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JERUSALEM- TEMPLE MOUNT
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God and the Jewish People
Romans 9
1 I am in Christ, and I am telling you the truth; I do not lie. My conscience is ruled by the Holy Spirit, and it tells me I am not lying.2 I have great sorrow and always feel much sadness.3 I wish I could help my Jewish brothers and sisters, my people. I would even wish that I were cursed and cut off from Christ if that would help them.4 They are the people of Israel, God's chosen children. They have seen the glory of God, and they have the agreements that God made between himself and his people. God gave them the law of Moses and the right way of worship and his promises.5 They are the descendants of our great ancestors, and they are the earthly family into which Christ was born, who is God over all. Praise him forever!] Amen.
6 It is not that God failed to keep his promise to them. But only some of the people of Israel are truly God's people,7 and only some of Abraham' descendants are true children of Abraham. But God said to Abraham: "The descendants I promised you will be from Isaac."8 This means that not all of Abraham's descendants are God's true children. Abraham's true children are those who become God's children because of the promise God made to Abraham.9 God's promise to Abraham was this: "At the right time I will return, and Sarah will have a son."]10 And that is not all. Rebekah's sons had the same father, our father Isaac.11-12 But before the two boys were born, God told Rebekah, "The older will serve the younger."fThis was before the boys had done anything good or bad. God said this so that the one chosen would be chosen because of God's own plan. He was chosen because he was the one God wanted to call, not because of anything he did. 13 As the Scripture says, "I loved Jacob, but I hated Esau."g]'>[g] 14 So what should we say about this? Is God unfair? In no way.15 God said to Moses, "I will show kindness to anyone to whom I want to show kindness, and I will show mercy to anyone to whom I want to show mercy."16 So God will choose the one to whom he decides to show mercy; his choice does not depend on what people want or try to do.17 The Scripture says to the king of Egypt: "I made you king for this reason: to show my power in you so that my name will be talked about in all the earth."18 So God shows mercy where he wants to show mercy, and he makes stubborn the people he wants to make stubborn. 19 So one of you will ask me: "Then why does God blame us for our sins? Who can fight his will?"20 You are only human, and human beings have no right to question God. An object should not ask the person who made it, "Why did you make me like this?"21 The potter can make anything he wants to make. He can use the same clay to make one thing for special use and another thing for daily use. 22 It is the same way with God. He wanted to show his anger and to let people see his power. But he patiently stayed with those people he was angry with—people who were made ready to be destroyed.23 He waited with patience so that he could make known his rich glory to the people who receive his mercy. He has prepared these people to have his glory,24 and we are those people whom God called. He called us not from the Jews only but also from those who are not Jews. 25 As the Scripture says in Hosea:
"I will say, 'You are my people'
to those I had called 'not my people.'
And I will show my love
to those people I did not love." — Hosea 2:1, 23
26 "They were called,
'You are not my people,'
but later they will be called
'children of the living God.' " — Hosea 1:10 27 And Isaiah cries out about Israel:
"The people of Israel are many,
like the grains of sand by the sea.
But only a few of them will be saved,
28 because the Lord will quickly and completely punish the people on the earth." — Isaiah 10:22–23 29 It is as Isaiah said:
"The Lord All-Powerful
allowed a few of our descendants to live.
Otherwise we would have been completely destroyed
like the cities of Sodom and Gomorrah." — Isaiah 1:9 30 So what does all this mean? Those who are not Jews were not trying to make themselves right with God, but they were made right with God because of their faith.31 The people of Israel tried to follow a law to make themselves right with God. But they did not succeed,32 because they tried to make themselves right by the things they did instead of trusting in God to make them right. They stumbled over the stone that causes people to stumble. 33 As it is written in the Scripture:
"I will put in Jerusalem a stone that causes people to stumble,
a rock that makes them fall.
Anyone who trusts in him will never be disappointed."
Romans 10
1 Brothers and sisters, the thing I want most is for all the Jews to be saved. That is my prayer to God.2 I can say this about them: They really try to follow God, but they do not know the right way.3 Because they did not know the way that God makes people right with him, they tried to make themselves right in their own way. So they did not accept God's way of making people right.4 Christ ended the law so that everyone who believes in him may be right with God.
5 Moses writes about being made right by following the law. He says, "A person who obeys these things will live because of them."6 But this is what the Scripture says about being made right through faith: "Don't say to yourself, 'Who will go up into heaven?' " (That means, "Who will go up to heaven and bring Christ down to earth?")7 "And do not say, 'Who will go down into the world below?' " (That means, "Who will go down and bring Christ up from the dead?") 8 This is what the Scripture says: "The word is near you; it is in your mouth and in your heart." That is the teaching of faith that we are telling. 9 If you declare with your mouth, "Jesus is Lord," and if you believe in your heart that God raised Jesus from the dead, you will be saved. 10 We believe with our hearts, and so we are made right with God. And we declare with our mouths that we believe, and so we are saved. 11 As the Scripture says, "Anyone who trusts in him will never be disappointed."12 That Scripture says "anyone" because there is no difference between those who are Jews and those who are not. The same Lord is the Lord of all and gives many blessings to all who trust in him,13 as the Scripture says, "Anyone who calls on the Lord will be saved." 14 But before people can ask the Lord for help, they must believe in him; and before they can believe in him, they must hear about him; and for them to hear about the Lord, someone must tell them;15 and before someone can go and tell them, that person must be sent. It is written, "How beautiful is the person who comes to bring good news."16 But not all the Jews accepted the good news. Isaiah said, "Lord, who believed what we told them?"17 So faith comes from hearing the Good News, and people hear the Good News when someone tells them about Christ. 18 But I ask: Didn't people hear the Good News? Yes, they heard—as the Scripture says:
"Their message went out through all the world;
their words go everywhere on earth." — Psalm 19:4 19 Again I ask: Didn't the people of Israel understand? Yes, they did understand. First, Moses says:
"I will use those who are not a nation to make you jealous.
I will use a nation that does not understand to make you angry." — Deuteronomy 32:21 20 Then Isaiah is bold enough to say:
"I was found by those who were not asking me for help.
I made myself known to people who were not looking for me." — Isaiah 65:1 21 But about Israel God says,
"All day long I stood ready to accept
people who disobey and are stubborn." — Isaiah 65:2
1 Brothers and sisters, the thing I want most is for all the Jews to be saved. That is my prayer to God.2 I can say this about them: They really try to follow God, but they do not know the right way.3 Because they did not know the way that God makes people right with him, they tried to make themselves right in their own way. So they did not accept God's way of making people right.4 Christ ended the law so that everyone who believes in him may be right with God.
5 Moses writes about being made right by following the law. He says, "A person who obeys these things will live because of them."6 But this is what the Scripture says about being made right through faith: "Don't say to yourself, 'Who will go up into heaven?' " (That means, "Who will go up to heaven and bring Christ down to earth?")7 "And do not say, 'Who will go down into the world below?' " (That means, "Who will go down and bring Christ up from the dead?") 8 This is what the Scripture says: "The word is near you; it is in your mouth and in your heart." That is the teaching of faith that we are telling. 9 If you declare with your mouth, "Jesus is Lord," and if you believe in your heart that God raised Jesus from the dead, you will be saved. 10 We believe with our hearts, and so we are made right with God. And we declare with our mouths that we believe, and so we are saved. 11 As the Scripture says, "Anyone who trusts in him will never be disappointed."12 That Scripture says "anyone" because there is no difference between those who are Jews and those who are not. The same Lord is the Lord of all and gives many blessings to all who trust in him,13 as the Scripture says, "Anyone who calls on the Lord will be saved." 14 But before people can ask the Lord for help, they must believe in him; and before they can believe in him, they must hear about him; and for them to hear about the Lord, someone must tell them;15 and before someone can go and tell them, that person must be sent. It is written, "How beautiful is the person who comes to bring good news."16 But not all the Jews accepted the good news. Isaiah said, "Lord, who believed what we told them?"17 So faith comes from hearing the Good News, and people hear the Good News when someone tells them about Christ. 18 But I ask: Didn't people hear the Good News? Yes, they heard—as the Scripture says:
"Their message went out through all the world;
their words go everywhere on earth." — Psalm 19:4 19 Again I ask: Didn't the people of Israel understand? Yes, they did understand. First, Moses says:
"I will use those who are not a nation to make you jealous.
I will use a nation that does not understand to make you angry." — Deuteronomy 32:21 20 Then Isaiah is bold enough to say:
"I was found by those who were not asking me for help.
I made myself known to people who were not looking for me." — Isaiah 65:1 21 But about Israel God says,
"All day long I stood ready to accept
people who disobey and are stubborn." — Isaiah 65:2
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Did Jews Kill Jesus Christ? by Lewis. Loflin
Why have Jews been blamed for the death of Jesus? There are several reasons; all having to do with power politics and little to do with facts. Jesus was crucified for sedition, that is rebellion against Rome. Anyone who laid claim to the Jewish throne (there were many) got the same treatment. Much ignored is the Temple high priest was an appointee of the Romans put there to protect Roman interests. The Sadducees represented the rich and the powerful and were hated by the general population suffering under crushing taxes from both Rome and the Temple. The center of religious life was the synagogue, not the Temple as is still that way today. The followers of Paul, who converted Jesus to a Gnostic style savior-god, wanted to stay clear of being crucified themselves so they rewrote most of the Gospels and then at Nicaea the church fathers further altered scripture. They blended the Sadducees and Pharisees together: this is a deception because they were enemies. Nor was Pilate the wimp the gospels make him out to be. He excelled in cruelty and did anything he could to enrage the people he ruled. The real fact is Christianity has nothing new to offer if the true teachings of Jesus are followed. Jesus taught repentance, charity and love, simple enough. Then who was responsible? "For God so loved the world that He gave His only begotten Son that whomsoever believes in Him should not perish but have everlasting life" (John 3:16). "God the Father loves us humans so much that He was offering His only Son to be scourged and then to be nailed to a cross. It was His love that prevented our merited extinction. It was His love that brought us unmerited forgiveness and opened the possibility of eternal life for all humans" so says Christianity. God was responsible.
Jesus agreed to do God's plan according to the Gospels, He know knew it was coming, He admits to it in advance. Thus Jesus was responsible too. Did the original Jesus of Matthew, Mark, and Luke really believe He was the Messiah of Judaism (see the figure of Zechariah 9:9 that wasn't supposed to die on a cross and be proceeded by a reborn Elijah (or Elias) of Malachi 4:5 that wasn't supposed to be beheaded like John the Baptist), or the Gnostic Messiah of the world? To quote, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world" (John 6: 51).
Another note in my reading of the New Testament, it's clear Jesus knew Judas was going to betray Him. He knew it in advance and admitted it openly. There is a good reason for this because Jesus instructed Judas to do it. Jesus headed an anti-Roman movement that by tradition was supposed to defeat the occupiers and restore the nation's freedom. Let's look at the Bible:
Matthew 27:3-5, "Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself." The Jewish Messiah wasn't supposed to die on a cross and in grief Judas committed suicide.
Yet to quote a Christian friend, "Though the messages (Paul versus Jesus) are different, the revelation to Paul is the key to understanding the absence of Christ and actually gives validity to the message of Christ. Without Paul's revelation, Jesus becomes a false prophet..."
The real crime of the Jews is rejecting the Apostle Paul, whose "Christ" was the product of his own revelations and not that of the Old Testament. This is why Paul claimed the Old Testament was voided through himself and His revelation: To quote Romans 16:25, Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began... Galatians 3:17-20, "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one..." Paul knew perfectly well the Old Testament says nothing he claims, and if it was true, his new Gospel wasn't true. So what does he do? Claims the Law wasn't given by God to Moses! It's called Gnosticism!
Just as the Law was discredited by Paul, then all of Judaism and the Jews must also be discredited. If the Old Testament is correct as written, then Christianity must be false.
What Does the Bible Say? The writer of this part is unknown, but their facts are correct. L. Loflin
Was Jesus crucified for breaking the law of the Hebrews, by healing the sick and comforting the poor on the Sabbath. Is this the source of anti-Semitism? Actually, that's not true at all. It is true that Christians typically make the these claims as reasons why Jesus was crucified, but are not the actual credible claims made `"in scripture." The gospels show that he was crucified (not a Jewish, but a Roman punishment reserved exclusively for those guilty of crimes against the empire, in accordance with Roman (not Jewish) laws, by Romans (not Jews), for breaking a Roman (not Jewish) law forbidding sedition against the Roman Empire. The actual reason for the execution is clearly stated in John 19:12 as: "every one who makes himself a king sets himself against Caesar." In other words, sedition. Also in Luke 23:2, "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King."; And Acts 17:7, "Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." According to the original Greek texts, when asked if he really was the king, Jesus' reply to Pilatus was very clearly a yes! Pontus Pilate even made a sign in three languages [Jn 19:20] and posted it above Jesus' head, so that spectators would know the exact reason he was being crucified. It was written in Latin, (the official legal language of Rome); Greek, (the common language spoken by the Roman Army, and also the language of trade throughout the Empire); and in Aramaic, (Jesus' native Hebrew language.) The sign (according to the Greek text of all gospels) said: "Jesus the Nazarene, king of Ioudaion." "Nazarene" being a religious sect [Acts 24:5], and "Ioudaion" being the Greek word for the region including both Judea and the Arab lands to the south -which is where the Arabic Herodian family actually comes from. (Contrary to popular belief, the Herodians weren't Jewish, but were Arabic, one of many reasons why the Jews resented them so much.) Sedition was the sole reason Jesus was crucified by hanging him on a tree [Acts 10:39, 13:29]. As to those other things in the Bible which Christians claim as reasons for the crucifixion, one must remember that the gospels were written during, or soon after the first revolt of Judea, a war in which Jews fought bitterly against the Roman troops, killing many, (which certainly did not endear any Roman toward the Jews.) For any gospels to be able to survive in the Roman world after this war, they had to be written in a way that would exonerate Rome of all wrongdoing in Jesus' death, placing all blame squarely on the Jews [as it is in John 19:12 and 19:15.] This is the actual Biblical source of anti-Semitism. Jews Killed Christ? Another View The gospel accounts vary in the degree to which they blame the Jews, with John being the most virulently anti-Semitic. But they all strive valiantly to blame the Jews instead of the Romans, even though obviously it is the Romans who executed whoever the historical Jesus / Joshua was. Some New Testament scholars (I am not expert enough to say 'most', but I believe it is most, based upon many hours of discussion with a friend who IS a NT scholar, plus a fair amount of reading of my own) think the following scenario is most probable: * the Jesus movement was NOT opposed or hostile to Judaism in any way; in fact, it was PART of Judaism (Acts, and some sayings of Jesus, indicate this clearly). Even the Pharisees -- depicted in the NT as being hostile to Jesus -- were certainly not; Jesus' teachings are those of a Pharisee, in fact. At one point, in the imperfectly reedited gospels, Jesus is even saved by the Pharisees. * the J. movement was expelled from Judaism after the Jewish revolt against Rome, in which it probably took an active part -- 80 - 90 A.D. There is some pretty definite evidence, from Jewish sources, about this event. Thereafter it continues to exist as the 'Ebionite' movement ("Ebionite" = "the poor", probably the original name of the Jesus movement, since Paul calls it that once or twice too). This movement exists til at least the 4th century, probably a good deal longer. * Christianity stems from Paul's missionary activity, which got him into hot water with the Jesus movement's leaders (mainly James the Just, the brother of Jesus), and led to his arrest (see Acts). His gentile followers (Mark , Luke) composed accounts of Jesus' life based upon Jewish Christian (='Ebionite') sources, but taking great pains to differentiate themselves from Judaism after the Jewish revolt, because the Romans would have taken them for rebels too, since they worshipped a figure executed as a rebel, and since the Jews were rebels generally. The anti-Semitism in the gospels is part of an attempt to ingratiate the new Christian movement with the Roman authorities, and to rewrite the history of what was originally an anti-Roman movement (Jesus' movement) as one directed towards other-worldly ends alone, with a conservative stance towards political authority. The extensive re-working of the original Jesus traditions that this entailed is what accounts for the fascinating contradictions among the gospel accounts. Grover Furr, English
Montclair State U.
Why have Jews been blamed for the death of Jesus? There are several reasons; all having to do with power politics and little to do with facts. Jesus was crucified for sedition, that is rebellion against Rome. Anyone who laid claim to the Jewish throne (there were many) got the same treatment. Much ignored is the Temple high priest was an appointee of the Romans put there to protect Roman interests. The Sadducees represented the rich and the powerful and were hated by the general population suffering under crushing taxes from both Rome and the Temple. The center of religious life was the synagogue, not the Temple as is still that way today. The followers of Paul, who converted Jesus to a Gnostic style savior-god, wanted to stay clear of being crucified themselves so they rewrote most of the Gospels and then at Nicaea the church fathers further altered scripture. They blended the Sadducees and Pharisees together: this is a deception because they were enemies. Nor was Pilate the wimp the gospels make him out to be. He excelled in cruelty and did anything he could to enrage the people he ruled. The real fact is Christianity has nothing new to offer if the true teachings of Jesus are followed. Jesus taught repentance, charity and love, simple enough. Then who was responsible? "For God so loved the world that He gave His only begotten Son that whomsoever believes in Him should not perish but have everlasting life" (John 3:16). "God the Father loves us humans so much that He was offering His only Son to be scourged and then to be nailed to a cross. It was His love that prevented our merited extinction. It was His love that brought us unmerited forgiveness and opened the possibility of eternal life for all humans" so says Christianity. God was responsible.
Jesus agreed to do God's plan according to the Gospels, He know knew it was coming, He admits to it in advance. Thus Jesus was responsible too. Did the original Jesus of Matthew, Mark, and Luke really believe He was the Messiah of Judaism (see the figure of Zechariah 9:9 that wasn't supposed to die on a cross and be proceeded by a reborn Elijah (or Elias) of Malachi 4:5 that wasn't supposed to be beheaded like John the Baptist), or the Gnostic Messiah of the world? To quote, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world" (John 6: 51).
Another note in my reading of the New Testament, it's clear Jesus knew Judas was going to betray Him. He knew it in advance and admitted it openly. There is a good reason for this because Jesus instructed Judas to do it. Jesus headed an anti-Roman movement that by tradition was supposed to defeat the occupiers and restore the nation's freedom. Let's look at the Bible:
Matthew 27:3-5, "Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself." The Jewish Messiah wasn't supposed to die on a cross and in grief Judas committed suicide.
Yet to quote a Christian friend, "Though the messages (Paul versus Jesus) are different, the revelation to Paul is the key to understanding the absence of Christ and actually gives validity to the message of Christ. Without Paul's revelation, Jesus becomes a false prophet..."
The real crime of the Jews is rejecting the Apostle Paul, whose "Christ" was the product of his own revelations and not that of the Old Testament. This is why Paul claimed the Old Testament was voided through himself and His revelation: To quote Romans 16:25, Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began... Galatians 3:17-20, "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one..." Paul knew perfectly well the Old Testament says nothing he claims, and if it was true, his new Gospel wasn't true. So what does he do? Claims the Law wasn't given by God to Moses! It's called Gnosticism!
Just as the Law was discredited by Paul, then all of Judaism and the Jews must also be discredited. If the Old Testament is correct as written, then Christianity must be false.
What Does the Bible Say? The writer of this part is unknown, but their facts are correct. L. Loflin
Was Jesus crucified for breaking the law of the Hebrews, by healing the sick and comforting the poor on the Sabbath. Is this the source of anti-Semitism? Actually, that's not true at all. It is true that Christians typically make the these claims as reasons why Jesus was crucified, but are not the actual credible claims made `"in scripture." The gospels show that he was crucified (not a Jewish, but a Roman punishment reserved exclusively for those guilty of crimes against the empire, in accordance with Roman (not Jewish) laws, by Romans (not Jews), for breaking a Roman (not Jewish) law forbidding sedition against the Roman Empire. The actual reason for the execution is clearly stated in John 19:12 as: "every one who makes himself a king sets himself against Caesar." In other words, sedition. Also in Luke 23:2, "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King."; And Acts 17:7, "Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." According to the original Greek texts, when asked if he really was the king, Jesus' reply to Pilatus was very clearly a yes! Pontus Pilate even made a sign in three languages [Jn 19:20] and posted it above Jesus' head, so that spectators would know the exact reason he was being crucified. It was written in Latin, (the official legal language of Rome); Greek, (the common language spoken by the Roman Army, and also the language of trade throughout the Empire); and in Aramaic, (Jesus' native Hebrew language.) The sign (according to the Greek text of all gospels) said: "Jesus the Nazarene, king of Ioudaion." "Nazarene" being a religious sect [Acts 24:5], and "Ioudaion" being the Greek word for the region including both Judea and the Arab lands to the south -which is where the Arabic Herodian family actually comes from. (Contrary to popular belief, the Herodians weren't Jewish, but were Arabic, one of many reasons why the Jews resented them so much.) Sedition was the sole reason Jesus was crucified by hanging him on a tree [Acts 10:39, 13:29]. As to those other things in the Bible which Christians claim as reasons for the crucifixion, one must remember that the gospels were written during, or soon after the first revolt of Judea, a war in which Jews fought bitterly against the Roman troops, killing many, (which certainly did not endear any Roman toward the Jews.) For any gospels to be able to survive in the Roman world after this war, they had to be written in a way that would exonerate Rome of all wrongdoing in Jesus' death, placing all blame squarely on the Jews [as it is in John 19:12 and 19:15.] This is the actual Biblical source of anti-Semitism. Jews Killed Christ? Another View The gospel accounts vary in the degree to which they blame the Jews, with John being the most virulently anti-Semitic. But they all strive valiantly to blame the Jews instead of the Romans, even though obviously it is the Romans who executed whoever the historical Jesus / Joshua was. Some New Testament scholars (I am not expert enough to say 'most', but I believe it is most, based upon many hours of discussion with a friend who IS a NT scholar, plus a fair amount of reading of my own) think the following scenario is most probable: * the Jesus movement was NOT opposed or hostile to Judaism in any way; in fact, it was PART of Judaism (Acts, and some sayings of Jesus, indicate this clearly). Even the Pharisees -- depicted in the NT as being hostile to Jesus -- were certainly not; Jesus' teachings are those of a Pharisee, in fact. At one point, in the imperfectly reedited gospels, Jesus is even saved by the Pharisees. * the J. movement was expelled from Judaism after the Jewish revolt against Rome, in which it probably took an active part -- 80 - 90 A.D. There is some pretty definite evidence, from Jewish sources, about this event. Thereafter it continues to exist as the 'Ebionite' movement ("Ebionite" = "the poor", probably the original name of the Jesus movement, since Paul calls it that once or twice too). This movement exists til at least the 4th century, probably a good deal longer. * Christianity stems from Paul's missionary activity, which got him into hot water with the Jesus movement's leaders (mainly James the Just, the brother of Jesus), and led to his arrest (see Acts). His gentile followers (Mark , Luke) composed accounts of Jesus' life based upon Jewish Christian (='Ebionite') sources, but taking great pains to differentiate themselves from Judaism after the Jewish revolt, because the Romans would have taken them for rebels too, since they worshipped a figure executed as a rebel, and since the Jews were rebels generally. The anti-Semitism in the gospels is part of an attempt to ingratiate the new Christian movement with the Roman authorities, and to rewrite the history of what was originally an anti-Roman movement (Jesus' movement) as one directed towards other-worldly ends alone, with a conservative stance towards political authority. The extensive re-working of the original Jesus traditions that this entailed is what accounts for the fascinating contradictions among the gospel accounts. Grover Furr, English
Montclair State U.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ANTI-SEMITISM
http://www.chosenpeople.com/main/index.php/antisemitism
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ANTI-SEMITISM
http://www.chosenpeople.com/main/index.php/antisemitism
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God Shows Mercy to All People
Romans 11
1 So I ask: Did God throw out his people? No! I myself am an Israelite from the family of Abraham, from the tribe of Benjamin.2 God chose the Israelites to be his people before they were born, and he has not thrown his people out. Surely you know what the Scripture says about Elijah, how he prayed to God against the people of Israel. 3 "Lord," he said, "they have killed your prophets, and they have destroyed your altars. I am the only prophet left, and now they are trying to kill me, too." 4 But what answer did God give Elijah? He said, "But I have left seven thousand people in Israel who have never bowed down before Baal."5 It is the same now. There are a few people that God has chosen by his grace.6 And if he chose them by grace, it is not for the things they have done. If they could be made God's people by what they did, God's gift of grace would not really be a gift. 7 So this is what has happened: Although the Israelites tried to be right with God, they did not succeed, but the ones God chose did become right with him. The others were made stubborn and refused to listen to God. 8 As it is written in the Scriptures:
"God gave the people a dull mind so they could not understand." — Isaiah 29:10
"He closed their eyes so they could not see
and their ears so they could not hear.
This continues until today." — Deuteronomy 29:4 9 And David says:
"Let their own feasts trap them and cause their ruin;
let their feasts cause them to stumble and be paid back.
10 Let their eyes be closed so they cannot see
and their backs be forever weak from troubles." — Psalm 69:22–23 11 So I ask: When the Jews fell, did that fall destroy them? No! But their failure brought salvation to those who are not Jews, in order to make the Jews jealous. 12 The Jews' failure brought rich blessings for the world, and the Jews' loss brought rich blessings for the non-Jewish people. So surely the world will receive much richer blessings when enough Jews become the kind of people God wants. 13 Now I am speaking to you who are not Jews. I am an apostle to those who are not Jews, and since I have that work, I will make the most of it.14 I hope I can make my own people jealous and, in that way, help some of them to be saved.15 When God turned away from the Jews, he became friends with other people in the world. So when God accepts the Jews, surely that will bring them life after death. 16 If the first piece of bread is offered to God, then the whole loaf is made holy. If the roots of a tree are holy, then the tree's branches are holy too. 17 It is as if some of the branches from an olive tree have been broken off. You non-Jewish people are like the branch of a wild olive tree that has been joined to that first tree. You now share the strength and life of the first tree, the Jews.18 So do not brag about those branches that were broken off. If you brag, remember that you do not support the root, but the root supports you.19 You will say, "Branches were broken off so that I could be joined to their tree."20 That is true. But those branches were broken off because they did not believe, and you continue to be part of the tree only because you believe. Do not be proud, but be afraid.21 If God did not let the natural branches of that tree stay, then he will not let you stay if you don't believe. 22 So you see that God is kind and also very strict. He punishes those who stop following him. But God is kind to you, if you continue following in his kindness. If you do not, you will be cut off from the tree.23 And if the Jews will believe in God again, he will accept them back. God is able to put them back where they were.24 It is not natural for a wild branch to be part of a good tree. And you who are not Jews are like a branch cut from a wild olive tree and joined to a good olive tree. But since those Jews are like a branch that grew from the good tree, surely they can be joined to their own tree again. 25 I want you to understand this secret, brothers and sisters, so you will understand that you do not know everything: Part of Israel has been made stubborn, but that will change when many who are not Jews have come to God.26 And that is how all Israel will be saved. It is written in the Scriptures:
"The Savior will come from Jerusalem;
he will take away all evil from the family of Jacob.
27 And I will make this agreement with those people
when I take away their sins." — Isaiah 59:20–21; 27:9 28 The Jews refuse to accept the Good News, so they are God's enemies. This has happened to help you who are not Jews. But the Jews are still God's chosen people, and he loves them very much because of the promises he made to their ancestors.29 God never changes his mind about the people he calls and the things he gives them.30 At one time you refused to obey God. But now you have received mercy, because those people refused to obey. 31 And now the Jews refuse to obey, because God showed mercy to you. But this happened so that they also and receive mercy from him. 32 God has given all people over to their stubborn ways so that he can show mercy to all. Praise to God 33 Yes, God's riches are very great, and his wisdom and knowledge have no end! No one can explain the things God decides or understand his ways. 34 As the Scripture says,
"Who has known the mind of the Lord,
or who has been able to give him advice?" — Isaiah 40:13
35 "No one has ever given God anything
that he must pay back." — Job 41:11 36 Yes, God made all things, and everything continues through him and for him. To him be the glory forever! Amen.
ISAIAH NOTES INESCAPABLE JUDGMENT
AND HOPE FOR ISRAEL
(1:1-12:6) God's Lawsuit against Judah (1:1-31) Overview: Isaiah 1 is an introductory message containing the themes of the entire book: the sinfulness of Israel, the tender appeals of God, certain judgment, and promised blessings of restoration. All the promises for Judah and Jerusalem can be found in summary form in the first chapter of Isaiah.
AUTHOR, DATE, ADDRESSEES (1:1) Isaiah prophesied during the reigns of four different kings, and he addressed the problems and people of those reigns. Uzziah (791-739 B.C.), also known as Azariah, was a good king. Jotham (750-731 B.C.) was also a good king. Ahaz (743-715 B.C.) was wicked and idolatrous. Hezekiah (728-686 B.C.) was a godly king and a religious reformer.
THE COMPLAINT IS DEVELOPED (1:2-31) Isaiah is first presented in his role as a prosecuting attorney in behalf of God, indicting the sinful nation for breaking the law of the Mosaic covenant (1:2-3). The "heavens" and "earth" were called upon as "witnesses" against the covenant breakers (cf. Deut. 4:26; 30:19). Five terms are used for sin in 1:4 to describe the sinful condition of the people of Judah. "Sinful" means "to miss the mark"; "guilt" is "to bend or twist aside"; "evil" are those who "do harm and injury"; "corrupt" means "to ruin, to destroy"; and "despised" means "to be estranged or to revolt." The title "the Holy One of Israel," which is almost unique to Isaiah, appears twenty-four times in the book.
The sickness described here is a metaphor for sin (1:5-6). God had disciplined the nation, but the people had not repented and been healed. During Isaiah's lifetime, the land of Judah was devastated by foreign armies that God used to discipline his people (1:7-9).
In 1:11-15, God was not rejecting the Levitical blood sacrifices. He only rejected the religious hypocrisy that usually went along with them. Many brought sacrifices to God, but their worship was merely external and they lacked sincere love for God (cf. 1 Sam. 15:22; Jer. 7:21-23; Hos. 6:6; Amos 5:21-24). The "new moon" (1:13) was a minor religious festival celebrating the appearance of a new moon (cf. 1 Chron. 23:31). Isaiah was not suggesting salvation by works (1:16). He simply emphasized the Lord's promise to cleanse those who come to him by faith and through the appointed way of sacrifice (Isa. 1:18; cf. Lev. 4:20).
The orphan and the widow were regarded as the defenseless in Israelite society (1:17; cf. Deut. 10:18; 24:19). There was a lament over the moral decline of God's people (Isa. 1:21-23). The "watered-down wine" (1:22) is probably a reference to wheat beer.
The "therefore" (1:24) refers to all that has preceded, principally the description of the nation's sinful condition. After disciplinary judgment (1:25) comes restoration (1:26). Isaiah carries the reader from history to eschatology, predicting kingdom blessing for the redeemed (1:27) and future judgment for the wicked (1:28-31).
God's Exaltation over the Proud (2:1-6:13) Overview: Isaiah 2:1 presents a clear break from Isaiah 1. Isaiah 2:1-6:13 forms the second subsection and shows the inevitable process leading up to God's international sovereignty (cf. the last phrase in 2:11 and 2:17). The link between Isaiah 1 and Isaiah 2-6 is God's exaltation over the proud (1:2, 4, 20, 31 and, for example, 2:11-17). The heart of 2:1-6:13 is God's specific criticism against his people (3:13-4:6). They were crushing the poor (3:13-15). The results of God's judgment upon his people would be final purification (4:2-6). Isaiah 2:1-4:6 presents a unified thought concerning what will happen in "the last days" (2:2, 20; 3:6-7, 18; 4:2). Esteemed people will be humbled, and God's glory will be exalted.
Isaiah 5 presents the imagery of a vineyard, Israel, that has worthless produce. That judgment and purification are compatible is confirmed in the following vision of God in the temple, purifying Isaiah's lips (6:1-13) in preparation for him to take his prophetic message to Israel. Isaiah's lips were burned unto purification (6:1-7), and the nation itself would endure a burning toward the same end (6:8-13). For God's people, judgment was not for destruction but for purification.
GOD'S INTERNATIONAL PROMINENCE IN THE LAST DAYS (2:1-5:30) A Call to International Repentance (2:1-22) These verses are nearly identical with Micah 4:1-5 and describe the blessings of the future messianic, or kingdom, era. The "last days" (2:2) is a reference to the messianic era when Jesus will return to rule his kingdom (cf. Hos. 3:5). Jerusalem will serve as the center for government, and both Gentiles and Jews will go there to worship Jesus the Messiah. The return to peace will involve a reversal of the prophecy of Joel 3:10. The "people of Israel" (Isa. 2:5) refers to the nation Israel, which descended from Jacob. "In that day" (2:12) is a reference to the day of the Lord, the major theme of Joel and Zephaniah.
Judgment Elaborated (3:1-12) Woe was pronounced for rebellion against God's presence. Judgments on Judah and Jerusalem included famine, drought (3:1), the removal of national leadership (3:4), and poverty (3:6).
God's Contention (3:13-4:6) War would so greatly destroy Israel's male population that women would resort to polygamy or husband-sharing to avoid the reproach of childlessness (4:1). The glories of the messianic kingdom were anticipated in 4:2-6. The "branch" (4:2; lit., "sprout") is a reference to the Messiah (cf. Jer. 23:5), who would grow like a sprout from the fallen "tree" of David (6:13; cf. Luke 1:32-33). The "cloud throughout the day" (4:5) and "clouds of fire at night" recalled God's deliverance and protection at the time of the Exodus.
Vineyard Imagery (5:1-30) Woes were pronounced on worthless deeds. The nation of Israel was portrayed under the figure of a vineyard (5:7; cf. Jer. 12:10; Ps. 80:8-13). The destruction of the vineyard illustrated the judgment to come upon Israel for the nation's disobedience to the Mosaic covenant. Standing in judgment over his people, the Lord pronounced seven exclamatory woes. God condemned selfish greed (5:8-10), dissipation (5:11-17), skepticism (5:18-19), perverted standards (5:20), proud self-sufficiency (5:21), alcoholic excess (5:22), and the perversion of justice (5:23). The "signal" (5:26) is a military banner that served as a gathering point for the nations (that is, Assyria and Babylonia).
JUDGMENT AND PRESERVATION AUTHENTICATE GOD'S MESSAGE (6:1-13) King Uzziah's death in 739 B.C. marked the end of a great period of expansion and prosperity for Judah. "Seraphim" (6:2), literally, "burning ones," are angelic creatures. Here their ministry focused on the worship of God. God was described as thrice holy, a superlative meaning that his holiness is beyond human expression. The theme of God's holiness pervaded Isaiah's prophetic ministry. Isaiah's lips were cleansed in preparation for the commencement of his prophetic ministry. Isaiah's ministry was divinely intended to harden the hearts of the people (6:9-10). This heartbreaking assignment rested on God's decision to judge the nation. Jesus quoted this text in Matthew 13:14-15, and Paul used it in Acts 28:26-27. The judgment would continue until Judah's removal from the land by the exile. The nation of Israel in exile was portrayed as a fallen and burned tree. But after seventy years in captivity, a "tenth" of the people would return (6:13). And there would be life in the roots of the stump from which the Messiah ("the holy seed") would "grow again".
Restoration through Chastisement: Judgment on Ahaz (7:1-12:6) Overview: Isaiah 7-12 shows how God would bring about restoration through his chastisement of Israel. He used a series of signs that referred first to the contemporary nation and, second, to times beyond his own. Isaiah in 8:18 clearly referred to himself and his children as signs (see chart below).
Isaiah 7-12 was spoken in the context of the coalition by Ahaz against Judah. It stresses that a remnant of the nation will return (7:3). Immanuel ("God with us") is the sign of judgment and of salvation in "that day" (7:18, 20-21, 23; 10:5-34). That day of God is composed of at least two elements: (1) judgment on Israel on the basis of the Mosaic covenant; (2) restoration of Israel around the throne of David by judging Israel's enemies and by restoring Israel's kings on the basis of the Davidic covenant.
ISAIAH'S SIGNS AND THEIR SIGNIFICANCE
Sign
First reference
Second reference
Shear-jashub
"A remnant shall return" (7:3)
Return from the Babylonian exile
The regathering of Israel in the end times
Immanuel
"God with us" (7:14)
God's presence to judge and save in the time of Ahaz
Jesus at his first and second comings
Maher-shalal-hash-baz
"Swift is the booty; speedy is the prey" (8:3)
Fall of Israel to Babylon
Fall of the world at the Second Coming
Isaiah
"God is salvation"
Salvation of the remnant through Babylonian captivity
The final salvation of the remnant (11:4, 11, 16; 12:2)
THE SIGN OF THE INFANT IMMANUEL (7:1-25) During the reign of Ahaz (743-715 B.C.) Judah was attacked by Pekah (king of Israel) and Rezin (king of Damascus) for refusing to stand against Assyria's aggression under Tiglath-pileser III (745-727 B.C.). The name "Shear-jashub" (7:3) means "a remnant shall return" (that is, from captivity). Judgment on the northern kingdom ("Ephraim") was to come within sixty-five years. Actually, the capital, Samaria, fell within eleven years in 722 B.C. The Lord commanded Ahaz to ask for a supernatural sign that God would accomplish the deliverance promised (7:11). Ahaz had already made up his mind to appeal to Assyria for help rather than trusting God.
The sign of the "virgin" (7:14) has been variously interpreted. Some interpreters suggest that the prophecy was completely fulfilled in Isaiah's day. Others recognize a fulfillment in the virgin-born Son of Mary (Matt. 1:23). A third position recognizes some kind of fulfillment in the time of Isaiah with a final culmination in the virgin birth of Jesus. Isaiah 8 suggests a fulfillment in Isaiah's day through his wife (8:3, 8, 10, 18). This was probably Isaiah's second wife, and hence a virgin. Matthew recognized that the prophecy had its most complete realization in the birth of Christ. The name "Immanuel" means "God with us" (8:8, 10).
The "curds and honey" (7:15) reflect a diet of natural foods, the only foods available after the agricultural economy had been destroyed (cf. 7:21-23). Before the virgin-born child reached the age of moral perception, judgment would come upon the land of Pekah and Rezin (7:4, 16). That took place during the campaigns of Tiglath-pileser III in 733 and 732 B.C., respectively. The "king of Assyria" (7:17) refers to Tiglath-pileser III. The devastation of Judah (7:20-23) took place during Sennacherib's 701 B.C. campaign (cf. Isa. 36-37).
THE SIGN OF THE TABLET AND SON (8:1-4) "Maher-shalal-hash-baz," the name of Isaiah's second son, means "swift is the booty, speedy is the prey." This son was a symbol of upcoming judgment by the troops of Babylonia.
IMMINENT JUDGMENT IN IMMANUEL'S LAND (8:5-10:4) While Assyria would do its best to destroy Judah, the nation would be spared because of the promise of God's presence (Isa. 8:10; for "Immanuel," see 7:14). Darkness and gloom characterized Galilee in Isaiah's day because of the Assyrian crisis (9:1-2; cf. 2 Kings 15:29). But this would be dispelled by the radiant "light" of the Messiah who would one day shine in Galilee (cf. quote in Matt. 4:15-16). The battle of Midian (Isa. 9:4) was fought by Gideon (Judg. 7-8). Four names were used to describe the coming Immanuel (Isa. 9:6). Each reflects the office of deity and humanity. "Wonderful Counselor" means an extraordinary (godlike) advisor; "Mighty God" means a heroic God; "Everlasting Father" means an everlasting overseer; and "Prince of Peace" means a captain who secures spiritual peace and tranquillity. His government will continue because it rests on the unconditional covenant God made with David (2 Sam. 7:12-16; cf. Luke 1:32-33). The section of Isaiah 9:8-10:4 reflects the doom about to befall the northern kingdom for its failure to respond to God's discipline. The key phrase "But even then the Lord's anger will not be satisfied. His fist is still poised to strike" (9:12, 17, 21; 10:4) was repeated four times.
RESTORATION IN THE LIGHT OF ASSYRIA'S DESTRUCTION (10:5-12:6) The Time for Assyria's Downfall (10:5-19) Assyria was simply the instrument that God used to judge his people (cf. 10:15). Assyria boasted of the cities north of Judah that it had conquered.
Further Implications for Judah's Restoration (10:20-12:6) The "remnant" referred to the small portion of Israel that would survive the captivity (6:13). They would return to the Lord (10:21) and to the land of Israel (10:22). Isaiah 10:28-32 graphically described the Assyrian advances through Judah toward Jerusalem in preparation for the 701 B.C. siege (cf. 36:1-2). The "shoot" (11:1) that would spring from Jesse (David's father) was the messianic King (4:2; 6:13; 7:14; 8:8, 10; 9:6-7; 11:1-5; 42:1-4; 52:13-53:12; Jer. 23:5). The three pairs of gifts bestowed by the Spirit are intellectual, administrative, and spiritual. Isaiah proclaimed the harmony and peace that will characterize the kingdom as all creation is liberated from the curse resulting from man's fall (Isa. 11:6-9; cf. Gen. 3; Rom. 8:19-22; Rev. 22:3). The "second" (Isa. 11:11) time refers to a regathering of the Jewish people following the tribulation (Matt. 24:15-20, 31). This song of praise (Isa. 12:1) will be sung on that day when the Jews are regathered from among the nations as a believing people. "Isaiah" (meaning "God is salvation") as a sign (8:18) is fulfilled when these events occur.
GLOBAL JUDGMENT: MOTIVATION FOR REPENTANCE (13:1-27:13) Overview: The section of 13:1-23:18, like 2:1, begins with a new heading (13:1). It is a further elaboration of Isaiah 1-12, especially of having God present with his people to judge and rule. The day of God's judgment and rule was elaborated (8:9-10; 13:6, 9-13). In Isaiah 13-23 Isaiah spoke prophecies of judgment on several foreign nations. The point was this: Since the other nations were held accountable for violations of social justice based on the law of conscience (Rom. 2:14), Israel certainly could not expect to escape God's judgment. The greater the light of revelation, the greater the responsibility. The basic topical structure of this section is laid out thus: Babylon (13:1-14:27); Israel's neighbors (14:28-17:14); Ethiopia and Egypt (18:1-20:6); four symbols of judgment (21:1-22:25); and Tyre (23:1-18). The section ends with the international response after God's international judgment (24:1-27:13). The God of Israel alone reigns supreme.
Babylon (13:1-14:27) BABYLON'S DESTRUCTION DESCRIBED (13:1-22) The first oracle concerned Babylon, which served as God's instrument of judgment against Judah in 701 and 586 B.C. In 13:4 the "army" refers to the Medo-Persian troops of Cyrus, who conquered Babylon in 539 B.C. The "Lord's time" (13:6) is a term that can be used historically for God's judgment on a people or place, including Israel. The term is also used for that eschatological period when God will deal out wrath (the tribulation) and blessing (the messianic kingdom). Sometimes when a historical day of the Lord was being described, the writer included some references to future end-time judgment and blessing. The events described in 13:10-13 go beyond the historical judgment on Babylon in 539 B.C. and suggest the end-time judgments of the Tribulation. Strabo, the first century geographer, wrote of Babylon, "A great desert is the great city" (13:19-22).
ISRAEL'S TAUNT AGAINST BABYLON (14:1-27) When Israel returned to her land, enjoying peace and blessing (14:1-3), a taunt song would be sung against the tyrant, "the king of Babylon" (14:4). The deceased tyrant's reception into Sheol, the place of the dead, was described (14:9-11). Instead of being honored as other great kings, this tyrant would receive only dishonor. The words "fallen from heaven" (14:12) figuratively describe the tyrant's loss of political prestige. The words "shining star, son of the morning" can be literally translated "shining one." The Vulgate rendered it by the Latin term "lucifer," meaning "light-bringing." Eventually the Latin word "lucifer" came to be identified as a name for Satan. There is very little evidence to commend this view. Certainly the judgments described in 14:16-21 have not happened to Satan.
Like many proud kings of the ancient Near East, the "king of Babylon" sought divine position and privilege (14:13-15). But such would not be his. Instead, he would be subject to degradation and humiliation (14:16-21). The oracle against Assyria (14:24-27) was fulfilled in Assyria's destruction recorded in 37:21-38.
Nations Surrounding Israel (14:28-17:14) ORACLE AGAINST PHILISTIA (14:28-32) The prophetic oracle against Philistia was dated in the year of King Ahaz's death (715 B.C.). They sought to resist Assyria, but Isaiah predicted their demise (14:30).
ORACLE AGAINST MOAB (15:1-16:14) Moab's judgment, probably by Assyria, was described as swift and complete. Having arrived in Edom, the Moabite refugees appealed to Judah for political asylum. Moab's request was denied because of the nation's pride (16:6).
ORACLE AGAINST DAMASCUS (17:1-14) This oracle was not only against Damascus; it was also spoken against the northern kingdom of Israel. Damascus was the capital of Aram, which Tiglath-pileser III captured for Assyria in 732 B.C. "Asherah poles" (17:8) were wooden pillars representing the Canaanite fertility goddess.
Ethiopia and Egypt (18:1-20:6) ORACLE AGAINST ETHIOPIA (18:1-7) Ethiopia, located south of Egypt, ruled Egypt from 715 to 663 B.C. and pursued an anti-Assyrian foreign policy like Judah's.
ORACLE AGAINST EGYPT (19:1-20:6) Egypt, involved in an anti-Assyrian conspiracy with Judah (cf. 2 Kings 18:21, 24), was conquered by Esarhaddon in 669 B.C. His son Ashurbanipal gained control of all of Egypt in 663 B.C. Egypt was regarded as a haven from famine in time of drought because its water came from the Nile, with its source in the mountain highlands of Africa (19:5-10). For the "waters" of Egypt to dry up would be regarded as a great natural calamity. The "year" (20:1) was 712 B.C., when Tartan, Sargon's general, captured Ashdod, which was situated east of Jerusalem on Israel's coastal plain. Isaiah's scanty attire (2:2) suggested the situation of a prisoner or a person in exile, which was the destiny of Egypt and Ethiopia.
Four Symbolic Titles of Judgment (21:1-22:25) ORACLE AGAINST BABYLON: WILDERNESS OF THE SEA (21:1-10) In cuneiform inscriptions, south Babylonia is called the "land of the sea" because of its proximity to the Persian Gulf. Elam and Media (21:2) are the Persian territories to the north and east of Babylon. See Daniel 5 for the details of this feast. The city of Babylon fell to Cyrus in 539 B.C.
ORACLE AGAINST EDOM: SILENCE (21:11-12) The Hebrew name for "Edom" (21:11) is "Dumah" (21:11), which means "silence" or "stillness," a wordplay that foretells its destruction.
ORACLE AGAINST ARABIA (21:13-17) Cuneiform inscriptions reveal that Arabian rulers paid tribute to Assyrian kings Tiglath-pileser III and Sargon II.
ORACLE AGAINST JERUSALEM: VALLEY OF VISION (22:1-25) The oracle related to the 701 B.C. siege of Jerusalem by Sennacherib. The work of Hezekiah in securing Jerusalem's water supply in anticipation of the Assyrian siege was reflected in 22:11 (cf. 2 Chron. 32:3-4, 30). Shebna (22:15) was a powerful pro-Egyptian politician in the reign of Hezekiah (cf. 2 Kings 18:18). Eliakim became Shebna's replacement (cf. 2 Kings 18:18). The "key" (Isa. 22:22) served as symbol of authority that a steward had over a house (cf. Matt. 16:19).
Oracle against Tyre (23:1-18) Tyre was noted as one of the finest port cities of Phoenicia. For "Tarshish," see Jonah 1:3. The "Babylonians" (23:13) was used synonymously with "Chaldeans." A dynasty of Chaldeans ruled the land of Babylonia. For "seventy" years (23:15), from Nebuchadnezzar's conquest until the fall of Babylon, Tyre lapsed into poverty and insignificance.
Global Response after Global Judgment (24:1-27:13) Overview: The section of 24:1-27:13 forms the finale to Isaiah 13-23, as Isaiah 12 was to Isaiah 7-11. It is a great hymn to God's holiness. This is the essence of God's dealing with all of his enemies. Isaiah 27 revived the vineyard imagery (cf. Isa. 5), only this time the vineyard was under the eternal protection of God.
Destruction Ends in God's Reign (24:1-23) The coming tribulation judgment will affect the whole earth and all classes of people. Sin is the basis of God's judgment. The "everlasting covenant" (24:5) must refer to the moral law of God revealed in his word and written in man's heart (cf. Rom. 2:14-15). This period of world devastation (Isa. 24:17-22) is also known as the "time of trouble for my people Israel" (Jer. 30:7). The sun and moon will darken in preparation for the full revelation of the Messiah's glorious kingdom (cf. Rev. 21:23).
SONG OF DELIVERANCE: A GREAT BANQUET (25:1-12) The "cities" (25:2) may be a reference to Babylon, which was representative of unbelieving opposition to God. The kingdom age (25:6) was likened to a great banquet (cf. Matt. 22:1-14). Isaiah 25:8 is quoted in 1 Corinthians 15:54 and Revelation 21:4. There will be no physical death during the kingdom age.
ISRAEL BROUGHT BACK FROM THE DEAD (26:1-21) The song of praise in Isaiah 26 will be sung by the redeemed as they enjoy the blessings of the messianic kingdom. The dead tyrants of 26:13 could no longer trouble or threaten Israel. The comments on their destruction in 26:14 do not deny the doctrine of the universal resurrection (cf. 26:19; Rev. 20:11-15).
SONG OF THE PROTECTED VINEYARD (27:1-13) "Leviathan" (27:1; cf. Job 3:8) is a figurative reference to the enemies or opposition of God. For "Asherah" (Isa. 27:9), see the comment on 17:8. The "brook of Egypt" (27:12) refers to the Wadi el-Arish, the main geographical barrier between Israel and Egypt.
BOOK OF WOES: FOREIGN ALLIANCES CONTINUED (28:1-35:10) Overview: The section of 28:1-35:10 contains five woes on Israel and the nations (28:1; 29:1, 15; 30:1; 31:1). God used Assyria (28:11 and 33:19 bracket this section) to judge Israel for her alliances with Egypt. The key verse is 35:4. Isaiah 28-33 contains prophecies to Samaria, and Isaiah 34-35 is the international finale to God's judgment.
Samaria and Jerusalem: Fall and Comfort (28:1-29) Ephraim was the chief tribe of the northern kingdom of Israel. As the people mocked Isaiah's prophecy as nonsense (28:9-10), so they would get their fill of the nonsensical language of the Assyrians (28:11). Paul used 28:11 in 1 Corinthians 14:21 to demonstrate the purpose of tongues as a sign of God's judgment on unbelieving Jews. Instead of trusting in shaking alliances (28:15), God's people were to rely on the firm Cornerstone, the Messiah (cf. Ps. 118:22; Rom. 9:33; 10:11; 1 Pet. 2:6). For the historical background of "Mount Perazim" (28:21), see 2 Samuel 5:17-25. God works in many different ways to accomplish his purposes (Isa. 28:23-29).
Ariel: Fall and Comfort (29:1-24) Ariel (lit., "[altar] hearth of God") referred to Jerusalem, the place of sacrifice. The attack of Sennacherib in 701 B.C. was prophesied. This condemnation of Israel's empty formalism (29:13-14) is quoted by Jesus in Mark 7:6-7. The secret negotiations with Egypt (cf. Isa. 31:1; 36:9) were no secret to God. Paul used the illustration of the potter in a lesson on the sovereignty of God (Rom. 9:20-21). Isaiah portrayed the blessings of the Messianic kingdom (Isa. 29:17-24).
Results of Egyptian Alliance: Part One (30:1-33) DESTRUCTION FOR RELIANCE ON EGYPT (30:1-17) This section reflects the existence of a pro-Egyptian party in Hezekiah's court. God warned that true deliverance was not to be found in Egypt but in the security of his own person. Zoan (better known today as Tanis) is located in the northeast region of the Nile Delta. Hanes (known today as Annas) is located west of the Nile about fifty-five miles south of Memphis.
COMFORT (30:18-33) To encourage the people, Isaiah described the glories of the messianic kingdom. The destruction of Assyria (30:31) served to foreshadow the eschatological Day of the Lord. Topheth (30:33; lit., "place of burning"), was where human sacrifices were carried out in the Hinnom Valley located southwest of Jerusalem (2 Kings 23:10).
Results of Egyptian Alliance: Part Two (31:1-32:30) DESTRUCTION (31:1-9) Isaiah contrasted the futility of human resources with the security of divine protection. See 37:36 for the destruction of the Assyrian army. The "generals" (31:9) referred to the protective fortress of Assyria (cf. 33:16), perhaps Nineveh.
COMFORT (32:1-8) Isaiah described the righteous rule of the messianic king (7:14; 9:6; 11:1).
APPENDIX: WOMEN OF JERUSALEM (32:9-20) The "women who lie around in lazy ease" were the frivolous women of Jerusalem who would soon experience Assyria's wrath. In 32:15-20 Isaiah promised the blessings of the Spirit during the righteous kingdom of the Messiah.
Deliverance and Glory of Jerusalem (33:1-24) The Assyrians, "who have destroyed everything" (33:1), were warned of coming divine judgment (37:36-38). Isaiah described the response of the sinners in Jerusalem to God's judgment on Assyria (33:13-16). The glories of the messianic kingdom were previewed (33:17-24). The Assyrian official who counted out the captives, weighed out the tribute, and considered the city towers in preparation for siege was referred to in 33:18.
Finale of Judgment (34:1-35:10) THE CERTAINTY OF APOCALYPTIC DESTRUCTION (34:1-17) The end-time judgments of the Day of the Lord were described in detail. "Edom" (34:5), representative of the world powers that have opposed Israel, would be utterly destroyed. "Bozrah" (34:6) was the capital of Edom. The "night creatures" (34:14; lit., "Lilith") were noted in ancient mythology as night demons that frequented desolate places. The imagery was used here to illustrate the total desolation of the heathen lands. The "book of the Lord" (34:16) referred to Isaiah's prophecies. All would be fulfilled.
THE JOY OF THE RANSOMED (35:1-10) The judgments of the Tribulation (Isa. 34) prepared the way for the blessings of the messianic kingdom. These prophecies will be fulfilled at the Messiah's coming as God lifts the curse from his creation.
TWO SIGNS OF DELIVERANCE (36:1-39:8) Overview: This section is arranged topically rather than chronologically. Isaiah 36 and 37 showed the fulfillment of the prophecies concerning the coming Assyrian attack on Jerusalem. Isaiah 38 and 39 revealed Hezekiah's dealings with Babylon and prepared the way for the chapters of consolation for the exiles in the Babylonian captivity. Chronologically, the events were arranged as follows: (1) Hezekiah's illness, healing, and God's promise of deliverance from Assyria (38:1-6); (2) the visit by the Babylonian embassy and Isaiah's rebuke of Hezekiah's foolish conduct (39:1-8); and (3) the siege of Jerusalem by Sennacherib in 701 B.C. (Isa. 36-37).
This section on Hezekiah stands in contrast to the previous section on Ahaz (Isa. 7-35). God gave Ahaz a sign of deliverance from Assyria, but Ahaz rejected it. Hezekiah accepted God's ways and was accepted by him (37:3-4). In Isaiah 7-35 the threat of Assyria and prophecies of future judgment predominated. In Isaiah 40-66, Babylon loomed as a new threat, but even so, prophecies of future comfort were emphasized. Isaiah 36-39 functioned as a good example of faith that would lead to promises of ultimate restoration.
Assyrian Threats: The Faith of Hezekiah (36:1-37:38) THE FIRST THREAT (36:1-37:7) The "fourteenth" (36:1) year of Hezekiah corresponds with 701 B.C. Sennacherib reported in his royal annals that he had captured forty-six cities in his assault on. Judah. The title of "personal representative" (36:2) implied a position of high-level leadership. This leader was an official emissary and spokesman for Sennacherib. Aramaic (36:11), a Semitic dialect similar to Hebrew, was the diplomatic and commercial language of the ancient Near East. Tearing one's clothes and wearing "sackcloth" was a sign of mourning and distress (37:1). The reference to a newborn "child" (37:3) was a metaphor suggesting a critical moment when special help would be needed.
THE DEATH OF SENNACHERIB (37:8-38) Libnah (37:8) is situated in the Elah Valley about twenty miles west of Bethlehem. Lachish is located about ten miles south of Libnah. Tirhakah (37:9) was not the reigning king in 701 B.C. but later succeeded his brother to this office. The "Assyrian representative" (37:8) cited historical evidence that the gods had been unable to protect the cities of Mesopotamia and Aram from Assyrian conquest (37:12-13).
God promised that Jerusalem would be spared (37:30-33). Although agricultural pursuits would be interrupted by the siege, normal conditions would return to the land within three years. Herodotus, a first-century Greek historian, recorded that a plague of field mice entered the camp and gnawed the weapons of the soldiers, making them defenseless (37:36). Ararat (37:38) is a mountainous region of eastern Turkey. Esarhaddon ruled Assyria from 680 to 669 B.C.
Babylonian Overtones (38:1-39:8) THE EXTENSION OF HEZEKIAH'S LIFE (38:1-22) The miracle was probably a local phenomenon rather than a total reversal of the earth's rotation. In death, one is cut off from the public assembly, the historical context for "praise" (38:18) (public acknowledgment of God's great works and deeds).
HEZEKIAH'S FOOLISHNESS BEFORE THE BABYLONIANS (39:1-8) The words "Soon after this" (39:1) link Hezekiah's foolishness with his illness and recovery, before Assyria's attack on Jerusalem. Merodach-Baladan (721-709 B.C.) reigned over the city of Babylon for periods during the reigns of Sargon II and Sennacherib. The prophecy of 39:6 would be realized in the days of the Babylonian king Nebuchadnezzar (cf. Dan. 1:2; 2 Kings 24-25).
CYCLES OF COMFORT AFTER CAPTIVITY (40:1-66:24) Overview: The section of 40:1-66:24 contains three cycles of comfort (Isa. 40-48; 49-57; 58-66). The first describes the incomparability of God and Israel as contrasted with idols and idolaters (40:1-48:22). The second shows how God's Servant, the promised Messiah, in his humiliation and exaltation, will bring Israel to its worldwide calling (49:1-57:21). The third divides Israel into two groups for eternal reward: the faithless and the faithful in a final invitation to repentance (58:1-66:24).
Many scholars believe that Isaiah 40-66 was written by a different author and refer to this section as "Deutero-Isaiah." Their main problem has to do with accepting the possibility of predictive prophecy. Isaiah lived during the Assyrian period, and the prophecies of Isaiah 40-66 assume a prophetic viewpoint. Isaiah wrote as if the Babylonian exile (586 B.C.) had already taken place. If the reader can accept the possibility that Isaiah could look into the future by divinely inspired prophecy, there is no real problem with him authoring both sections of the book.
God Contrasted with Idols (40:1-48:22) Overview: The words in 40:1-48:22 brought comfort by focusing on the greatness of God (40:1-31), the introduction of his Servant (42:1-43:13), and then a lengthy description of the destruction of Babylon (43:14-48:22).
GOD AS DELIVERER OF HIS PEOPLE (40:1-31) The prophets of Israel, Isaiah in particular, were exhorted to speak words of consolation to God's people in the Babylonian exile. A herald announced the coming of God among his people (40:3). The "voice" (40:3) was revealed by the New Testament to be that of John the Baptist (Matt. 3:3), the introducer of Jesus, the Messiah. The divine plan of the Messiah's coming depended on God, not man (40:6-8). This plan is as certain as his word, which stands forever.
Isaiah 40:12-26 demonstrated the awesome power of God. Nothing could hinder God's coming to the people of Judah. He is incomparably greater than any foe! "Who has measured off the heavens with his fingers" (40:12) refers to a "span," which is the distance between the thumb and little finger, about nine inches. The "circle" (40:22) of the earth referred to the sky that appeared to be a canopy. Biblical cosmology describes the universe as it appears, not with detailed, scientific exactness. To the people of Judah, weary from exile, God promised that he had not lost sight of them in Babylon (40:27). God promised his unfailing strength to those who would "wait" patiently in him (40:31).
THE INCOMPARABLE POWER AND KNOWLEDGE OF GOD (41:1-29) The "lands beyond the sea" (41:1) served as a figure referring to the people of the Mediterranean world. The one aroused "from the east" (41:2) referred to Cyrus, king of Anshan, who inherited the kingdom of the Medes (550 B.C.) and captured Babylon (539 B.C.) to found the Persian Empire. Although Cyrus was an unbeliever, he was called to do God's righteous will (cf. 45:1-5). In 41:8-9 the believers of Israel were addressed as God's "servant." The term also was used of Isaiah (20:3) and the Messiah (49:5). The context is the key to determining who was being referred to by the term "servant." The "mountains" (41:15) referred to mountain-like shrines (called "ziggurats") that were used for idolatrous worship. God addressed the pagan idols, challenging them to prove their worth (41:21-24). They were asked to predict a near prophecy ("long ago") or a distant prophecy ("what the future holds").
THE INTRODUCTION OF THE SERVANT (42:1-43:13) The first of four great Servant Songs was presented in 42:1-9. The "servant" is identified by Matthew 12:18-20 as Jesus, the Messiah. The establishment of a just order ("justice") was a key theme in the song (42:1, 3-4). The servant is the instrument by which a new "covenant" will be effected (cf. Jer. 31:31-34; Ezek. 36:25-28; Heb. 8:6-13). For the opening of blind eyes (42:7), see John 9:1-7. The song of praise in 42:10-17 glorified God for his future (tribulation) triumph over the wicked. "Kedar" (42:11), the second son of Ishmael (Gen. 25:13), occupied the desert east of Transjordan. The "servant" (Isa. 42:19) nation (Israel) was rebuked for its lethargic spiritual state (for being "blind" and "deaf"). In spite of Israel's unfaithfulness, God promised to restore the nation from exile (43:1-7). The return from Babylon may serve as a precursor of the Jews' return to Israel after the Tribulation (Matt. 24:31).
BABYLON DESTROYED, ISRAEL RESTORED (43:14-44:5) Isaiah predicted that God was going to overthrow Babylon (43:14). The "ancestors" (43:27) probably referred to Jacob (cf. Hos. 12:3). The nation "servant" Israel was addressed (44:1). The pouring out of God's Spirit speaks of Israel's spiritual revival as a believing people of God (44:3; cf. Joel 2:28; Ezek. 39:29).
GOD VERSUS THE GODS OF THE NATIONS (44:6-23) The foolishness of idolatry is illustrated by the man who used part of a log to make a "god" and the other part as fuel for his fire.
GOD USES CYRUS FOR ISRAEL'S RESTORATION (44:24-45:25) Cyrus, king of Persia, conquered Babylon and decreed the return of the Jews to their homeland (Ezra 1:1-4). Cyrus was called God's anointed (45:1-5; lit., "messiah"). As he freed the Jews from bondage to the Babylonians, so Jesus, the divine Messiah, delivers all who will believe in him from their penalty of sin. The words "you did not know me" (45:4) make it clear that Cyrus was an unbeliever. He spoke about God in political ways (Ezra 1:2-4), but he did not know him personally. The words "bad times" (Isa. 45:7) were a strong statement concerning God's sovereignty over all events (Eph. 1:11). God raised up Cyrus to accomplish his purposes in restoring the Jews and rebuilding Jerusalem (cf. Phil. 2:10 with Isa. 45:23).
GOD DESTROYS BABEL'S GODS (46:1-13) Isaiah 46 illustrated the superiority of God over the gods of Babylon. "Bel" was the Babylonian equivalent to Baal. "Nebo," the son of Marduk, was the god of writing and education. The "bird of prey" (46:11) was a reference to Cyrus (41:2).
GOD DESTROYS BABYLON (47:1-15) The prophecy of 47:1-15 was of Babylon's destruction, which was fulfilled when Cyrus captured the city in 539 B.C. (Dan. 5). Babylon's failure was uncovered in 47:6. God had used the nation to discipline his people, but they went beyond reasonable punishment and showed no "mercy" (Zech. 1:16). The sorcerers of Babylon were challenged to do the impossible—to avert the disaster that would befall the city (47:12-15).
GOD DELIVERS ISRAEL FROM BABYLON (48:1-22) Isaiah 48 summarizes the message of Isaiah 40-47, reiterating Israel's promised deliverance through Cyrus (48:14-15). The best support in the Old Testament for the doctrine of the Trinity may be provided in 48:16. The Father ("Sovereign Lord") sent the Son ("me") and the Holy Spirit ("his Spirit"). Isaiah 40-66 closes with a solemn statement concerning the wicked (cf. 57:21; 66:24).
The Servant's Humiliation and Exaltation (49:1-57:21) Overview: The section of 49:1-57:21 shows how God uses his Servant's humiliation and exaltation to bring Israel to its worldwide calling. The historical perspective is from the time period after the return from Babylon. The Servant attested to the glory of God (Isa. 49) and his message (Isa. 50) and invited the righteous remnant in Israel to hear and receive God's blessings once his wrath had passed (51:1-52:12). The Servant himself would be exalted, but only after undergoing intense, but redemptive, humiliation (52:13-53:12). After that profound insight into God's redemption plan follows a four-part invitation to accept such a costly salvation (54:1-17; 55:1-13; 56:1-8; 56:9-57:21).
THE SELF-ATTESTATION OF THE SERVANT (49:1-26) The second Servant Song was presented (cf. 42:1-9). Rejected by his own people (49:4), the Messiah would bring salvation to the Gentiles (49:5-6) and restore Israel to God (49:5). His mouth was likened to a sharpened "sword," a reference to the Messiah's speaking ministry (49:2; cf. Heb. 4:12). The name "Israel" was applied to the Messiah, the One who fulfilled God's expectation for his people (49:3). The Messiah appeared to have labored "to no purpose" to bring God's people to himself, but his work will eventually be rewarded (49:4). The Messiah was given literally as a "token and pledge to Israel" (49:8; cf. Gen. 12:1-3). One of the strongest statements in Scripture regarding God's faithfulness to his people is found in 49:15-16.
THE SERVANT'S FAITHFULNESS (50:1-11) Because of her sins, God divorced and sold Israel to her enemies (50:1). But those terms are descriptive of Israel's discipline only. God never broke his commitment to the relationship he had with Israel. The nation was temporarily rejected because of sin (cf. Jer. 31:35-37). The third Servant Song was presented (Isa. 50:4-9; cf. 42:1-9 and 49:1-13). Here it is revealed how the Servant learned through his own rejection to comfort the weary and discouraged. The phrase "Sovereign Lord" occurs four times and may be better translated "My Master God." It emphasized that the Servant had a Master (God) to whom he submitted and in whom he found help. The "words of wisdom" (50:4) was a reference to his speaking or prophetic ministry. The followers of the Servant were called upon to trust in God, who would bring judgment upon the disobedient (50:10-11).
INVITATION TO SALVATION AFTER WRATH (51:1-23) God encouraged the righteous remnant ("all who hope for deliverence") by promising deliverance from Babylon and future blessings for his people. "Dragon of the Nile" (51:9) is another reference to the mythical dragon monster, Leviathan (27:1), that was at odds with God and his created order.
JERUSALEM RELEASED FROM CAPTIVITY (52:1-12) Zion (God's people) was called upon to throw off the stupor of God's judgment ("Wake up") in preparation for the blessings of God's future kingdom reign (52:1). The "good news" for the exiles was that they could return to their homeland (52:7). Isaiah linked this historical message with a message about the end times: "The God of Israel reigns!" (52:7). While Christ reigns presently at the right hand of God the Father through the work of the Spirit on the earth, he will one day return visibly to rule his kingdom on earth. Paul used this verse in Romans 10:15 of the messengers who herald the "good news" of salvation in Christ. The message was addressed to the Jews in Babylon, who would have to choose between economic security in Babylon and the hazards and hardships of returning to Judah (see note on Ezra 1:5).
THE EXALTATION OF THE SERVANT (52:13-53:12) Isaiah presented the fourth Servant Song, predicting that the Servant would die in the place of the guilty in order to satisfy God's judgment on sin. Early Jewish interpretation of this passage understood the "servant" (52:13) to refer to the Messiah. This also was the interpretation by the early church (cf. Acts 8:30-35). Not until the twelfth century was it suggested that the "servant" of Isaiah 53 was the nation of Israel. But the nation of Israel has not suffered innocently (53:9) or willingly (53:7). Nor did Israel's suffering provide substitutionary atonement (53:5).
The Messiah's resurrection, ascension, and exaltation were predicted in 52:13. For the disfigurement of Christ, see Matthew 27:28-31. The word "startle" (Isa. 52:15) is the translation of the Hebrew word for "ceremonial cleansing." The Messiah's death would effect a spiritual cleansing potentially applicable even for the Gentiles ("nations").
Redeemed Israel spoke in retrospect and explained why they rejected the Messiah, Jesus (53:1-3). The Messiah bore the consequences of Israel's sin although they did not realize it at the time. Sin is pictured here in terms of its results or consequences in people's lives—sickness and pain. Matthew used this text with reference to Jesus' healing ministry (see note on Matt. 8:17). The emphasis in 53:5 is on substitution. What Christ suffered, he suffered for believers ("our sins," "peace," and "healed"). The figure of straying sheep was used to describe the spiritual apostasy of Israel and all people (53:6; cf. Rom. 3:23). The Messiah Servant suffered willingly and silently (cf. Matt. 26:63; 27:11-14; Luke 23:9). The unjust judicial proceedings Christ was subjected to were reflected in 53:8. The Jewish Sanhedrin violated their own laws by (1) convening at the house of Caiaphas rather than the regular meeting place, (2) meeting at night rather than during the day, (3) convening on the eve of a Sabbath and a festival, (4) pronouncing the judgment the same day as the trial, and (5) ignoring the formalities allowing for the possibility of acquittal in cases involving a capital sentence. Although condemned with wicked criminals (the two thieves), Christ was buried in the tomb of a rich man (cf. Matt. 27:57-60).
The Servant Song concluded with God's promise to exalt his Servant because he did the Father's will in dying as a guilt offering (53:10-12; cf. Phil. 2:9-11). The "heirs" was a reference to Christ's spiritual progeny who would trust in his redemptive work. Because of Christ's suffering, many would be justified (cf. Rom. 5:1,18).
JERUSALEM: RESTORED AS A WIFE (54:1-17) Israel was exhorted to "break forth into loud and joyful song" (54:1) for her punishment was past. Now the nation could anticipate blessing and prosperity. Israel's rejection was necessary because of sin, but it was temporary because of God's covenant promise. See Genesis 9:11 with reference to Isaiah 54:9. These verses await their complete fulfillment in the messianic kingdom (Isa. 54:11-17).
INVITATION TO TASTE SALVATION (55:1-13) God offered salvation to all who would respond, whether Jew or Gentile. The word "thirsty" is used throughout Scripture as a metaphor for spiritual longing (cf. Ps. 42:1; John 4:14). The "everlasting covenant" (Isa. 55:3) or new covenant (Jer. 31:31) is associated with the Davidic covenant of 2 Samuel 7:12-16 ("unfailing love that I promised to David," Isa. 55:3). Both are unconditional and are founded on God's promise to Abraham (Gen. 12:1-3). God's prophetic "word" will most certainly be fulfilled, for it rests on the character of his own person (55:11; 40:8).
COVENANT UNION FOR OUTCASTS (56:1-8) God emphasized that the Gentiles who believed (56:3) would not be excluded from his blessing (56:7). The inclusion of Gentiles in God's plan for world blessing is seen in Genesis 12:3; Amos 9:12; Acts 15:16-18; Romans 4:9-16; Galatians 3:7-9; and Ephesians 2:11-19; 3:4-6.
ISRAEL'S LEADERSHIP IS REBUKED (56:9-57:21) In contrast to the righteous, the wicked face certain condemnation and judgment. Isaiah used picturesque language to describe the prophets of Israel (Isa. 56:10). They were likened to blind "watchmen" and "watchdogs" that could not bark. Isaiah suggested a positive view of death in that it removed a righteous person (like Josiah in 2 Kings 23) from the evil of the day (Isa. 57:2-8). God is willing to provide deliverance from judgment for those who are truly humble and repentant (57:15; cf. 2 Pet. 3:9). The second section of Isaiah 40-66 concludes with a statement of God's judgment on the wicked (Isa. 57:21; cf. 48:22).
Israel: The faithful and the faithless (58:1-66:24) Overview: In 58:1-66:24 Israel is divided into the faithful and the faithless to clarify the conditions for entering into God's future glory. It forms a final invitation and comfort. The heart of this section is the remnant's prayer for deliverance (63:7-64:12) and God's answer (65:1-25). The book ends by showing who will be excluded from the blessings of the new heavens and earth (66:1-24).
TRUE AND FALSE WORSHIP (58:1-14) Hand ritual (like fasting) without genuine heart righteousness (expressed by deeds of kindness) is unacceptable to God (cf. Matt. 23:13-36). The "Sabbath" was designed by God to be a day for turning aside from routine work to rest and be spiritually refreshed (Isa. 58:13). It was to be a day to "delight" in the Lord.
SIN'S PARTITION JUDGED (59:1-21) Isaiah 59 reveals the gospel in the Old Testament: "All have sinned" (Rom. 3:23; cf. Isa. 59:2). "The wages of sin" (Rom. 6:23; cf. Isa. 59:10). "But God showed his great love for us by sending Christ to die for us while we were still sinners" (Rom. 5:8; cf. Isa. 59:16). The "one Mediator" is Christ (1 Tim. 2:5). When Christ returns, he will judge the wicked and redeem his people, Israel, "those in Israel who have turned from their sins" (Isa. 59:20).
LIGHT AND GLORY UPON JERUSALEM (60:1-22) Isaiah 60 reveals that Israel can anticipate a glorious future and significant ministry in the messianic kingdom. The "darkness" that "will cover all the nations of the earth" (60:2) refers to the tribulation period that will precede Christ's return (cf. Matt. 24:29). In the messianic kingdom Israel will fulfill its destiny as a "light" to the nations (cf. Zech. 8:20-23). The "wealth of many lands" (Isa. 60:5) will come to Israel when the Gentiles (60:6-9) gather at Jerusalem to worship the messianic King (cf. Zech. 8:20-22; Hag. 2:7-9). The "sanctuary" (Isa. 60:13) refers to the messianic temple (cf. Ezek. 40-42). In contrast to Israel's national experience in history, Isaiah revealed the kingdom blessings the nation could anticipate (Isa. 60:15-22). The promise of land (Deut. 30:1-5) was once again affirmed.
THE SERVANT'S GLORY AND VENGEANCE (61:1-11) Isaiah 61 revealed that the Messiah, who ministered salvation at his first coming, will minister comfort for redeemed Israel at his second coming. Jesus read and applied 61:1-2 to his own ministry when he preached in the synagogue at Nazareth (Luke 4:16-21). Jesus did not quote 61:2-3 in the synagogue at Nazareth because they will be fulfilled at his second coming. In the kingdom, redeemed Israel will realize its destiny to be a priestly nation (Exod. 19:6).
JERUSALEM'S INTERNATIONAL GLORY (62:1-12) In the messianic kingdom, redeemed Israel will be vindicated, honored, and protected. While Israel experienced separation from God because of her sin (Isa. 50:1), a day is coming when the believing nation will be fully restored as Yahweh's bride (cf. 54:4-10). "Bride of God" (62:4) is a translation of the familiar Hebrew term Beulah, which means "married." What a contrast there is between Jerusalem's "watchmen" in the kingdom and those of Isaiah's day (62:6; cf. 56:10).
EDOM: IMAGE OF INTERNATIONAL VENGEANCE (63:1-6) At the Messiah's coming, he will execute his wrathful judgment on the unbelieving enemies of his people. Edom, territory located southeast of Israel, was representative of Israel's enemies. Bozrah was the capital of Edom. The picture presented by the prophet was of a divine warrior returning from judgment. His garments were red from the blood of those he had judged. The imagery is precisely that of Revelation 14:18-20 and 19:3.
THE REMNANT'S PRAISE AND PLEA (63:7-64:12) Redeemed Israel acknowledged God's past mercies (Isa. 63:7-14) and prayed for him to deal kindly with his repentant people. The phrase "divided the sea" (63:12) is an allusion to one of the great miracles of the Exodus, the parting of the Red Sea (Exod. 14:16). Even though "Abraham" and "Jacob" might disown their descendants because of their sin, certainly God, "our Father," cannot deny his own children (Isa. 63:16; cf. 2 Tim. 2:13).
Paul quoted Isaiah 64:4 in 1 Corinthians 2:9 with reference to the heavenly glories awaiting the believer in Christ. Israel's unworthiness for God's mercy was highlighted. The appeal for forgiveness and restoration was based totally on God's grace (Isa. 64:5-12).
GOD'S ANSWER TO THE REMNANT'S PLEA (65:1-25) God declared that he would judge the wicked and preserve the righteous. Although Israel rejected God, he remained faithful in calling his people to repentance. The words "looking for me" (65:1) are an expression referring to public worship. Idolatry (65:3), eating forbidden food (65:4), and spiritual pride (65:5) were among the sins of the Israelites of Isaiah's day. The words "go out among the graves" (65:4) may refer to consulting with the dead (cf. 1 Sam. 28:3-25). The "Valley of Achor" (65:10) was where Achan was judged for his sin (Josh. 7:24). The point is, even places of past judgment will be blessed when God redeems his people. "Fate and Destiny" (65:11) refer to Gad (the Aramaean god of luck) and Meni (the god of destiny). The future blessings anticipated by God's people were described in 65:17-25. The "new heavens" and "new earth" (66:22) are a unique contribution by Isaiah to biblical eschatology. This theme was picked up by Peter (2 Pet. 3:13) and John (Rev. 21:1). After the dissolution of the present heavens and earth, which have been cursed by sin and judgment, God will create new heavens and a new earth as the physical context for the eternal state for believers. The curse on the earth that came as a result of Adam's fall (Gen. 3:17-19) will be reversed in the eternal state (Rev. 22:3).
EXCLUSIONS FROM THE NEW HEAVENS AND EARTH (66:1-24) The future blessings of the redeemed were further described. Isaiah 66:2 revealed the kind of person that God truly delights in (cf. Mic. 6:8). Religious hypocrisy was strongly condemned (Isa. 66:3). God is never pleased with hand ritual apart from heart righteousness. Isaiah 66:7-9 anticipated the spiritual rebirth of the nation of Israel, an event to coincide with the second coming of the Messiah (cf. Zech. 12:10-13:1; Rom. 11:26). The blessings and prosperity of the messianic kingdom (Isa. 66:10-14) were set in contrast with a vivid description of the judgment to be anticipated at the Lord's coming (66:15-17; cf. 2 Thess. 1:7-9). During the time of the messianic kingdom, believers among the Gentile nations will gather in Jerusalem to worship the Messiah with believing Jews (Isa. 66:18-20). Isaiah's grand prophecy concluded with a description of the eternal state (66:22-23; cf. Rev. 21:1-22:5) and a final announcement of the certain divine judgment of the wicked (Isa. 66:24; cf. Rev. 20:15). The joy of the redeemed was contrasted with the pain of the damned, all of which glorifies the compassion and justice of God.
—Tyndale Concise Bible Commentary
AND HOPE FOR ISRAEL
(1:1-12:6) God's Lawsuit against Judah (1:1-31) Overview: Isaiah 1 is an introductory message containing the themes of the entire book: the sinfulness of Israel, the tender appeals of God, certain judgment, and promised blessings of restoration. All the promises for Judah and Jerusalem can be found in summary form in the first chapter of Isaiah.
AUTHOR, DATE, ADDRESSEES (1:1) Isaiah prophesied during the reigns of four different kings, and he addressed the problems and people of those reigns. Uzziah (791-739 B.C.), also known as Azariah, was a good king. Jotham (750-731 B.C.) was also a good king. Ahaz (743-715 B.C.) was wicked and idolatrous. Hezekiah (728-686 B.C.) was a godly king and a religious reformer.
THE COMPLAINT IS DEVELOPED (1:2-31) Isaiah is first presented in his role as a prosecuting attorney in behalf of God, indicting the sinful nation for breaking the law of the Mosaic covenant (1:2-3). The "heavens" and "earth" were called upon as "witnesses" against the covenant breakers (cf. Deut. 4:26; 30:19). Five terms are used for sin in 1:4 to describe the sinful condition of the people of Judah. "Sinful" means "to miss the mark"; "guilt" is "to bend or twist aside"; "evil" are those who "do harm and injury"; "corrupt" means "to ruin, to destroy"; and "despised" means "to be estranged or to revolt." The title "the Holy One of Israel," which is almost unique to Isaiah, appears twenty-four times in the book.
The sickness described here is a metaphor for sin (1:5-6). God had disciplined the nation, but the people had not repented and been healed. During Isaiah's lifetime, the land of Judah was devastated by foreign armies that God used to discipline his people (1:7-9).
In 1:11-15, God was not rejecting the Levitical blood sacrifices. He only rejected the religious hypocrisy that usually went along with them. Many brought sacrifices to God, but their worship was merely external and they lacked sincere love for God (cf. 1 Sam. 15:22; Jer. 7:21-23; Hos. 6:6; Amos 5:21-24). The "new moon" (1:13) was a minor religious festival celebrating the appearance of a new moon (cf. 1 Chron. 23:31). Isaiah was not suggesting salvation by works (1:16). He simply emphasized the Lord's promise to cleanse those who come to him by faith and through the appointed way of sacrifice (Isa. 1:18; cf. Lev. 4:20).
The orphan and the widow were regarded as the defenseless in Israelite society (1:17; cf. Deut. 10:18; 24:19). There was a lament over the moral decline of God's people (Isa. 1:21-23). The "watered-down wine" (1:22) is probably a reference to wheat beer.
The "therefore" (1:24) refers to all that has preceded, principally the description of the nation's sinful condition. After disciplinary judgment (1:25) comes restoration (1:26). Isaiah carries the reader from history to eschatology, predicting kingdom blessing for the redeemed (1:27) and future judgment for the wicked (1:28-31).
God's Exaltation over the Proud (2:1-6:13) Overview: Isaiah 2:1 presents a clear break from Isaiah 1. Isaiah 2:1-6:13 forms the second subsection and shows the inevitable process leading up to God's international sovereignty (cf. the last phrase in 2:11 and 2:17). The link between Isaiah 1 and Isaiah 2-6 is God's exaltation over the proud (1:2, 4, 20, 31 and, for example, 2:11-17). The heart of 2:1-6:13 is God's specific criticism against his people (3:13-4:6). They were crushing the poor (3:13-15). The results of God's judgment upon his people would be final purification (4:2-6). Isaiah 2:1-4:6 presents a unified thought concerning what will happen in "the last days" (2:2, 20; 3:6-7, 18; 4:2). Esteemed people will be humbled, and God's glory will be exalted.
Isaiah 5 presents the imagery of a vineyard, Israel, that has worthless produce. That judgment and purification are compatible is confirmed in the following vision of God in the temple, purifying Isaiah's lips (6:1-13) in preparation for him to take his prophetic message to Israel. Isaiah's lips were burned unto purification (6:1-7), and the nation itself would endure a burning toward the same end (6:8-13). For God's people, judgment was not for destruction but for purification.
GOD'S INTERNATIONAL PROMINENCE IN THE LAST DAYS (2:1-5:30) A Call to International Repentance (2:1-22) These verses are nearly identical with Micah 4:1-5 and describe the blessings of the future messianic, or kingdom, era. The "last days" (2:2) is a reference to the messianic era when Jesus will return to rule his kingdom (cf. Hos. 3:5). Jerusalem will serve as the center for government, and both Gentiles and Jews will go there to worship Jesus the Messiah. The return to peace will involve a reversal of the prophecy of Joel 3:10. The "people of Israel" (Isa. 2:5) refers to the nation Israel, which descended from Jacob. "In that day" (2:12) is a reference to the day of the Lord, the major theme of Joel and Zephaniah.
Judgment Elaborated (3:1-12) Woe was pronounced for rebellion against God's presence. Judgments on Judah and Jerusalem included famine, drought (3:1), the removal of national leadership (3:4), and poverty (3:6).
God's Contention (3:13-4:6) War would so greatly destroy Israel's male population that women would resort to polygamy or husband-sharing to avoid the reproach of childlessness (4:1). The glories of the messianic kingdom were anticipated in 4:2-6. The "branch" (4:2; lit., "sprout") is a reference to the Messiah (cf. Jer. 23:5), who would grow like a sprout from the fallen "tree" of David (6:13; cf. Luke 1:32-33). The "cloud throughout the day" (4:5) and "clouds of fire at night" recalled God's deliverance and protection at the time of the Exodus.
Vineyard Imagery (5:1-30) Woes were pronounced on worthless deeds. The nation of Israel was portrayed under the figure of a vineyard (5:7; cf. Jer. 12:10; Ps. 80:8-13). The destruction of the vineyard illustrated the judgment to come upon Israel for the nation's disobedience to the Mosaic covenant. Standing in judgment over his people, the Lord pronounced seven exclamatory woes. God condemned selfish greed (5:8-10), dissipation (5:11-17), skepticism (5:18-19), perverted standards (5:20), proud self-sufficiency (5:21), alcoholic excess (5:22), and the perversion of justice (5:23). The "signal" (5:26) is a military banner that served as a gathering point for the nations (that is, Assyria and Babylonia).
JUDGMENT AND PRESERVATION AUTHENTICATE GOD'S MESSAGE (6:1-13) King Uzziah's death in 739 B.C. marked the end of a great period of expansion and prosperity for Judah. "Seraphim" (6:2), literally, "burning ones," are angelic creatures. Here their ministry focused on the worship of God. God was described as thrice holy, a superlative meaning that his holiness is beyond human expression. The theme of God's holiness pervaded Isaiah's prophetic ministry. Isaiah's lips were cleansed in preparation for the commencement of his prophetic ministry. Isaiah's ministry was divinely intended to harden the hearts of the people (6:9-10). This heartbreaking assignment rested on God's decision to judge the nation. Jesus quoted this text in Matthew 13:14-15, and Paul used it in Acts 28:26-27. The judgment would continue until Judah's removal from the land by the exile. The nation of Israel in exile was portrayed as a fallen and burned tree. But after seventy years in captivity, a "tenth" of the people would return (6:13). And there would be life in the roots of the stump from which the Messiah ("the holy seed") would "grow again".
Restoration through Chastisement: Judgment on Ahaz (7:1-12:6) Overview: Isaiah 7-12 shows how God would bring about restoration through his chastisement of Israel. He used a series of signs that referred first to the contemporary nation and, second, to times beyond his own. Isaiah in 8:18 clearly referred to himself and his children as signs (see chart below).
Isaiah 7-12 was spoken in the context of the coalition by Ahaz against Judah. It stresses that a remnant of the nation will return (7:3). Immanuel ("God with us") is the sign of judgment and of salvation in "that day" (7:18, 20-21, 23; 10:5-34). That day of God is composed of at least two elements: (1) judgment on Israel on the basis of the Mosaic covenant; (2) restoration of Israel around the throne of David by judging Israel's enemies and by restoring Israel's kings on the basis of the Davidic covenant.
ISAIAH'S SIGNS AND THEIR SIGNIFICANCE
Sign
First reference
Second reference
Shear-jashub
"A remnant shall return" (7:3)
Return from the Babylonian exile
The regathering of Israel in the end times
Immanuel
"God with us" (7:14)
God's presence to judge and save in the time of Ahaz
Jesus at his first and second comings
Maher-shalal-hash-baz
"Swift is the booty; speedy is the prey" (8:3)
Fall of Israel to Babylon
Fall of the world at the Second Coming
Isaiah
"God is salvation"
Salvation of the remnant through Babylonian captivity
The final salvation of the remnant (11:4, 11, 16; 12:2)
THE SIGN OF THE INFANT IMMANUEL (7:1-25) During the reign of Ahaz (743-715 B.C.) Judah was attacked by Pekah (king of Israel) and Rezin (king of Damascus) for refusing to stand against Assyria's aggression under Tiglath-pileser III (745-727 B.C.). The name "Shear-jashub" (7:3) means "a remnant shall return" (that is, from captivity). Judgment on the northern kingdom ("Ephraim") was to come within sixty-five years. Actually, the capital, Samaria, fell within eleven years in 722 B.C. The Lord commanded Ahaz to ask for a supernatural sign that God would accomplish the deliverance promised (7:11). Ahaz had already made up his mind to appeal to Assyria for help rather than trusting God.
The sign of the "virgin" (7:14) has been variously interpreted. Some interpreters suggest that the prophecy was completely fulfilled in Isaiah's day. Others recognize a fulfillment in the virgin-born Son of Mary (Matt. 1:23). A third position recognizes some kind of fulfillment in the time of Isaiah with a final culmination in the virgin birth of Jesus. Isaiah 8 suggests a fulfillment in Isaiah's day through his wife (8:3, 8, 10, 18). This was probably Isaiah's second wife, and hence a virgin. Matthew recognized that the prophecy had its most complete realization in the birth of Christ. The name "Immanuel" means "God with us" (8:8, 10).
The "curds and honey" (7:15) reflect a diet of natural foods, the only foods available after the agricultural economy had been destroyed (cf. 7:21-23). Before the virgin-born child reached the age of moral perception, judgment would come upon the land of Pekah and Rezin (7:4, 16). That took place during the campaigns of Tiglath-pileser III in 733 and 732 B.C., respectively. The "king of Assyria" (7:17) refers to Tiglath-pileser III. The devastation of Judah (7:20-23) took place during Sennacherib's 701 B.C. campaign (cf. Isa. 36-37).
THE SIGN OF THE TABLET AND SON (8:1-4) "Maher-shalal-hash-baz," the name of Isaiah's second son, means "swift is the booty, speedy is the prey." This son was a symbol of upcoming judgment by the troops of Babylonia.
IMMINENT JUDGMENT IN IMMANUEL'S LAND (8:5-10:4) While Assyria would do its best to destroy Judah, the nation would be spared because of the promise of God's presence (Isa. 8:10; for "Immanuel," see 7:14). Darkness and gloom characterized Galilee in Isaiah's day because of the Assyrian crisis (9:1-2; cf. 2 Kings 15:29). But this would be dispelled by the radiant "light" of the Messiah who would one day shine in Galilee (cf. quote in Matt. 4:15-16). The battle of Midian (Isa. 9:4) was fought by Gideon (Judg. 7-8). Four names were used to describe the coming Immanuel (Isa. 9:6). Each reflects the office of deity and humanity. "Wonderful Counselor" means an extraordinary (godlike) advisor; "Mighty God" means a heroic God; "Everlasting Father" means an everlasting overseer; and "Prince of Peace" means a captain who secures spiritual peace and tranquillity. His government will continue because it rests on the unconditional covenant God made with David (2 Sam. 7:12-16; cf. Luke 1:32-33). The section of Isaiah 9:8-10:4 reflects the doom about to befall the northern kingdom for its failure to respond to God's discipline. The key phrase "But even then the Lord's anger will not be satisfied. His fist is still poised to strike" (9:12, 17, 21; 10:4) was repeated four times.
RESTORATION IN THE LIGHT OF ASSYRIA'S DESTRUCTION (10:5-12:6) The Time for Assyria's Downfall (10:5-19) Assyria was simply the instrument that God used to judge his people (cf. 10:15). Assyria boasted of the cities north of Judah that it had conquered.
Further Implications for Judah's Restoration (10:20-12:6) The "remnant" referred to the small portion of Israel that would survive the captivity (6:13). They would return to the Lord (10:21) and to the land of Israel (10:22). Isaiah 10:28-32 graphically described the Assyrian advances through Judah toward Jerusalem in preparation for the 701 B.C. siege (cf. 36:1-2). The "shoot" (11:1) that would spring from Jesse (David's father) was the messianic King (4:2; 6:13; 7:14; 8:8, 10; 9:6-7; 11:1-5; 42:1-4; 52:13-53:12; Jer. 23:5). The three pairs of gifts bestowed by the Spirit are intellectual, administrative, and spiritual. Isaiah proclaimed the harmony and peace that will characterize the kingdom as all creation is liberated from the curse resulting from man's fall (Isa. 11:6-9; cf. Gen. 3; Rom. 8:19-22; Rev. 22:3). The "second" (Isa. 11:11) time refers to a regathering of the Jewish people following the tribulation (Matt. 24:15-20, 31). This song of praise (Isa. 12:1) will be sung on that day when the Jews are regathered from among the nations as a believing people. "Isaiah" (meaning "God is salvation") as a sign (8:18) is fulfilled when these events occur.
GLOBAL JUDGMENT: MOTIVATION FOR REPENTANCE (13:1-27:13) Overview: The section of 13:1-23:18, like 2:1, begins with a new heading (13:1). It is a further elaboration of Isaiah 1-12, especially of having God present with his people to judge and rule. The day of God's judgment and rule was elaborated (8:9-10; 13:6, 9-13). In Isaiah 13-23 Isaiah spoke prophecies of judgment on several foreign nations. The point was this: Since the other nations were held accountable for violations of social justice based on the law of conscience (Rom. 2:14), Israel certainly could not expect to escape God's judgment. The greater the light of revelation, the greater the responsibility. The basic topical structure of this section is laid out thus: Babylon (13:1-14:27); Israel's neighbors (14:28-17:14); Ethiopia and Egypt (18:1-20:6); four symbols of judgment (21:1-22:25); and Tyre (23:1-18). The section ends with the international response after God's international judgment (24:1-27:13). The God of Israel alone reigns supreme.
Babylon (13:1-14:27) BABYLON'S DESTRUCTION DESCRIBED (13:1-22) The first oracle concerned Babylon, which served as God's instrument of judgment against Judah in 701 and 586 B.C. In 13:4 the "army" refers to the Medo-Persian troops of Cyrus, who conquered Babylon in 539 B.C. The "Lord's time" (13:6) is a term that can be used historically for God's judgment on a people or place, including Israel. The term is also used for that eschatological period when God will deal out wrath (the tribulation) and blessing (the messianic kingdom). Sometimes when a historical day of the Lord was being described, the writer included some references to future end-time judgment and blessing. The events described in 13:10-13 go beyond the historical judgment on Babylon in 539 B.C. and suggest the end-time judgments of the Tribulation. Strabo, the first century geographer, wrote of Babylon, "A great desert is the great city" (13:19-22).
ISRAEL'S TAUNT AGAINST BABYLON (14:1-27) When Israel returned to her land, enjoying peace and blessing (14:1-3), a taunt song would be sung against the tyrant, "the king of Babylon" (14:4). The deceased tyrant's reception into Sheol, the place of the dead, was described (14:9-11). Instead of being honored as other great kings, this tyrant would receive only dishonor. The words "fallen from heaven" (14:12) figuratively describe the tyrant's loss of political prestige. The words "shining star, son of the morning" can be literally translated "shining one." The Vulgate rendered it by the Latin term "lucifer," meaning "light-bringing." Eventually the Latin word "lucifer" came to be identified as a name for Satan. There is very little evidence to commend this view. Certainly the judgments described in 14:16-21 have not happened to Satan.
Like many proud kings of the ancient Near East, the "king of Babylon" sought divine position and privilege (14:13-15). But such would not be his. Instead, he would be subject to degradation and humiliation (14:16-21). The oracle against Assyria (14:24-27) was fulfilled in Assyria's destruction recorded in 37:21-38.
Nations Surrounding Israel (14:28-17:14) ORACLE AGAINST PHILISTIA (14:28-32) The prophetic oracle against Philistia was dated in the year of King Ahaz's death (715 B.C.). They sought to resist Assyria, but Isaiah predicted their demise (14:30).
ORACLE AGAINST MOAB (15:1-16:14) Moab's judgment, probably by Assyria, was described as swift and complete. Having arrived in Edom, the Moabite refugees appealed to Judah for political asylum. Moab's request was denied because of the nation's pride (16:6).
ORACLE AGAINST DAMASCUS (17:1-14) This oracle was not only against Damascus; it was also spoken against the northern kingdom of Israel. Damascus was the capital of Aram, which Tiglath-pileser III captured for Assyria in 732 B.C. "Asherah poles" (17:8) were wooden pillars representing the Canaanite fertility goddess.
Ethiopia and Egypt (18:1-20:6) ORACLE AGAINST ETHIOPIA (18:1-7) Ethiopia, located south of Egypt, ruled Egypt from 715 to 663 B.C. and pursued an anti-Assyrian foreign policy like Judah's.
ORACLE AGAINST EGYPT (19:1-20:6) Egypt, involved in an anti-Assyrian conspiracy with Judah (cf. 2 Kings 18:21, 24), was conquered by Esarhaddon in 669 B.C. His son Ashurbanipal gained control of all of Egypt in 663 B.C. Egypt was regarded as a haven from famine in time of drought because its water came from the Nile, with its source in the mountain highlands of Africa (19:5-10). For the "waters" of Egypt to dry up would be regarded as a great natural calamity. The "year" (20:1) was 712 B.C., when Tartan, Sargon's general, captured Ashdod, which was situated east of Jerusalem on Israel's coastal plain. Isaiah's scanty attire (2:2) suggested the situation of a prisoner or a person in exile, which was the destiny of Egypt and Ethiopia.
Four Symbolic Titles of Judgment (21:1-22:25) ORACLE AGAINST BABYLON: WILDERNESS OF THE SEA (21:1-10) In cuneiform inscriptions, south Babylonia is called the "land of the sea" because of its proximity to the Persian Gulf. Elam and Media (21:2) are the Persian territories to the north and east of Babylon. See Daniel 5 for the details of this feast. The city of Babylon fell to Cyrus in 539 B.C.
ORACLE AGAINST EDOM: SILENCE (21:11-12) The Hebrew name for "Edom" (21:11) is "Dumah" (21:11), which means "silence" or "stillness," a wordplay that foretells its destruction.
ORACLE AGAINST ARABIA (21:13-17) Cuneiform inscriptions reveal that Arabian rulers paid tribute to Assyrian kings Tiglath-pileser III and Sargon II.
ORACLE AGAINST JERUSALEM: VALLEY OF VISION (22:1-25) The oracle related to the 701 B.C. siege of Jerusalem by Sennacherib. The work of Hezekiah in securing Jerusalem's water supply in anticipation of the Assyrian siege was reflected in 22:11 (cf. 2 Chron. 32:3-4, 30). Shebna (22:15) was a powerful pro-Egyptian politician in the reign of Hezekiah (cf. 2 Kings 18:18). Eliakim became Shebna's replacement (cf. 2 Kings 18:18). The "key" (Isa. 22:22) served as symbol of authority that a steward had over a house (cf. Matt. 16:19).
Oracle against Tyre (23:1-18) Tyre was noted as one of the finest port cities of Phoenicia. For "Tarshish," see Jonah 1:3. The "Babylonians" (23:13) was used synonymously with "Chaldeans." A dynasty of Chaldeans ruled the land of Babylonia. For "seventy" years (23:15), from Nebuchadnezzar's conquest until the fall of Babylon, Tyre lapsed into poverty and insignificance.
Global Response after Global Judgment (24:1-27:13) Overview: The section of 24:1-27:13 forms the finale to Isaiah 13-23, as Isaiah 12 was to Isaiah 7-11. It is a great hymn to God's holiness. This is the essence of God's dealing with all of his enemies. Isaiah 27 revived the vineyard imagery (cf. Isa. 5), only this time the vineyard was under the eternal protection of God.
Destruction Ends in God's Reign (24:1-23) The coming tribulation judgment will affect the whole earth and all classes of people. Sin is the basis of God's judgment. The "everlasting covenant" (24:5) must refer to the moral law of God revealed in his word and written in man's heart (cf. Rom. 2:14-15). This period of world devastation (Isa. 24:17-22) is also known as the "time of trouble for my people Israel" (Jer. 30:7). The sun and moon will darken in preparation for the full revelation of the Messiah's glorious kingdom (cf. Rev. 21:23).
SONG OF DELIVERANCE: A GREAT BANQUET (25:1-12) The "cities" (25:2) may be a reference to Babylon, which was representative of unbelieving opposition to God. The kingdom age (25:6) was likened to a great banquet (cf. Matt. 22:1-14). Isaiah 25:8 is quoted in 1 Corinthians 15:54 and Revelation 21:4. There will be no physical death during the kingdom age.
ISRAEL BROUGHT BACK FROM THE DEAD (26:1-21) The song of praise in Isaiah 26 will be sung by the redeemed as they enjoy the blessings of the messianic kingdom. The dead tyrants of 26:13 could no longer trouble or threaten Israel. The comments on their destruction in 26:14 do not deny the doctrine of the universal resurrection (cf. 26:19; Rev. 20:11-15).
SONG OF THE PROTECTED VINEYARD (27:1-13) "Leviathan" (27:1; cf. Job 3:8) is a figurative reference to the enemies or opposition of God. For "Asherah" (Isa. 27:9), see the comment on 17:8. The "brook of Egypt" (27:12) refers to the Wadi el-Arish, the main geographical barrier between Israel and Egypt.
BOOK OF WOES: FOREIGN ALLIANCES CONTINUED (28:1-35:10) Overview: The section of 28:1-35:10 contains five woes on Israel and the nations (28:1; 29:1, 15; 30:1; 31:1). God used Assyria (28:11 and 33:19 bracket this section) to judge Israel for her alliances with Egypt. The key verse is 35:4. Isaiah 28-33 contains prophecies to Samaria, and Isaiah 34-35 is the international finale to God's judgment.
Samaria and Jerusalem: Fall and Comfort (28:1-29) Ephraim was the chief tribe of the northern kingdom of Israel. As the people mocked Isaiah's prophecy as nonsense (28:9-10), so they would get their fill of the nonsensical language of the Assyrians (28:11). Paul used 28:11 in 1 Corinthians 14:21 to demonstrate the purpose of tongues as a sign of God's judgment on unbelieving Jews. Instead of trusting in shaking alliances (28:15), God's people were to rely on the firm Cornerstone, the Messiah (cf. Ps. 118:22; Rom. 9:33; 10:11; 1 Pet. 2:6). For the historical background of "Mount Perazim" (28:21), see 2 Samuel 5:17-25. God works in many different ways to accomplish his purposes (Isa. 28:23-29).
Ariel: Fall and Comfort (29:1-24) Ariel (lit., "[altar] hearth of God") referred to Jerusalem, the place of sacrifice. The attack of Sennacherib in 701 B.C. was prophesied. This condemnation of Israel's empty formalism (29:13-14) is quoted by Jesus in Mark 7:6-7. The secret negotiations with Egypt (cf. Isa. 31:1; 36:9) were no secret to God. Paul used the illustration of the potter in a lesson on the sovereignty of God (Rom. 9:20-21). Isaiah portrayed the blessings of the Messianic kingdom (Isa. 29:17-24).
Results of Egyptian Alliance: Part One (30:1-33) DESTRUCTION FOR RELIANCE ON EGYPT (30:1-17) This section reflects the existence of a pro-Egyptian party in Hezekiah's court. God warned that true deliverance was not to be found in Egypt but in the security of his own person. Zoan (better known today as Tanis) is located in the northeast region of the Nile Delta. Hanes (known today as Annas) is located west of the Nile about fifty-five miles south of Memphis.
COMFORT (30:18-33) To encourage the people, Isaiah described the glories of the messianic kingdom. The destruction of Assyria (30:31) served to foreshadow the eschatological Day of the Lord. Topheth (30:33; lit., "place of burning"), was where human sacrifices were carried out in the Hinnom Valley located southwest of Jerusalem (2 Kings 23:10).
Results of Egyptian Alliance: Part Two (31:1-32:30) DESTRUCTION (31:1-9) Isaiah contrasted the futility of human resources with the security of divine protection. See 37:36 for the destruction of the Assyrian army. The "generals" (31:9) referred to the protective fortress of Assyria (cf. 33:16), perhaps Nineveh.
COMFORT (32:1-8) Isaiah described the righteous rule of the messianic king (7:14; 9:6; 11:1).
APPENDIX: WOMEN OF JERUSALEM (32:9-20) The "women who lie around in lazy ease" were the frivolous women of Jerusalem who would soon experience Assyria's wrath. In 32:15-20 Isaiah promised the blessings of the Spirit during the righteous kingdom of the Messiah.
Deliverance and Glory of Jerusalem (33:1-24) The Assyrians, "who have destroyed everything" (33:1), were warned of coming divine judgment (37:36-38). Isaiah described the response of the sinners in Jerusalem to God's judgment on Assyria (33:13-16). The glories of the messianic kingdom were previewed (33:17-24). The Assyrian official who counted out the captives, weighed out the tribute, and considered the city towers in preparation for siege was referred to in 33:18.
Finale of Judgment (34:1-35:10) THE CERTAINTY OF APOCALYPTIC DESTRUCTION (34:1-17) The end-time judgments of the Day of the Lord were described in detail. "Edom" (34:5), representative of the world powers that have opposed Israel, would be utterly destroyed. "Bozrah" (34:6) was the capital of Edom. The "night creatures" (34:14; lit., "Lilith") were noted in ancient mythology as night demons that frequented desolate places. The imagery was used here to illustrate the total desolation of the heathen lands. The "book of the Lord" (34:16) referred to Isaiah's prophecies. All would be fulfilled.
THE JOY OF THE RANSOMED (35:1-10) The judgments of the Tribulation (Isa. 34) prepared the way for the blessings of the messianic kingdom. These prophecies will be fulfilled at the Messiah's coming as God lifts the curse from his creation.
TWO SIGNS OF DELIVERANCE (36:1-39:8) Overview: This section is arranged topically rather than chronologically. Isaiah 36 and 37 showed the fulfillment of the prophecies concerning the coming Assyrian attack on Jerusalem. Isaiah 38 and 39 revealed Hezekiah's dealings with Babylon and prepared the way for the chapters of consolation for the exiles in the Babylonian captivity. Chronologically, the events were arranged as follows: (1) Hezekiah's illness, healing, and God's promise of deliverance from Assyria (38:1-6); (2) the visit by the Babylonian embassy and Isaiah's rebuke of Hezekiah's foolish conduct (39:1-8); and (3) the siege of Jerusalem by Sennacherib in 701 B.C. (Isa. 36-37).
This section on Hezekiah stands in contrast to the previous section on Ahaz (Isa. 7-35). God gave Ahaz a sign of deliverance from Assyria, but Ahaz rejected it. Hezekiah accepted God's ways and was accepted by him (37:3-4). In Isaiah 7-35 the threat of Assyria and prophecies of future judgment predominated. In Isaiah 40-66, Babylon loomed as a new threat, but even so, prophecies of future comfort were emphasized. Isaiah 36-39 functioned as a good example of faith that would lead to promises of ultimate restoration.
Assyrian Threats: The Faith of Hezekiah (36:1-37:38) THE FIRST THREAT (36:1-37:7) The "fourteenth" (36:1) year of Hezekiah corresponds with 701 B.C. Sennacherib reported in his royal annals that he had captured forty-six cities in his assault on. Judah. The title of "personal representative" (36:2) implied a position of high-level leadership. This leader was an official emissary and spokesman for Sennacherib. Aramaic (36:11), a Semitic dialect similar to Hebrew, was the diplomatic and commercial language of the ancient Near East. Tearing one's clothes and wearing "sackcloth" was a sign of mourning and distress (37:1). The reference to a newborn "child" (37:3) was a metaphor suggesting a critical moment when special help would be needed.
THE DEATH OF SENNACHERIB (37:8-38) Libnah (37:8) is situated in the Elah Valley about twenty miles west of Bethlehem. Lachish is located about ten miles south of Libnah. Tirhakah (37:9) was not the reigning king in 701 B.C. but later succeeded his brother to this office. The "Assyrian representative" (37:8) cited historical evidence that the gods had been unable to protect the cities of Mesopotamia and Aram from Assyrian conquest (37:12-13).
God promised that Jerusalem would be spared (37:30-33). Although agricultural pursuits would be interrupted by the siege, normal conditions would return to the land within three years. Herodotus, a first-century Greek historian, recorded that a plague of field mice entered the camp and gnawed the weapons of the soldiers, making them defenseless (37:36). Ararat (37:38) is a mountainous region of eastern Turkey. Esarhaddon ruled Assyria from 680 to 669 B.C.
Babylonian Overtones (38:1-39:8) THE EXTENSION OF HEZEKIAH'S LIFE (38:1-22) The miracle was probably a local phenomenon rather than a total reversal of the earth's rotation. In death, one is cut off from the public assembly, the historical context for "praise" (38:18) (public acknowledgment of God's great works and deeds).
HEZEKIAH'S FOOLISHNESS BEFORE THE BABYLONIANS (39:1-8) The words "Soon after this" (39:1) link Hezekiah's foolishness with his illness and recovery, before Assyria's attack on Jerusalem. Merodach-Baladan (721-709 B.C.) reigned over the city of Babylon for periods during the reigns of Sargon II and Sennacherib. The prophecy of 39:6 would be realized in the days of the Babylonian king Nebuchadnezzar (cf. Dan. 1:2; 2 Kings 24-25).
CYCLES OF COMFORT AFTER CAPTIVITY (40:1-66:24) Overview: The section of 40:1-66:24 contains three cycles of comfort (Isa. 40-48; 49-57; 58-66). The first describes the incomparability of God and Israel as contrasted with idols and idolaters (40:1-48:22). The second shows how God's Servant, the promised Messiah, in his humiliation and exaltation, will bring Israel to its worldwide calling (49:1-57:21). The third divides Israel into two groups for eternal reward: the faithless and the faithful in a final invitation to repentance (58:1-66:24).
Many scholars believe that Isaiah 40-66 was written by a different author and refer to this section as "Deutero-Isaiah." Their main problem has to do with accepting the possibility of predictive prophecy. Isaiah lived during the Assyrian period, and the prophecies of Isaiah 40-66 assume a prophetic viewpoint. Isaiah wrote as if the Babylonian exile (586 B.C.) had already taken place. If the reader can accept the possibility that Isaiah could look into the future by divinely inspired prophecy, there is no real problem with him authoring both sections of the book.
God Contrasted with Idols (40:1-48:22) Overview: The words in 40:1-48:22 brought comfort by focusing on the greatness of God (40:1-31), the introduction of his Servant (42:1-43:13), and then a lengthy description of the destruction of Babylon (43:14-48:22).
GOD AS DELIVERER OF HIS PEOPLE (40:1-31) The prophets of Israel, Isaiah in particular, were exhorted to speak words of consolation to God's people in the Babylonian exile. A herald announced the coming of God among his people (40:3). The "voice" (40:3) was revealed by the New Testament to be that of John the Baptist (Matt. 3:3), the introducer of Jesus, the Messiah. The divine plan of the Messiah's coming depended on God, not man (40:6-8). This plan is as certain as his word, which stands forever.
Isaiah 40:12-26 demonstrated the awesome power of God. Nothing could hinder God's coming to the people of Judah. He is incomparably greater than any foe! "Who has measured off the heavens with his fingers" (40:12) refers to a "span," which is the distance between the thumb and little finger, about nine inches. The "circle" (40:22) of the earth referred to the sky that appeared to be a canopy. Biblical cosmology describes the universe as it appears, not with detailed, scientific exactness. To the people of Judah, weary from exile, God promised that he had not lost sight of them in Babylon (40:27). God promised his unfailing strength to those who would "wait" patiently in him (40:31).
THE INCOMPARABLE POWER AND KNOWLEDGE OF GOD (41:1-29) The "lands beyond the sea" (41:1) served as a figure referring to the people of the Mediterranean world. The one aroused "from the east" (41:2) referred to Cyrus, king of Anshan, who inherited the kingdom of the Medes (550 B.C.) and captured Babylon (539 B.C.) to found the Persian Empire. Although Cyrus was an unbeliever, he was called to do God's righteous will (cf. 45:1-5). In 41:8-9 the believers of Israel were addressed as God's "servant." The term also was used of Isaiah (20:3) and the Messiah (49:5). The context is the key to determining who was being referred to by the term "servant." The "mountains" (41:15) referred to mountain-like shrines (called "ziggurats") that were used for idolatrous worship. God addressed the pagan idols, challenging them to prove their worth (41:21-24). They were asked to predict a near prophecy ("long ago") or a distant prophecy ("what the future holds").
THE INTRODUCTION OF THE SERVANT (42:1-43:13) The first of four great Servant Songs was presented in 42:1-9. The "servant" is identified by Matthew 12:18-20 as Jesus, the Messiah. The establishment of a just order ("justice") was a key theme in the song (42:1, 3-4). The servant is the instrument by which a new "covenant" will be effected (cf. Jer. 31:31-34; Ezek. 36:25-28; Heb. 8:6-13). For the opening of blind eyes (42:7), see John 9:1-7. The song of praise in 42:10-17 glorified God for his future (tribulation) triumph over the wicked. "Kedar" (42:11), the second son of Ishmael (Gen. 25:13), occupied the desert east of Transjordan. The "servant" (Isa. 42:19) nation (Israel) was rebuked for its lethargic spiritual state (for being "blind" and "deaf"). In spite of Israel's unfaithfulness, God promised to restore the nation from exile (43:1-7). The return from Babylon may serve as a precursor of the Jews' return to Israel after the Tribulation (Matt. 24:31).
BABYLON DESTROYED, ISRAEL RESTORED (43:14-44:5) Isaiah predicted that God was going to overthrow Babylon (43:14). The "ancestors" (43:27) probably referred to Jacob (cf. Hos. 12:3). The nation "servant" Israel was addressed (44:1). The pouring out of God's Spirit speaks of Israel's spiritual revival as a believing people of God (44:3; cf. Joel 2:28; Ezek. 39:29).
GOD VERSUS THE GODS OF THE NATIONS (44:6-23) The foolishness of idolatry is illustrated by the man who used part of a log to make a "god" and the other part as fuel for his fire.
GOD USES CYRUS FOR ISRAEL'S RESTORATION (44:24-45:25) Cyrus, king of Persia, conquered Babylon and decreed the return of the Jews to their homeland (Ezra 1:1-4). Cyrus was called God's anointed (45:1-5; lit., "messiah"). As he freed the Jews from bondage to the Babylonians, so Jesus, the divine Messiah, delivers all who will believe in him from their penalty of sin. The words "you did not know me" (45:4) make it clear that Cyrus was an unbeliever. He spoke about God in political ways (Ezra 1:2-4), but he did not know him personally. The words "bad times" (Isa. 45:7) were a strong statement concerning God's sovereignty over all events (Eph. 1:11). God raised up Cyrus to accomplish his purposes in restoring the Jews and rebuilding Jerusalem (cf. Phil. 2:10 with Isa. 45:23).
GOD DESTROYS BABEL'S GODS (46:1-13) Isaiah 46 illustrated the superiority of God over the gods of Babylon. "Bel" was the Babylonian equivalent to Baal. "Nebo," the son of Marduk, was the god of writing and education. The "bird of prey" (46:11) was a reference to Cyrus (41:2).
GOD DESTROYS BABYLON (47:1-15) The prophecy of 47:1-15 was of Babylon's destruction, which was fulfilled when Cyrus captured the city in 539 B.C. (Dan. 5). Babylon's failure was uncovered in 47:6. God had used the nation to discipline his people, but they went beyond reasonable punishment and showed no "mercy" (Zech. 1:16). The sorcerers of Babylon were challenged to do the impossible—to avert the disaster that would befall the city (47:12-15).
GOD DELIVERS ISRAEL FROM BABYLON (48:1-22) Isaiah 48 summarizes the message of Isaiah 40-47, reiterating Israel's promised deliverance through Cyrus (48:14-15). The best support in the Old Testament for the doctrine of the Trinity may be provided in 48:16. The Father ("Sovereign Lord") sent the Son ("me") and the Holy Spirit ("his Spirit"). Isaiah 40-66 closes with a solemn statement concerning the wicked (cf. 57:21; 66:24).
The Servant's Humiliation and Exaltation (49:1-57:21) Overview: The section of 49:1-57:21 shows how God uses his Servant's humiliation and exaltation to bring Israel to its worldwide calling. The historical perspective is from the time period after the return from Babylon. The Servant attested to the glory of God (Isa. 49) and his message (Isa. 50) and invited the righteous remnant in Israel to hear and receive God's blessings once his wrath had passed (51:1-52:12). The Servant himself would be exalted, but only after undergoing intense, but redemptive, humiliation (52:13-53:12). After that profound insight into God's redemption plan follows a four-part invitation to accept such a costly salvation (54:1-17; 55:1-13; 56:1-8; 56:9-57:21).
THE SELF-ATTESTATION OF THE SERVANT (49:1-26) The second Servant Song was presented (cf. 42:1-9). Rejected by his own people (49:4), the Messiah would bring salvation to the Gentiles (49:5-6) and restore Israel to God (49:5). His mouth was likened to a sharpened "sword," a reference to the Messiah's speaking ministry (49:2; cf. Heb. 4:12). The name "Israel" was applied to the Messiah, the One who fulfilled God's expectation for his people (49:3). The Messiah appeared to have labored "to no purpose" to bring God's people to himself, but his work will eventually be rewarded (49:4). The Messiah was given literally as a "token and pledge to Israel" (49:8; cf. Gen. 12:1-3). One of the strongest statements in Scripture regarding God's faithfulness to his people is found in 49:15-16.
THE SERVANT'S FAITHFULNESS (50:1-11) Because of her sins, God divorced and sold Israel to her enemies (50:1). But those terms are descriptive of Israel's discipline only. God never broke his commitment to the relationship he had with Israel. The nation was temporarily rejected because of sin (cf. Jer. 31:35-37). The third Servant Song was presented (Isa. 50:4-9; cf. 42:1-9 and 49:1-13). Here it is revealed how the Servant learned through his own rejection to comfort the weary and discouraged. The phrase "Sovereign Lord" occurs four times and may be better translated "My Master God." It emphasized that the Servant had a Master (God) to whom he submitted and in whom he found help. The "words of wisdom" (50:4) was a reference to his speaking or prophetic ministry. The followers of the Servant were called upon to trust in God, who would bring judgment upon the disobedient (50:10-11).
INVITATION TO SALVATION AFTER WRATH (51:1-23) God encouraged the righteous remnant ("all who hope for deliverence") by promising deliverance from Babylon and future blessings for his people. "Dragon of the Nile" (51:9) is another reference to the mythical dragon monster, Leviathan (27:1), that was at odds with God and his created order.
JERUSALEM RELEASED FROM CAPTIVITY (52:1-12) Zion (God's people) was called upon to throw off the stupor of God's judgment ("Wake up") in preparation for the blessings of God's future kingdom reign (52:1). The "good news" for the exiles was that they could return to their homeland (52:7). Isaiah linked this historical message with a message about the end times: "The God of Israel reigns!" (52:7). While Christ reigns presently at the right hand of God the Father through the work of the Spirit on the earth, he will one day return visibly to rule his kingdom on earth. Paul used this verse in Romans 10:15 of the messengers who herald the "good news" of salvation in Christ. The message was addressed to the Jews in Babylon, who would have to choose between economic security in Babylon and the hazards and hardships of returning to Judah (see note on Ezra 1:5).
THE EXALTATION OF THE SERVANT (52:13-53:12) Isaiah presented the fourth Servant Song, predicting that the Servant would die in the place of the guilty in order to satisfy God's judgment on sin. Early Jewish interpretation of this passage understood the "servant" (52:13) to refer to the Messiah. This also was the interpretation by the early church (cf. Acts 8:30-35). Not until the twelfth century was it suggested that the "servant" of Isaiah 53 was the nation of Israel. But the nation of Israel has not suffered innocently (53:9) or willingly (53:7). Nor did Israel's suffering provide substitutionary atonement (53:5).
The Messiah's resurrection, ascension, and exaltation were predicted in 52:13. For the disfigurement of Christ, see Matthew 27:28-31. The word "startle" (Isa. 52:15) is the translation of the Hebrew word for "ceremonial cleansing." The Messiah's death would effect a spiritual cleansing potentially applicable even for the Gentiles ("nations").
Redeemed Israel spoke in retrospect and explained why they rejected the Messiah, Jesus (53:1-3). The Messiah bore the consequences of Israel's sin although they did not realize it at the time. Sin is pictured here in terms of its results or consequences in people's lives—sickness and pain. Matthew used this text with reference to Jesus' healing ministry (see note on Matt. 8:17). The emphasis in 53:5 is on substitution. What Christ suffered, he suffered for believers ("our sins," "peace," and "healed"). The figure of straying sheep was used to describe the spiritual apostasy of Israel and all people (53:6; cf. Rom. 3:23). The Messiah Servant suffered willingly and silently (cf. Matt. 26:63; 27:11-14; Luke 23:9). The unjust judicial proceedings Christ was subjected to were reflected in 53:8. The Jewish Sanhedrin violated their own laws by (1) convening at the house of Caiaphas rather than the regular meeting place, (2) meeting at night rather than during the day, (3) convening on the eve of a Sabbath and a festival, (4) pronouncing the judgment the same day as the trial, and (5) ignoring the formalities allowing for the possibility of acquittal in cases involving a capital sentence. Although condemned with wicked criminals (the two thieves), Christ was buried in the tomb of a rich man (cf. Matt. 27:57-60).
The Servant Song concluded with God's promise to exalt his Servant because he did the Father's will in dying as a guilt offering (53:10-12; cf. Phil. 2:9-11). The "heirs" was a reference to Christ's spiritual progeny who would trust in his redemptive work. Because of Christ's suffering, many would be justified (cf. Rom. 5:1,18).
JERUSALEM: RESTORED AS A WIFE (54:1-17) Israel was exhorted to "break forth into loud and joyful song" (54:1) for her punishment was past. Now the nation could anticipate blessing and prosperity. Israel's rejection was necessary because of sin, but it was temporary because of God's covenant promise. See Genesis 9:11 with reference to Isaiah 54:9. These verses await their complete fulfillment in the messianic kingdom (Isa. 54:11-17).
INVITATION TO TASTE SALVATION (55:1-13) God offered salvation to all who would respond, whether Jew or Gentile. The word "thirsty" is used throughout Scripture as a metaphor for spiritual longing (cf. Ps. 42:1; John 4:14). The "everlasting covenant" (Isa. 55:3) or new covenant (Jer. 31:31) is associated with the Davidic covenant of 2 Samuel 7:12-16 ("unfailing love that I promised to David," Isa. 55:3). Both are unconditional and are founded on God's promise to Abraham (Gen. 12:1-3). God's prophetic "word" will most certainly be fulfilled, for it rests on the character of his own person (55:11; 40:8).
COVENANT UNION FOR OUTCASTS (56:1-8) God emphasized that the Gentiles who believed (56:3) would not be excluded from his blessing (56:7). The inclusion of Gentiles in God's plan for world blessing is seen in Genesis 12:3; Amos 9:12; Acts 15:16-18; Romans 4:9-16; Galatians 3:7-9; and Ephesians 2:11-19; 3:4-6.
ISRAEL'S LEADERSHIP IS REBUKED (56:9-57:21) In contrast to the righteous, the wicked face certain condemnation and judgment. Isaiah used picturesque language to describe the prophets of Israel (Isa. 56:10). They were likened to blind "watchmen" and "watchdogs" that could not bark. Isaiah suggested a positive view of death in that it removed a righteous person (like Josiah in 2 Kings 23) from the evil of the day (Isa. 57:2-8). God is willing to provide deliverance from judgment for those who are truly humble and repentant (57:15; cf. 2 Pet. 3:9). The second section of Isaiah 40-66 concludes with a statement of God's judgment on the wicked (Isa. 57:21; cf. 48:22).
Israel: The faithful and the faithless (58:1-66:24) Overview: In 58:1-66:24 Israel is divided into the faithful and the faithless to clarify the conditions for entering into God's future glory. It forms a final invitation and comfort. The heart of this section is the remnant's prayer for deliverance (63:7-64:12) and God's answer (65:1-25). The book ends by showing who will be excluded from the blessings of the new heavens and earth (66:1-24).
TRUE AND FALSE WORSHIP (58:1-14) Hand ritual (like fasting) without genuine heart righteousness (expressed by deeds of kindness) is unacceptable to God (cf. Matt. 23:13-36). The "Sabbath" was designed by God to be a day for turning aside from routine work to rest and be spiritually refreshed (Isa. 58:13). It was to be a day to "delight" in the Lord.
SIN'S PARTITION JUDGED (59:1-21) Isaiah 59 reveals the gospel in the Old Testament: "All have sinned" (Rom. 3:23; cf. Isa. 59:2). "The wages of sin" (Rom. 6:23; cf. Isa. 59:10). "But God showed his great love for us by sending Christ to die for us while we were still sinners" (Rom. 5:8; cf. Isa. 59:16). The "one Mediator" is Christ (1 Tim. 2:5). When Christ returns, he will judge the wicked and redeem his people, Israel, "those in Israel who have turned from their sins" (Isa. 59:20).
LIGHT AND GLORY UPON JERUSALEM (60:1-22) Isaiah 60 reveals that Israel can anticipate a glorious future and significant ministry in the messianic kingdom. The "darkness" that "will cover all the nations of the earth" (60:2) refers to the tribulation period that will precede Christ's return (cf. Matt. 24:29). In the messianic kingdom Israel will fulfill its destiny as a "light" to the nations (cf. Zech. 8:20-23). The "wealth of many lands" (Isa. 60:5) will come to Israel when the Gentiles (60:6-9) gather at Jerusalem to worship the messianic King (cf. Zech. 8:20-22; Hag. 2:7-9). The "sanctuary" (Isa. 60:13) refers to the messianic temple (cf. Ezek. 40-42). In contrast to Israel's national experience in history, Isaiah revealed the kingdom blessings the nation could anticipate (Isa. 60:15-22). The promise of land (Deut. 30:1-5) was once again affirmed.
THE SERVANT'S GLORY AND VENGEANCE (61:1-11) Isaiah 61 revealed that the Messiah, who ministered salvation at his first coming, will minister comfort for redeemed Israel at his second coming. Jesus read and applied 61:1-2 to his own ministry when he preached in the synagogue at Nazareth (Luke 4:16-21). Jesus did not quote 61:2-3 in the synagogue at Nazareth because they will be fulfilled at his second coming. In the kingdom, redeemed Israel will realize its destiny to be a priestly nation (Exod. 19:6).
JERUSALEM'S INTERNATIONAL GLORY (62:1-12) In the messianic kingdom, redeemed Israel will be vindicated, honored, and protected. While Israel experienced separation from God because of her sin (Isa. 50:1), a day is coming when the believing nation will be fully restored as Yahweh's bride (cf. 54:4-10). "Bride of God" (62:4) is a translation of the familiar Hebrew term Beulah, which means "married." What a contrast there is between Jerusalem's "watchmen" in the kingdom and those of Isaiah's day (62:6; cf. 56:10).
EDOM: IMAGE OF INTERNATIONAL VENGEANCE (63:1-6) At the Messiah's coming, he will execute his wrathful judgment on the unbelieving enemies of his people. Edom, territory located southeast of Israel, was representative of Israel's enemies. Bozrah was the capital of Edom. The picture presented by the prophet was of a divine warrior returning from judgment. His garments were red from the blood of those he had judged. The imagery is precisely that of Revelation 14:18-20 and 19:3.
THE REMNANT'S PRAISE AND PLEA (63:7-64:12) Redeemed Israel acknowledged God's past mercies (Isa. 63:7-14) and prayed for him to deal kindly with his repentant people. The phrase "divided the sea" (63:12) is an allusion to one of the great miracles of the Exodus, the parting of the Red Sea (Exod. 14:16). Even though "Abraham" and "Jacob" might disown their descendants because of their sin, certainly God, "our Father," cannot deny his own children (Isa. 63:16; cf. 2 Tim. 2:13).
Paul quoted Isaiah 64:4 in 1 Corinthians 2:9 with reference to the heavenly glories awaiting the believer in Christ. Israel's unworthiness for God's mercy was highlighted. The appeal for forgiveness and restoration was based totally on God's grace (Isa. 64:5-12).
GOD'S ANSWER TO THE REMNANT'S PLEA (65:1-25) God declared that he would judge the wicked and preserve the righteous. Although Israel rejected God, he remained faithful in calling his people to repentance. The words "looking for me" (65:1) are an expression referring to public worship. Idolatry (65:3), eating forbidden food (65:4), and spiritual pride (65:5) were among the sins of the Israelites of Isaiah's day. The words "go out among the graves" (65:4) may refer to consulting with the dead (cf. 1 Sam. 28:3-25). The "Valley of Achor" (65:10) was where Achan was judged for his sin (Josh. 7:24). The point is, even places of past judgment will be blessed when God redeems his people. "Fate and Destiny" (65:11) refer to Gad (the Aramaean god of luck) and Meni (the god of destiny). The future blessings anticipated by God's people were described in 65:17-25. The "new heavens" and "new earth" (66:22) are a unique contribution by Isaiah to biblical eschatology. This theme was picked up by Peter (2 Pet. 3:13) and John (Rev. 21:1). After the dissolution of the present heavens and earth, which have been cursed by sin and judgment, God will create new heavens and a new earth as the physical context for the eternal state for believers. The curse on the earth that came as a result of Adam's fall (Gen. 3:17-19) will be reversed in the eternal state (Rev. 22:3).
EXCLUSIONS FROM THE NEW HEAVENS AND EARTH (66:1-24) The future blessings of the redeemed were further described. Isaiah 66:2 revealed the kind of person that God truly delights in (cf. Mic. 6:8). Religious hypocrisy was strongly condemned (Isa. 66:3). God is never pleased with hand ritual apart from heart righteousness. Isaiah 66:7-9 anticipated the spiritual rebirth of the nation of Israel, an event to coincide with the second coming of the Messiah (cf. Zech. 12:10-13:1; Rom. 11:26). The blessings and prosperity of the messianic kingdom (Isa. 66:10-14) were set in contrast with a vivid description of the judgment to be anticipated at the Lord's coming (66:15-17; cf. 2 Thess. 1:7-9). During the time of the messianic kingdom, believers among the Gentile nations will gather in Jerusalem to worship the Messiah with believing Jews (Isa. 66:18-20). Isaiah's grand prophecy concluded with a description of the eternal state (66:22-23; cf. Rev. 21:1-22:5) and a final announcement of the certain divine judgment of the wicked (Isa. 66:24; cf. Rev. 20:15). The joy of the redeemed was contrasted with the pain of the damned, all of which glorifies the compassion and justice of God.
—Tyndale Concise Bible Commentary