealth. Ancient writers have commented on the legendary wealth of Lydia, which Cyrus conquered in 546 BC, and of Babylon, which he conquered in 539 BC. God was both equipping and rewarding Cyrus for the great deed of freeing the exiles. On the other hand, this may be an allusion to the temple treasures that the Babylonians had seized and which Cyrus found and returned to the Jews (Ezr 5:14–15).
What does it mean that Cyrus would not acknowledge the Lord? (45:4)
Isaiah declared that Cyrus would call on the Lord’s name (41:25) and that God supported Cyrus so that he would know that Israel’s God is the Lord. Yet here it is stated that he did not acknowledge the Lord. In the Cyrus Cylinder (made of baked clay), the king attributes his victories to Marduk, god of Babylon, though in Ezra 1:2 he is quoted as asserting that the Lord had given him dominion. Clearly Cyrus used the names of deities without any sense of exclusiveness.
Why would a loving God create darkness and disaster? (45:7)
God sometimes brings disaster as a punishment for sin, such as the darkness that plagued the Egyptians (Ex 10:21–23; Ps 105:28; cf. Isa 47:11; Am 3:6). If the specific disaster in mind here was the captivity of the Jews, this was clearly intended as a lesson for Israel—one that would draw them into greater obedience. See the article Why does God send calamity? (La 3:38).
What should we do with our doubts and complaints concerning God? (45:9)
The point at issue in this quarrel was probably God’s disclosure to his people that he would deliver them through pagan Cyrus. We cannot accuse God of using inappropriate means to achieve his ends. There is a rich Biblical tradition of faithful people—including Abraham, Moses, David, Job, Jeremiah and others—expressing to God their feelings and honest disagreements with him. But their complaints brought them closer to God, rather than turning them away from him.
It was a broken piece of pottery. Potsherds were very common and were used in a variety of menial tasks.
What does the Bible definitively reveal about creation? (45:12)
The Bible teaches first and foremost that creation is the work of the triune God (Ge 1:1–2; Jn 1:1–3, 14).
Genesis describes a six-day creation period (Ge 1:3–31). However, Bible scholars are divided over the interpretation of the Hebrew word translated “day.” Some say that each “day” was a literal 24-hour period. Others note that the Hebrew word for “day” is sometimes used in Scripture to describe an indefinite period of time.
The Biblical account also teaches that human beings were the result of a divine creative act (Ge 1:27; 2:7). Some Christians view Adam as literally the first human being created by God. Others view Adam as a selected representative of humanity. Still others view the story of Adam and Eve as a symbol of the gradual development of humanity’s moral and spiritual status, including the sinful nature, over time. Romans 5:12–19 says that sin entered the world through one man and that Adam was a pattern of the one to come. Does this language require the existence of a literal Adam? Longstanding interpretation says yes, while some more recent interpretation says either no or maybe. Some say Romans 5 uses what appears to be a literal parallel between the first Adam and the second Adam (Christ) to explain not only the presence of sin in the human race (Adam) but also its remedy (Christ). Many people also think that in Romans 5 “Adam” stands for humanity’s condemnation; “Christ” stands for the believer’s justification.
How would God make Cyrus’s ways straight? (45:13)
Cyrus’s Medo-Persian army would defeat the Babylonians as prophesied in Isaiah 13. As used here, the word straight probably describes the direction and swiftness of Cyrus’s victory (cf. Isa 45:2). Within one year of Cyrus’s capture of Babylon in 539 BC, the Jews were allowed to return to Jerusalem to rebuild the temple (Ezr 1:1–4).
Who were the tall Sabeans? (45:14)
They were probably south Arabians from Sheba (modern Yemen), known for trading. As a mighty people, they were mentioned along with the Egyptians and Cushites (Sudanese) as one day coming to God’s truth and obeying him in large numbers. They are further evidence that the gospel is good news for people everywhere.
Why would God hide himself? (45:15)
The preceding verse speaks of idol-worshiping nations coming to Israel’s God. From their perspective, Israel’s God was different because he was not made of wood or stone. Because God is invisible, he was hidden from their eyes. God responded by saying that he was not hiding—he reveals himself to his people (vv. 18–19). See the article Why does it sometimes seem like God is far away? (Ps 10:1).
Why did God swear by himself? (45:23)
First, to emphasize the truth of what he was saying. Second, to portray his utter uniqueness. In those days, as today, people would swear to God (or say, “by God”) to indicate their truthfulness. Who could God swear by? Himself, of course, since there is no other (v. 22). See Hebrews 6:13.
LINK (45:23) Every knee will bow
The Bible foretells a time when everyone will bow before God as judge. In Romans 14:11, Paul quoted this text to show how we should avoid judging each other. In Philippians 2:10–11, he poetically placed Jesus in this picture as the recipient of honor.
They were gods of Babylon. Bel means “lord” and referred to Marduk, the chief god of Babylon. Nebo (sometimes called Nabu) was Marduk’s son, honored in the names of Babylonian kings (e.g., Nebuchadnezzar). Here the prophet may have been seeing a procession of Babylonian refugees being taken into captivity by the conquering Persians because their idols were unable to save them (v. 2).
Do we turn gold and silver into gods today? (46:6–7)
Isaiah was emphasizing the contrast between the one true God and idols made of material from the earth (silver and gold). We may make idols of what money buys, whether they are material things (houses, clothing, cars) or intangibles (social standing, recognition, attention). Idols can be anyone or anything that becomes more important to us than God.
Who was this man from a far-off land—the bird of prey from the east? (46:11)
Cyrus the Great, the ruler of Persia, who swooped in to conquer Babylon. The Greek historian Xenophon wrote that Cyrus had an eagle depicted on his royal banner.
What stubborn-hearted people was the Lord speaking to? (46:12–13)
God was reminding the exiles that from ancient times (v. 10) he had accurately predicted future events. He would use Cyrus (v. 11) to bring about their deliverance. Despite their stubborn-hearted disbelief, it would happen; for in this way the Lord would fulfill his saving purpose for Israel.
Why call wicked Babylon a Virgin Daughter? (47:1)
Cities were commonly personified as daughters (1:8; 23:12). This chapter is a mocking poem that taunts the Babylonians with news of their fall from power and privilege. Babylon was like an untouched, pampered princess in a royal palace. Biblical glimpses of Babylon fit this picture (Da 5:1–4)—the Babylonian leaders seemed proud of their position and confident of their security. But those days of ease were over, the prophet said.
How would Babylon’s nakedness be exposed? (47:3)
Similar language is found elsewhere in the Old Testament to describe being taken into exile (20:4) and to describe nations who have allied themselves with other nations being mistreated by those allies (Lam 1:8; Eze 16:35–37; Na 3:5).
How did God desecrate his inheritance? (47:6)
Desecrate means to take a holy thing and do something unholy with it. God’s people were his inheritance, and God wanted them to live in a holy relationship with him. By breaking their covenant with him, the Israelites had aroused God’s righteous anger and caused him to hand them over to the Babylonians for punishment and discipline.
LINK (47:8, 10) I am, and there is none besides me
Babylon’s haughty attitude set herself up above all others and above calamity. God had made a similar claim earlier (45:5–6), but he could back it up.
What kind of sorceries, spells and astrology could be found in Babylon? (47:9, 12–13)
Many ancient writers refer to Babylon as a source of the magic arts. Using various charms and ritual incantations, sorcerers sought to manipulate the spirit world for their own benefit. Astrologers charted the stars and advised kings. Daniel, with God as his source of knowledge, was added to the ranks of Babylonian astrologers (Da 1:17, 20; 2:2). The Magi who visited Jesus (Mt 2:1–12) may have been heirs of this tradition.
Is it wrong to read your horoscope? (47:13)
Reading horoscopes seems to satisfy people’s hunger for knowledge about the future. But people who read them are seeking false guidance (cf. vv. 14–15). Horoscopes offer predictions and advice based on the relationships of the planets to the signs of the zodiac. The Bible is clear that we are not to look for guidance in magical ways (Dt 18:10–12). Seeking personal guidance is good—as long as you are seeking that guidance from God through the Scriptures and prayer.
What kinds of oaths did God’s people take? (48:1)
People took oaths to affirm loyalty to someone (Ne 6:18), to testify in court (Ex 22:11) or to promise something to God (2Ch 15:12–15) or another person (Jos 2:12–20). This text might refer to religious or interpersonal oaths that were either not kept or wrongly taken (such as an oath of vengeance). But the crux of the matter seems to be that although they went through the motions of worshiping God, their worship was insincere.
Why did God reference Israel’s neck and forehead? (48:4)
The stubborn Israelites were often compared to a “stiff-necked” animal that stiffens its neck and refuses to be led (Ex 32:9; Dt 9:6, 13; 10:16). The connection here between the forehead and bronze is less clear. Perhaps the metaphor alludes to male animals butting heads. Or it may refer to people thrusting their faces forward as they stubbornly insist on their own way (cf. Jer 3:3). That may have been the posture of the “hardened and obstinate” Israelites when God promised to give Ezekiel, in response, a “forehead like the hardest stone” (Eze 3:7–9).
Did people attribute both good and bad events to their idols? (48:5)
Idol worshipers believed their gods and goddesses determined everything—good and bad. So idols were worshiped and given offerings to ensure good crops, military success and good health. If things went bad, however, people assumed that the gods were angry and needed to be appeased. God made predictions before they happened so that when the events occurred it would be impossible to say that some idol god performed the actions.
What new and hidden things were coming? (48:6)
The new exodus—that is, the release from Babylon and the return to Judah. God wanted his people to pay attention and not assume that they had heard this before. It is also possible that these new things pertain to the Messiah.
How does affliction refine God’s people? (48:10)
Metals such as silver were refined with fire to remove the impurities. In the same way, the 70-year captivity in Babylon was intended to burn away the sins, such as idolatry and corruption, that had tainted Judah. Though not as silver may indicate God’s frustration that his people had not yet forsaken their sins and thus were not yet like pure silver.
LINK (48:12) I am the first and I am the last
See Revelation 1:17. God was at the beginning of creation and will be at its end. In Revelation, Jesus uses the same phrase to describe himself.
Whom did God choose as his ally? (48:14)
Cyrus, king of Persia. See the article Who was this one from the east? (41:2). The Hebrew word for ally is a strong one, meaning “loved one” or “good friend.” This is Isaiah’s most explicit prophecy so far regarding Cyrus’s mission (v. 15) to bring down Babylon.
Why did God tell his people to escape from the Babylonians? (48:20)
After Cyrus conquered Babylon, Cyrus allowed the Jews to return to Judah. At last they could flee … with shouts of joy.
LINK (48:21) He made water flow for them from the rock
See Exodus 17:6 and Numbers 20:11. When the Israelites wandered through the Sinai Desert, twice God miraculously provided water from a rock. This text may allude to the Arabian Desert that separated Babylon from Judah, drawing a parallel between the exodus and the return from exile.
Why the sudden change in tone? (48:22)
This verse is a short warning that when God redeemed his people from Babylon, not everyone would be delivered. The same warning also appears in 57:21, and a similar warning is found at the very end of the book of Isaiah (66:24). Not only would the wicked not be allowed to return to their homeland, but everyone needed to know that God expected repentance as a prelude to his blessing. Staying in Babylon would not produce peace; trusting God enough to leave Babylon and return to Jerusalem and Judah would.
Who is speaking here? (49:1–6)
The speaker is the Messiah. Though the Lord’s servant is called Israel in verse 3, verses 5 and 6 make it clear that the servant is not national Israel, for he has a ministry to Israel. The Messiah will be “Israel” as Israel was meant to be. He will succeed where national Israel failed. And he will be the light for the Gentiles (v. 6; cf. Lk 2:30–32; Jn 8:12) and bring God’s salvation to the ends of the earth (v. 6; cf. Mt 28:19; Ac 13:47).
When is the time of God’s favor? (49:8)
The time when God decides to redeem his people. The phrase may have been drawn from the Year of Jubilee (Lev 25:10), which was every 50th year. At that time slaves were freed and land was returned to its original owners. In the New Testament, Paul quoted this verse, adding, Now is the time of God’s favor (2Co 6:2). God is doing a whole new work of redemption through Jesus.
Why turn mountains into roads? (49:11)
This poetry may symbolize the Lord making the way easier for his people to return, although it could describe actual mountain roads blocked by landslides or closed by enemy nations or tribes. God’s people would find a way through them with God’s help.
Where were these places in the north, the west and the region of Aswan? (49:12)
God would draw his people back to their land—not only from Babylon in the east but also from other places where they had been scattered. Assyria had forcibly scattered the northern kingdom of Israel in 722 BC, but many others had emigrated when times got tough. There were already Jewish settlements in many areas of the Mediterranean world, even in Aswan, in southern Egypt.
Why did God engrave them on his hands? (49:16)
This poetic image communicated to the despairing Israelites that God would not forget them or fail to express his constant concern for them (see v. 15). Instead of the normal practice of tattooing the master’s name on the servant’s hand, the servant’s name was engraved on the master’s hand. This mirrors the devotion the Israelites would exhibit toward God (see 44:5).
The walls of Jerusalem, which had been broken down during the captivity (Ne 1:3). God envisioned an established, secure Jerusalem.
Why would Jerusalem and the surrounding land be too small for the people? (49:19–20)
Zion (Jerusalem) was to look up to see her restored citizens coming. God pictures Zion as proudly “wearing” her citizens, like a bride her jewels (vv. 17–18). The numbers coming would be so great that the city could not house them all. The language in this passage is out of proportion to the actual returns of Babylonian exiles that occurred in 538 and 445 BC. Furthermore, God promised that he would expand his kingdom to include the Gentiles (vv. 22–23). The focus is now on a worldwide response to God’s reconciliation through the work of the servant, the Messiah (vv. 1–6).
What did God say that the Gentiles would do for the Jews? (49:22–23)
In verse 7 the servant was told that kings and princes would give him respect and submission. His people will also have their share, for not only will the nations rally to God’s banner, tenderly bringing the exiled Israelites with them, but their exalted monarchs, with all the gentle care of parents, will also bow before them. Clearly this picture goes beyond the return of the Babylonian exiles. Though its final fulfillment is yet to come, it has been wonderfully realized in Christ’s church that includes both Jews and Gentiles.
Does God still contend with Israel’s enemies today? (49:25)
Some believe these prophecies address a literal nation or people: either restored Israel following the Babylonian captivity or the followers of the Messiah in the end times. Others believe they address a “spiritual Israel”—those who have received salvation through Jesus Christ. Many believe a combination of these options is in view. Raging conflict in the Middle East has sparked new interest in these prophecies. Some Christians see anyone who stands in opposition to the state of Israel as an enemy of God, so those holding that viewpoint might also believe that God will deliver Israel by contending with those enemies.
Did God force cannibalism? (49:26)
During a siege, a city’s inhabitants might be reduced to cannibalism. This prophecy is a gruesome way of indicating the utter desperation of Israel’s enemies, overcome with hunger and thirst, in contrast to Israel’s promised condition as described in verses 9–10. God certainly is not commanding cannibalism through such imagery, but rather communicating via the most graphic means that those who violated his people will receive retributive justice.
What was a certificate of divorce? (50:1)
The Law of Moses allowed a man to divorce his wife by writing out a certificate (Dt 24:1–4; Mt 19:7). A divorce was irrevocable (Dt 24:4). According to Jeremiah 3:8, God gave the northern kingdom of Israel her certificate of divorce. Here, God was explaining that there was no certificate since Judah had initiated the break in covenant with him, and thus his separation from his people in exile could be rescinded.
Was Isaiah physically abused? (50:4–6)
These verses are a part of one of Isaiah’s so-called “servant songs” that point to the Messiah. The Lord’s servant would be faithful to God despite the abuse that might result. Jesus endured this type of treatment before his crucifixion (Mt 26:67–68; 27:30–31).
It is a hard rock abundant in the Middle East. In the ancient Near East, it was used to make tools such as hammers, chisels and knives. It also became a symbol for stubborn endurance (Eze 3:7–9), which is why it is used here.
Why torment those with torches and reward those who walk in the dark? (50:10–11)
The Jews in Babylonian captivity must have felt that they were in the dark. God asked for their trust—he would lead them. But many were tempted to abandon God, to try to find their own way, to light fires of their own making. (Ironically, light fires could be read “play with fire.”) This would only lead to disaster.
Is this a description of the end of the world? (51:6)
This poetic depiction reminds people to be fearless in the midst of earth-shattering displays of God’s righteousness and saving power. It could refer to (1) events in Isaiah’s time, (2) events in the near future or (3) cataclysmic events at the end of the world.
What was the monster Rahab? (51:9)
Rahab was a sea monster in ancient mythology and also became a name for Egypt (30:7). In this description of God’s power, it could mean either or both. According to the Babylonian creation myth, the god Marduk cut a monster in two, dividing heaven and earth. If Rahab refers to this mythological monster, then Isaiah may have been implying that creation was actually an act of the God of the Jews. If Rahab refers to Egypt, Isaiah was begging God to intervene on Israel’s behalf, just as he had done during the crossing of the Red Sea at the exodus (51:10).
LINK (51:10) You who dried up the sea
See Exodus 14:21–22. Isaiah called on the Lord to act as he had done when he parted the Red Sea.
What is the cup of God’s wrath? (51:17)
This is a recurring image in Scripture (Ps 75:8; Jer 25:15–17, 28: Eze 23:32–33; Rev 14:10; 16:19). Experiencing God’s judgment is often compared to becoming drunk on strong wine. Those who have sinned against God must drink the cup that their sins have filled up. In the case of Jerusalem (and by extension, Judah) that cup was the apparent destruction of her heritage (51:18–20). But now, God says, the day of destruction is past (v. 22), and the cup of God’s wrath is placed in the hands of her tormentors for them to drink (v. 23).
Why call these people the uncircumcised? (52:1)
The vast majority of peoples in the ancient world who were enemies of Israel did not practice circumcision. Because circumcision was required of all Israelites (Ge 17:9–14), the uncircumcised referred to those who were not the people of God. The uncircumcised—the Babylonians and others who had once freely entered Jerusalem to plunder and destroy it—would not be back.
What’s beautiful about feet? (52:7)
Isaiah pictured a city anxiously awaiting the news of the outcome of a battle (2Sa 18:26; Na 1:15). The feet of the runner who brought good news were beautiful. Here the good news pertained to the return from exile (vv. 11–12). Paul quoted this verse in Romans 10:15 in reference to those who proclaim the good news of Christ’s deliverance from the captivity of sin.
Why did God lay bare his holy arm? (52:10)
Throughout the Bible, God’s arm is associated with his great power. So when God lay[s] bare his holy arm, he is “rolling up his sleeves” to do something powerful—namely, to redeem his people.
What were the articles of the LORD’s house? (52:11)
They included plates, dishes, bowls, jars, lampstands, wick trimmers, trays—items used in the temple rituals (Nu 4:7, 9). These were regarded as holy and put in the keeping of the priests and Levites, who were responsible for them (Nu 3:6–8). Cyrus allowed the people to take back the articles of the temple seized by Nebuchadnezzar (Ezr 1:7–11).
See the article Who was God’s servant? (42:1).
How did God’s servant become so disfigured? (52:14)
It makes sense that the violence described in 50:6 caused this disfigurement. If the servant is Israel, this disfigurement could be understood as the displacement, scattering and captivity of the nation. It would be amazing that Israel, after being ravaged by the Assyrians and Babylonians, could still exist—especially back in their homeland. Christians, of course, see this as a reference to the scourging and crucifixion of Jesus.
What does it mean to sprinkle many nations? (52:15)
In Old Testament rituals, people and items were sometimes ceremonially cleansed or consecrated by sprinkling them with blood or oil (Ex 24:8; 29:21; Lev 4:6; 8:11–12). Thus, this sprinkling would somehow make the nations—that is, Gentiles—righteous. This had always been part of Israel’s mission (Ge 12:3) and was fulfilled in Jesus Christ (Eph 2:13; Heb 9:13–15, 18–26).
LINK (53:1) Who has believed our message
John (Jn 12:38) and Paul (Ro 10:16) quoted this verse to show that many Jews did not believe the good news about the Messiah.
Who was Isaiah describing? (53:2)
While this could refer to the nation (or faithful remnant) of Israel, it becomes clear that Isaiah was describing an individual, the Messiah, who would bear the sins of the world. The surprise is that the individual would be so humble and unassuming.
LINK (53:4) Surely he took up our pain and bore our suffering
When Matthew (Mt 8:17) saw Jesus healing people, he thought of this text. Peter (1Pe 2:24) extended the image, saying that when Christ died, he bore our sins in his body on the cross.
How could a substitute suffer the punishment for our sins? (53:5)
Before the coming of the perfect sacrifice (the Messiah), the Israelites were instructed by God to sacrifice innocent animals, using the animals’ blood to atone for their sins. The writer of Hebrews declared it impossible for the blood of bulls and goats to take away sins (Heb 10:4). These animal sacrifices foreshadowed Christ, who was sacrificed once to take away the sins of many (Heb 9:28).
How are we healed by wounds given to someone else? (53:5)
A modern analogy might be a heart transplant: one person lives because another dies. The Bible shows humanity with a heart condition—our hearts are evil, incapable of the holiness God intended. The servant, pure of heart, suffered and died so that we may live (cf. 1Pe 2:24).
We go astray. The Bible depicts sheep as helpless and ignorant. They do not keep themselves safe but wander into dangerous situations.
LINK (53:7–8) He was led like a lamb to the slaughter
John the Baptist hailed Jesus as the Lamb of God, who takes away the sin of the world (Jn 1:29), alluding to the Passover lamb (Ex 12:1–28) and to this text. Later, Philip approached an Ethiopian official who was reading this text from Isaiah. The official wasn’t sure whom the passage was describing, but Philip explained that it was about Jesus (Ac 8:30–35).
LINK (53:9) He had done no violence, nor was any deceit in his mouth
When Peter later wrote to suffering Christians, he used this verse from Isaiah as an image of righteous suffering and silent endurance (1Pe 2:22).
Why did God cause his servant to suffer? (53:10)
Isaiah is emphasizing the LORD’s will (God’s purpose). Something great was going to happen. Cyrus would make it happen (45:13), and the servant would make it happen (49:5), but it would happen because God willed it (cf. 55:11). Though Isaiah 40–66 was clearly written for the sake of the Jews in Babylonian captivity, the entire world is part of this drama too. In one sense or another, all of humanity is in captivity.
It is God’s purpose to set us free. The whole Bible is a phenomenal love story—God created people, people turned away, God wooed people back. Israel is a microcosm of humanity. God played the love scene again and again through Moses, David, Elijah, Hosea, Isaiah and others. But too often his love went unrequited.
The sin of rejecting divine love required sacrifice, and God decided to make the sacrifice himself. He sent his innocent servant to bear the weight of the world’s sin (53:4–6). This cleared the way for a new relationship between God and the people he loves so much. It might seem gruesome on the face of it—even unjust and bloodthirsty—but it was God’s purpose and it was necessary as payment for sin. The suffering of God’s servant was the key to God’s plan: God was reconciling the world to himself in Christ, not counting people’s sins against them (2Co 5:19).
What type of offering was this? (53:10)
A guilt offering. In the sacrificial system of the Israelites, a guilt offering, in which the offender sacrificed a ram, was made when restitution was required (Lev 5:14–6:7). It was God’s intent that the servant become an atoning sacrifice for sin (cf. Ro 3:25; 8:3; 2Co 5:21; 1Jn 2:2; 4:10).
How would God reward his suffering servant? (53:12)
Though the Servant-Messiah would die in disgrace, great honor awaited him (Php 2:6–11). By raising him from the dead, God would prolong his days (Isa 53:10) and enable him to see the light of life (v. 11). God would reward his servant as if he were a conquering king sharing in the spoils of a great victory.
What is God promising? (54:1–17)
Two things, primarily: (1) a period when great trouble will come to God’s people, and (2) a later time when the problems will end and God will once again bless his people. The images in this chapter vividly show the contrasts. Nearly deserted, Jerusalem will again be full of people. It will go from poverty to wealth, humiliation to respect, weakness to power, captivity to freedom.
These predictions were fulfilled, to some extent, when Jerusalem fell to the Babylonians in 586 BC and when the exiles returned to Jerusalem first under Sheshbazzar and later during the time of Ezra and Nehemiah.
The restored Jerusalem of post-exilic times, however, was lacking in the ornate splendor (vv. 11–12) and inviolability (vv. 13–15) described in this passage. Thus, these promises awaited complete fulfillment in a different era (see the description of the new Jerusalem in Revelation 21). These promises can also be understood in terms of a general principle for the people of God. Jerusalem can be a metaphor for those who serve God. When God’s people drift from their commitment to him, they will face his judgment. When they return to him, they will again experience God’s blessings.
Who was this barren woman? (54:1–8)
This barren woman is a metaphor for Jerusalem, and Jerusalem represents Israel, particularly during the exile. Isaiah described the city as a childless, husbandless woman who had suffered a great deal (v. 11). Widows without family were left destitute and were often held in contempt. Like a widow (v. 4) or a deserted wife (vv. 6–7), God’s people had nothing.
How would this tent be enlarged? (54:2)
Since people lived in houses during Isaiah’s day, this image from nomadic life suggests that the promises to Abraham and his family (Ge 12:1–3; 28:13–14) are in view. Some think this refers to enlarging the family tent by adding skins, or stretching the present fabric, and lengthening the cords. Others think this refers to setting up a new, bigger tent. Either way, God was promising to enlarge the nation as the exiles return (v. 3; cf. 26:15; 33:20).
What was the shame of … youth and reproach of … widowhood? (54:4)
The shame of their youth probably refers to Israel’s bondage in Egypt (cf. Jer 31:19; Hos 11:1). The reproach of their widowhood probably refers to the exile, when Israel was alone like a widow (Isa 54:6–7). Yet God promised to reverse his people’s humiliation.
Who called Israel’s God the God of all the earth? (54:5)
Only the people of God, who had heard the message of his prophets, would know that the Lord was truly the God of all the earth. Most other people did not have much respect for the God of Israel because he could not be seen, while their own idols were visible (Ps 115:2–13). Those who acknowledged Israel’s God became a part of God’s people (Jos 2:11; 6:25).
What are the limits of God’s patience? (54:7–8)
His patience is limitless. God commanded the Israelites to be holy, and he gave them the law and prophets to help them. But when they persisted in their sins, he punished them because he is holy. Still, he did not leave it at that. He forgave them and received them back with great compassion. Through Christ, forgiveness is still available today to anyone who believes in him (Ac 10:43).
Why then did God allow the Holocaust? (54:9)
There are historical reasons why the Holocaust happened, but there is no Biblical or doctrinal rationale to explain it. In this text, God made a promise to the exiles who would be returning from captivity in Babylon to their homeland. God promised that he would no longer be angry with them and that they would have relative peace. It was not necessarily a guarantee of permanent peace.
Does God allow things to happen that he doesn’t like? (54:15)
Yes, he does. God is all-powerful and can control everything that happens in his world. However, he gives humans freedom to decide things for themselves. When we sin, for example, we have only ourselves to blame for the consequences. Though God has the ability to prevent evil—including the enemy attacks mentioned here—having given humankind certain authority, God often allows circumstances to play out.
How can someone without money buy something? (55:1)
If a merchant were to set the price of wine, milk and bread at zero, then the poor who had no money could buy it. The merchant’s work would be unprofitable, but his generosity would help the poor. This is a picture of what the Lord has done spiritually for his people.
Why was another covenant necessary? (55:3)
God had made (and sometimes renewed) covenants with his people through men like Noah, Abraham, Moses, Joshua, David and others. Some were unconditional (e.g., 2Sa 7:5–16). Jesus Christ fulfilled God’s promise to David that his throne would be established forever. Others were conditional and could be canceled if God’s people failed to live up to them (e.g., Ex 19:3–24:8). Isaiah said that though Israel had broken the covenant given through Moses, a new covenant would be given. This new covenant, described by Isaiah as the everlasting covenant, would be put into effect with the shedding of the blood of Christ, which would allow them to once again become God’s people (Jer 31:31; 1Co 11:25).
How did God give his people splendor? (55:5)
Typically, nations that were conquered and taken into captivity lost their national identity forever. They were assimilated into other peoples and simply disappeared as a distinct people. God gave splendor to Israel by (1) preserving its national and religious identity while the Jews were in exile and (2) returning the Jews to Jerusalem after humiliation at the hands of the Babylonians. God’s people would again be able to hold their heads high.
What was this word of God? (55:11)
During Isaiah’s lifetime, God’s people primarily heard the word of God through his prophets—an oral word. After the exile, they came to think more and more of the written word of the Lord, the Scriptures.
Does exposure to God’s Word guarantee salvation and spiritual growth? (55:11)
As long as God’s Word is believed and obeyed, it does—not because there is anything magical about the Bible but because God lovingly promises to make sure that those who believe and obey his Word will benefit from it. It is his revealed guidebook for how to be saved and how to grow spiritually. Paul reminded Timothy of his knowledge of the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness (2Ti 3:15–16).
How will nature praise God? (55:12–13)
This may be figurative language to describe the breadth of the new order (Rev 21:1). Chapter 54 speaks of God’s people being restored. Chapter 55 is broader in scope, encompassing all of creation. The fallen world, trapped under the curse of human sin, will be set free—there will be no more thorns or briers (Ge 3:17–18; Ro 8:19–22). Although nature now testifies to the glory of God (Ps 19:1), it is nothing compared to what will take place in the new world.
Why give observance of the Sabbath such importance? (56:2)
In Hebrew law, moral requirements (such as not committing murder) are found alongside ritual requirements (such as keeping the Sabbath). Isaiah referred to both here. He expected the people to uphold the moral code—to maintain justice and do what is right (v. 1)—as well as to keep the religious rituals (the Sabbath).
What will God do for foreigners and eunuchs? (56:3–8)
These verses look forward to the magnitude of God’s offer of salvation. Outcasts such as foreigners (Ex 12:43; Dt 23:3) and eunuchs (Dt 23:1) will not be rejected in this new era ushered in by the servant of the Lord. Neither eunuchs nor foreigners could change themselves physically, but that wouldn’t matter. Faithfulness to the Lord—expressed by “keeping the Sabbath”—will give them a secure place in God’s “temple” and joy in his “house of prayer.”
What does God’s holy mountain refer to? (56:7)
This refers to Jerusalem—specifically Mount Zion, where the temple was located. God promised that those who had formerly been excluded would be given access to him (cf. 2:2–4). The court of the Gentiles was a kind of symbol and foreshadowing of this, and it was from there that Jesus expelled the merchants, quoting the last part of this verse (Mk 11:15–17).
Who were Israel’s watchmen? (56:10)
The watchmen of Israel were especially the prophets, those called to see what was coming and prepare the people for it (21:6; Eze 3:17; Hab 2:1). But since Isaiah associated them with shepherds (Isa 56:11), a common metaphor for political rulers (Isa 44:28), he likely had the entire leadership of the nation in mind. Sadly, these leaders were spiritually blind and mute (Isa 56:10), and they sought their own gain (v. 11) rather than feeding God’s flock.
Is death a means of escape? (57:1–2)
In denouncing Judah’s leaders (56:10–12), Isaiah observed that there would be so little spiritual perception that the disappearance of the righteous from among them would go unnoticed. The prophet also noted that, for a righteous person, death is to be spared from evil, enter into peace and find rest. This does not mean that suicide is an option for believers who want to escape pain. It simply means that those who walk in God’s righteousness will one day be rewarded for their faithfulness. See Is death better than a troubled life? (Job 3:10–16).
What was going on among the oaks? (57:5)
See What was wrong with sacred oaks and gardens? (1:29). The pagan rites of Canaan, featuring sacred trees (1:29), pandered to the sexual appetites of the worshipers. During the reigns of Ahaz (2Ki 16:3–4) and Manasseh (2Ki 21:2–6), Isaiah must have been deeply grieved by Judah’s indulgence in these rites, which even included the practice of child sacrifice.
What sort of pagan symbols did they use? (57:8)
God’s people had been commanded to place God’s commands on their doors to remind them of the Lord continually (Dt 6:9). Here Isaiah said that instead of God’s commands, they had placed symbols of idolatry on their doors. Since the idolatry included sexual orgies, it is possible the symbols were themselves sexual in nature. The rest of the verse may refer to ritual prostitution. At any rate, the people had “gone to bed” with their pagan gods.
Molek, the primary god of the Ammonites (1Ki 11:5), was worshiped by some Canaanites. Worship of Molek included human sacrifice (2Ki 23:10), as likely referenced in Isaiah 57:5.
What was wrong with olive oil and perfumes? (57:9)
They likely refer, either literally or metaphorically, to rites associated with the worship of the pagan god Molek. Or this could refer to the Israelites’ practice over the years of sending ambassadors to a foreign king to negotiate an alliance (see the NIV text note). Either way, the Israelites went to great lengths in their rebellion against God.
How did they descend to the very realm of the dead? (57:9)
Assuming this verse refers to idolatry (see previous note), Isaiah’s point was either that the Israelites made extreme efforts to find other gods or that their journey ended in death. The Hebrew word for grave is Sheol, so the point may be that the Israelites even worshiped the gods of the underworld and/or indulged in necromancy (cf. 8:19).
The Bible often describes heaven as God’s home (e.g., Mt 6:9). It also speaks of God living among or within his people (e.g., Jn 1:14; 2Co 13:5). Here Isaiah combined both ideas in a beautiful way: God lives in heaven, but he also lives with humble people to give them hope and confidence.
Why didn’t punishment do any good? (57:17)
One way God punishes his people is to withdraw his presence from them. Often those who feel abandoned by God suddenly recognize their need for him and repent. Other times, however, people are so stubborn and determined to go their own way that they refuse to admit their need. Punishment sometimes galvanizes the resistance of those who want to rebel.
Why did the people fast? (58:3)
The law called for fasting on the Day of Atonement as a sign of humility and sincere repentance (Lev 23:27–32). Fasting was intended to focus the people’s hearts on God and express the people’s deep sorrow for their sins. Over time, however, some Hebrews began to see fasting as a ritual that could earn God’s favor. If we fast, they thought, God will bless us. Isaiah knew rituals were pointless unless they were motivated by sincere faith and obedience to God’s moral law. The fasting God wants is not ritual but action: overcoming injustice, feeding the hungry, clothing the naked and so on (Isa 58:6–7).
How did the Israelites exploit their workers? (58:3)
Perhaps while the master was fasting he was particularly careful to make sure the servants were working or that his laborers made up for lost time by working harder. The Israelites undoubtedly exploited people in many other ways. They likely were regularly mistreating their servants, being inhospitable to strangers, ignoring the needs of the poor and using bribes to get their own way in the community. They had no regard for God or the law and consequently abused the system.
Can good works replace spiritual disciplines? (58:6–7)
No. Works—no matter how good—cannot replace spirituality. Compassion in and of itself cannot take the place of spiritual disciplines. Some Israelites had ignored the ethical side of the law. They thought they could disobey it and still be forgiven simply by going through the motions of religious observances. Prophets like Isaiah taught that God despises empty rituals done by insincere people. God wants righteous living—including good works—that stems from wholehearted commitment to him.
How would their light … break forth? (58:8, 10)
For the people in Isaiah’s day, darkness halted most activities and brought all sorts of dangers. In figurative language, then, darkness became a symbol for evil, while light represented goodness. Here, light first represents God’s salvation—healing and righteousness (v. 8); then it represents the people’s genuine acts of righteousness (vv. 9–10).
What ancient ruins would be rebuilt? (58:12)
The ruins of Jerusalem. Isaiah foretold its destruction and its restoration. It would be rebuilt by the people, a sure sign that God would be with them once more. The faithful workers who would rebuild the city are collectively called the Repairer and Restorer of the city. The rebuilding of Jerusalem would be evidence that God had restored the people of Israel.
How could feet break the Sabbath? (58:13)
The Sabbath concept began with creation (Ge 2:2–3) and carried through the Mosaic Law and teachings of the prophets. It required rest from daily work so people could worship the Creator of all things. In Isaiah’s day, walking was an integral part of daily work. That kind of walking, if done on the Sabbath, broke Sabbath rest.
How would they ride in triumph on the heights of the land? (58:14)
This figure of speech describes how God lifts us, spiritually and emotionally, above our troubles and hardships. It may have been taken from the image of an eagle carrying its young from the nest up into the sky (Dt 32:10–13).
Why does prophecy have this cycle of condemnation and comfort? (59:1–15)
This cycle corresponds to the wavering attitudes and behaviors of God’s people and the Lord’s efforts to challenge them to repent. As spokesmen for God, the prophets warned and comforted, condemned and blessed. Sometimes their words referred to immediate days of destruction and sometimes to future relief.
Why won’t God listen to sinners? (59:2)
God does listen to sinners. For example, when they genuinely repent of their sins and ask God for forgiveness, God listens and answers. Isaiah’s statement needs to be understood within its context.
Isaiah was telling his fellow Israelites that even though God could help them, he had chosen not to (cf. 8:17). God would not listen to their prayers or be moved by their empty religious rituals (cf. 1:13–15). They wanted God to help them when they were in trouble, but they didn’t want to serve him with all their hearts. They didn’t want to abandon their wicked ways or their foreign idols. If they wouldn’t listen to him, why should he listen to them?
The Bible teaches that God answers prayers. Jesus tells us that we can speak to God as a child speaks to his father (Mt 6:6). God cares for his people and responds to their prayers simply because he loves them. The irony is that when he refuses to answer requests, it’s for the same reason—because of his love. A father shows love when he allows his children to learn from their mistakes. If he always protects his children, how will they ever learn and mature? God responds in love when he does not come to the rescue of people who continue to rebel against him. See the article When does God refuse to hear our prayers? (Jer 11:11).
What were the people guilty of? (59:3–16)
Among other things listed here, the people were guilty of violence, lying, injustice, hostility, rebellion, treachery, oppressing the weak and turning away from God.
What is the point with the eggs of vipers and a spider’s web? (59:5–6)
In denouncing the Israelites for their social injustice, Isaiah employed two figures taken from the basic human needs of food and clothing. The metaphors suggest that what these evil people produced seemed at first wholesome, only to be revealed for what it really was later. In fact, the illustration of the cobwebs that are useless for clothing implies that evil is ultimately counterproductive, not only for its victims, but also for its perpetrators.
Why did Isaiah focus so much on issues of justice? (59:7–8)
See Why did Isaiah focus so much on issues of justice? (1:17). The image of the moral life as a walk dominates these two verses. Because Isaiah’s words are not only strong but general, Paul quoted them, in part, in Romans 3:15–17 to show the universality of sin.
Why did Isaiah talk as though he was as guilty as everyone else? (59:9–15)
Because he identified with the entire nation. In Western culture, we tend to think of wrongdoing in terms of the individual. In ancient Israel, people thought of wrongdoing in terms of the entire community.
Whom did God expect to intervene? (59:16)
Though this could refer to all the people of God, it likely means that God expected their leaders to intervene. But the king, his aides, the priests and even many of the prophets failed to defend those who were being oppressed by the injustice committed throughout the land.
LINK (59:17) Righteousness as his breastplate
The Lord is described here as a warrior who wears a breastplate of righteousness and a helmet of salvation. Later, Paul used these same terms to instruct Christians about their spiritual armor (Eph 6:14, 17).
How do the warnings of this chapter fit with the reassurances of chapters 54–56? (59:18)
In the Old Testament, we see a recurring pattern in the life of the Hebrew people: they sin; God judges them; they repent; God forgives them. Then the cycle begins all over again. God’s nature includes both judgment and forgiveness, both warnings and reassurances. The Israelites sometimes needed judgment, sometimes forgiveness. Both were equally important in God’s formation of the spiritual life of the nation of Israel.
How could God promise that their descendants would never reject his Spirit or his words? (59:21)
He didn’t. He simply promised that he would never withdraw his Spirit from his people. This was God’s side of the covenant. His promise was to those who repent of their sins (v. 20). But the people’s side of the agreement included their commitment to the relationship. Many also see this as a prophecy of the new covenant. God gave his Spirit permanently to the church of Christ at Pentecost (Ac 2:1–4).
How would Israel give light to the nations? (60:3)
Isaiah painted a picture of the sun shining brightly on the temple high atop Mount Zion, while the surrounding valleys remain in darkness (v. 2). This represents the way God would come in glory to his people. Those in spiritual darkness will look to the light shining through God’s people—light characterized by lives of integrity, compassion and peace (Mt 5:14–16). See How would their light … break forth? (Isa 58:8).
Why would Israel’s sons come from afar? (60:4)
The near-future prophecy was of how Jerusalem would fall to the Babylonians and the people would be taken into exile. The distant-future prophecy looked through that tragic period of Israel’s history to what would come later. There would be immense joy when their sons and daughters returned to Jerusalem out of exile.
How and when would the riches of the nations be brought to Jerusalem? (60:5)
The valuable gifts the Jews received as they returned to Jerusalem (Ezr 1:6–11) and the contribution of King Darius of Persia to Zerubbabel’s temple (Ezr 6:8–9) may be a partial fulfillment of this prophecy, though it surely looks beyond that. Some see this as a reference to the influx of Gentiles into the church (cf. Isa 2:2–4). Others see it being fulfilled during the future phase of the Messianic kingdom, such as the new Jerusalem (cf. Rev 21:26). Perhaps all three situations are in view.
Who were Midian, Ephah, Sheba, Kedar and Nebaioth? (60:6–7)
They were peoples who lived in Arabia (modern Jordan, Saudi Arabia and Yemen). The people of Midian, Ephah and Sheba were known as wealthy traders. The people of Kedar and Nebaioth were famous for their sheep. Since Midian, Ephah, Kedar and Nebaioth are all named in Genesis as descendants of Abraham (Ge 25:2, 4, 13), there may be some intention of specifying that all of Abraham’s children will be reunited in the pilgrimage to Jerusalem.
When will Israel rule the world? (60:12)
Some think this is a description of the coming millennial age, when Christ will rule from Jerusalem. Others see this in a more figurative sense—that Jesus, the Son of David, representing the people of Israel, rules over all those who acknowledge him as Lord. Those who do not acknowledge him will perish.
Wouldn’t this glory lead to arrogance on the part of God’s people? (60:14–15)
It had in the past. The book of Judges shows a cycle of the Lord’s victory and blessings being followed by sin and defeat, then repentance and God’s deliverance. The apostle Paul warned the Christians in Corinth that though they thought they were standing firm, they should be careful not to fall (1Co 10:12). Fervent prayer, devoted study of God’s Word and thoughtful love can help to fortify us against arrogance and pride.
How would Zion drink the milk of nations and be nursed at royal breasts? (60:16)
Jerusalem would receive the very best nourishment, the riches of the nations (v. 5). The metaphor of being nursed at royal breasts is more literally “to suck the breast of kings.” The picture is strange only if we assume a straightforward correspondence between an analogy and what it illustrates. Foreigners and their monarchs would love and cherish Zion, delighting to supply her needs (cf. v. 11; 49:23).
Is this a prophecy about Israel or eternity? (60:19)
It could be both. This figure of speech could indicate the salvation of Israel on earth—God’s light would protect the nation from darkness, foreign threats and internal injustice. Whether or not this prophecy applies to physical Israel, it certainly applies to God’s people in eternity. John used it to describe the heavenly city (Rev 21:23).
LINK (61:1–2) The Spirit of the Sovereign LORD is on me
When Jesus preached his first sermon in his hometown synagogue, he read these verses and said that they were fulfilled that day (Lk 4:16–21). They might seem at first glance to refer to either Isaiah or Israel, but Jesus made it clear that they were written about him and the ministry God would give him. Jesus alone has the power to proclaim these words and perform these actions.
The ashes left behind after a fire had burned out were a symbol of destruction (Eze 28:18; 2Pe 2:6). When people experienced troubles, they sometimes sat on an ash pile (58:5) or put ashes on their heads (2Sa 13:19) as a sign of mourning. But God promised his people that their mourning would end; in place of ashes, they would be well-groomed with oil, a symbol of joy and celebration (Ps 23:5; 45:7; 104:15).
Was it a benefit to have strangers and foreigners as workers? (61:5)
Yes. It was a sign of prosperity to have many servants. Life was very hard for most people in the ancient world, and the promise of having others to do the work was a wonderful picture of God’s salvation. More than likely, these workers were domestic servants from other nations, not slaves captured in war.
Who is speaking in these verses? (61:10–11)
The Servant/Messiah, who spoke in verses 1–3, may be speaking here. The imagery of a bridegroom is often used in Scripture to depict the Messiah (Mt 9:15; 25:1–13; Jn 3:29). It’s more likely, though, that the speaker in these verses is Zion, who was expressing her unbounded joy for what God had done for her through the Servant/Messiah. The Bible often uses the image of a bride to depict God’s people (Eph 5:23–32; Rev 19:7–8; 21:2).
How did bridegrooms dress like priests? (61:10)
The same Hebrew word is translated “crown” in verse 3. Priests wore turbans (Ex 28:4; Eze 44:18). A bridegroom in Isaiah’s day wore a turban or crown of some sort (SS 3:11).
What was a royal diadem? (62:3)
It was a crown, specifically a crown worn by a king or queen. Scholars aren’t sure why Isaiah described the crown as being in God’s hand rather than on his head. Maybe it represents an intentional mixing of metaphors: Jerusalem and its people were in his hand in the sense of being under his care and control, but they were also his prized possession. Elsewhere the Bible pictures Christ’s followers reigning with him in heaven as royalty (Mt 19:28; Rev 3:21; 20:4–6).
How can land be married? (62:4)
This is figurative. Since marriage was considered a blessing, this was a picture of God’s blessings on his people who lived in the land. This promise was especially significant to people who had earlier been described as childless widows (54:1, 4–5).
Why would Zion (Jerusalem) be given a set of new names? (62:4, 12)
In ancient times, names did much more than identify a person. Names revealed something about a person—his or her characteristics, for example, or the circumstances surrounding the person’s life. Changing names was a vivid way to express a change in circumstances. See the NIV text notes on verse 4 for the meanings of the names Hephzibah and Beulah. See also Why give a name like this to a child? (8:3–4).
Does God grow tired of our prayers? (62:6–7)
No. But the Bible sometimes pictures God as having human characteristics. This verse simply urges God’s people to pray until their prayers are answered. Though prayers do not literally wear God out, he does respond to persistence (Lk 18:1–8).
Why build up a highway for the people? (62:10)
This road-building and road-clearing project probably refers to the Jews’ return from Babylon (cf. 40:3–4; 49:11). But this clearly points to salvation in its final stage. God would make his salvation available to all of his people.
Who are the Holy People? (62:12)
This verse lists four more names for God’s people (cf. v. 4). These names, like the earlier ones, make it clear that the status of the people would be changed. Their salvation would clearly define them as God’s people.
Who were Edom and Bozrah? (63:1)
Edom was south and east of Judah. See Who was Edom? (34:5). Bozrah was a sheepherding center and an important fortress city of Edom.
Who was talking to whom in these verses? (63:1–6)
Isaiah, as a prophet, played the role of a watchman guarding the city of Jerusalem. He asked, in effect, “Who goes there?” and discovered it was the Lord, proclaiming victory, mighty to save (v. 1).
It was a large vat or trough where several people, holding on to ropes overhead, could work together stomping on grapes to squeeze out the juice, which was drained off and collected. The process left their feet and clothing stained by the red grape juice, similar to blood. As here in verses 2–6, treading grapes in a winepress is a common Biblical metaphor for the execution of God’s wrath (La 1:15; Joel 3:13; Rev 14:19–20; 19:15).
LINK (63:5) I looked, but there was no one to help
This verse is similar to 59:16, and the meaning of the two verses is the same: God himself rescues his people because there is no one else to do it.
How could Isaiah tell of the kindnesses of the LORD after the horrors listed in verses 3–6? (63:7)
Sudden changes of mood aren’t unusual in Isaiah. The prophet had been proclaiming God’s ability to defeat sin and redeem his people. Though the section from 63:7 to 64:12 starts with a note of praise for the Lord’s kindnesses, it soon turns to a prayer of lament because of his apparent unwillingness to respond to his people’s dilemma. If God was capable of wiping out Israel’s enemies so easily, why did Israel continue to be captive to its unrighteousness? This section is similar to a national lament, such as Psalm 44.
How can God’s Holy Spirit be grieved? (63:10)
The Bible often speaks of God’s passion and deep emotions. He loves people; he hates sin. He shows compassion and mercy; he becomes angry and grieved (Eph 4:30). God’s emotions demonstrate his personal nature. God is not an omnipotent machine looking dispassionately on the world. He longs to be involved in our lives and is grieved when people reject him. This personal side of God’s Spirit is revealed more clearly in this passage than perhaps anywhere else in the Old Testament.
Why is God so concerned about his public image? (63:12, 14)
In a real sense, God’s reputation was enmeshed with Israel’s condition. When people want to gain … renown or make … a glorious name for themselves, they are usually driven by motives such as pride, self-centeredness or lust for power. But God’s motives are entirely pure. He wants people to know the truth—that he alone is God, that other so-called gods are false. Only when people know the truth about God and honor him as God will they find their deepest needs met.
Does God cause people to stray from his ways? (63:17)
God allows people to stray, that is, he gives them the freedom and opportunity to do so. This verse recalls Isaiah’s commission and the warning God gave him then, that through his verbal ministry the people would become hardened in sin. See Did God want his people to remain unrepentant? (6:9–13).
What happens when God comes down to earth? (64:1–3)
Who can say? With God, there is no limit as to what can happen. Isaiah wanted God to demonstrate his great power and reveal his glory to all nations, not just to his own people. He wanted God both to judge the evil nations and to bless his people. When God comes in power to do awesome things that we [do] not expect (v. 3), the wicked and the righteous both tremble before him.
What does it mean to wait for God? (64:4)
To wait for God means to trust him, be faithful to him and commit ourselves to him (Ps 37:3–7). Waiting for God means trusting him even when things are going badly—when God has not yet delivered us from our troubles. God does not always intervene immediately when we call on him for help
How can righteous acts become dirty? (64:6)
The best and most righteous things we do are distorted and overwhelmed by our sinful nature. Good deeds alone cannot counteract wickedness any more than dry leaves can resist the wind. The Bible presents two contrasting views of humanity: though we are made in the image of God, we are also vile sinners.
The word Father depicts the special relationship believers have with God (1Jn 3:1). God gives us life, loves us, protects us and provides for us.
If the potter shapes the clay, how is the clay responsible? (64:8)
This verse isn’t about techniques of pottery making but is an analogy about how the potter (God) creates the clay (his people) according to his plan. That plan includes giving us free will, so that we can truly love God and obey him voluntarily—as opposed to woodenly going through the motions of obedience because we are programmed to do nothing else. By reason of the freedom God has given us to obey or disobey, we are fully responsible for our actions and will be judged accordingly.
Does this prophecy predict the destruction of Jerusalem and the temple? (64:10–11)
Yes. Isaiah’s vivid language has prompted some, who doubt that prophecy can be so specific, to think parts of this book were added later—after the fact. Isaiah’s use of the past tense here is an example of the “prophetic perfect tense,” in which the future is so certain that it is described as if it had already happened.
Why did God reveal himself to those who didn’t care? (65:1)
God came to them not because of, but in spite of, the fact that they didn’t care. Left to ourselves, none of us would seek God (Ro 3:10–11). But God initiates a relationship despite our inability to see our own need. In fact, the human heart cannot respond to God until God has somehow touched it (Jn 6:44).
How did the people provoke the Lord? (65:3–4)
Other than worshiping idols, it’s not entirely clear what the people did. Some suggest they were worshiping nature through cultic practices and trying to communicate with dead spirits (necromancy). They did these things in violation of the laws established by God (Dt 11:16; 18:11). God had also commanded that any altar for him be made of uncut stone, not brick (Ex 20:25). See Why were uncut stones needed for the altar? (Jos 8:31). And they had been commanded to eat clean, rather than unclean, meat (Lev 11:1–47). See the article Why did God keep some meats off the menu? (Lev 11:4–41).
Why would these people think they were too sacred for others? (65:5)
Because of their idolatry. Those who practiced pagan rituals often believed they were “holier” than others (cf. 66:17). They probably warned others to Keep away lest they should come too close and either be harmed or contract the “holiness”—with the resulting inconvenience of needing to change their clothes and wash their bodies.
What did it mean to pay it back into their laps? (65:6–7)
This pictures someone wearing a loose outer garment with a fold over the belt that could be used as a large pocket to hold a measure of wheat (Ru 3:15; Lk 6:38). It symbolizes the judgment God would pour out on those who had committed these terrible idolatries.
What were Sharon and the Valley of Achor? (65:10)
Sharon was a plain along the Mediterranean coast, north of Joppa and south of Mount Carmel (see Map 2 at the back of this Bible). It was known for its beautiful foliage and superb grazing land (35:2). The Valley of Achor, near Jericho, was dry and barren. But God’s salvation would allow it too to become a productive pasture (cf. Hos 2:15). And since Sharon and Achor were on the western and eastern edges of the land, respectively, they probably represent the whole country.
What do Fortune and Destiny refer to? (65:11)
Fortune and Destiny (the Hebrew words are Gad and Meni) were gods that were worshiped by Israel’s neighbors. The fact that many Israelites in Isaiah’s day brought these gods food offerings is here pictured by people spreading a table and filling bowls of wine for the gods. This idolatry was something the Israelites should never have been involved in, and it was therefore cited as evidence of forsaking the Lord. In due course, however, those who worshiped the god Destiny would encounter their well-deserved “destiny” (v. 12).
What are these new heavens and new earth? (65:17)
It’s possible Isaiah was thinking of the end of this present heaven and earth. If so, he was describing a time when God will establish a new heaven and a new earth (Rev 21:1–22:5). Some think Isaiah was using the word create to mean “transform.” If so, he was saying that when God brings salvation to his people, everything will be completely transformed.
Why consider a 100-year-old man as a mere child? (65:20)
This is an example of the fact that the former things will not be remembered in the new heavens and new earth (v. 17). No one will die in infancy and 100-year-old people will be considered young. Since this picture promises greatly extended but not infinite life, some see this as a reference to a millennial reign of Christ on earth, preliminary to the eventual new heavens and new earth. Others see this simply as a way of illustrating that all the things that cause sorrow will not exist in the new heavens and new earth (v. 19).
Why will God answer before someone calls? (65:24)
This illustrates the changes that are coming. In this present, fallen world, it sometimes seems that God’s answers don’t come or are delayed. The palmist prayed, Why, LORD, do you stand far off? Why do you hide yourself in times of trouble? (Ps 10:1). But when God creates the new heavens and new earth, things will be different. Then God will answer even before his people finish praying to him. And indeed this reality already exists to some extent now for those who are members of God’s kingdom through faith in the Servant/Messiah.
LINK (65:25) The wolf and the lamb
Life as we know it, including the natural world, will be transformed in the age to come. Creation itself will be redeemed. Compare 11:6–9.
LINK (65:25) But dust will be the serpent’s food
Genesis 3:14 is the origin of this curse on the serpent, who will now be harmless (cf. Isa 11:8).