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after a stifling siege. His rationale that he would not test the Lord was false since God wanted him to seek a sign for the sake of his faith. The way the first-person singular shifts without marking from Yahweh to the servant has its resolution in the NT, which shows the servant to be God. The *Hebrew word is the same in both cases. Verse 5 is giving a simile using the valley of Rephaim, but the referent could be the northern kingdom. He wants to make an eternal covenant. They failed to give justice to the vulnerable as God’s law required. Jesus does have a spiritual offspring (v. 10) because all who believe Jesus are born of God (Jn 1:12-13) as sons (Gal 3:26) and are children God gave to Jesus (Heb 2:13). The judgments preannounced in the Mosaic covenant met the eschatological concerns of the writing prophets at this place of purging (see Isa 1:25). Sargon II attacked the city, Yamani fled to Egypt, and Egypt meekly sent Yamani bound to Assyria. If the Dedanites in Isaiah are those in Jeremiah, they may have been Semitic and northern Arabian. The last woe in the chapter (vv. The humble will rejoice in God instead of suffering (v. 19), The ruthless evil ones, who falsely accuse, undermine the righteous, and deprive the innocent of justice, will be banished instead of ruling (vv. God’s anger is against the weakest in the nation, too: the young, fatherless, and widows. 'The Lord thy God will raise up unto thee a Prophet.' The call for heaven and earth to hear (Isa 1:2) is wording that helps identify Isaiah 1 as a covenant lawsuit, for elsewhere this call to heaven and earth to hear implies a responsibility for them to act as witnesses in relation to covenant fidelity (Deut 4:26; 30:19; 31:28; 32:1; Psa 50:4). but also can point to the end times in the worldwide announcement of redemption and the transformation of the desert (cf. The Septuagint and Vulgate have “idols” as the translation of the word for trees. Isaiah would wait for God to act in fulfillment of his prophecies. The prophet calls them to express grief over a land overgrown with thorns and briers (vv. This is second-person singular, an individual. No man spoke like the Lord Jesus (v. 4; Jn 7:46). Both chapters use the same verb for Israel’s rejection of God (Isa 1:4; Deut 31:20). In each pair the two items sound and look similar in Hebrew. But they need to know God will save them. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. 29:15; 45:9). Isaiah 12 is an exuberant psalm of praise expressing the kind of traditional sentiments the Israelites will offer when God fulfills all his good promises to them through the Messiah. Isaiah 28:18 "And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it." Well then, He says by the prophet, A Son is born and given to us, whose government is upon his shoulder, and his name shall be called Angel of Great Counsel, mighty God, Ruler, Father of the …Athanasius—Select Works and Letters or Athanasius, Two Famous Versions of the Scriptures[Illustration: (drop cap B) Samaritan Book of the Law] By the blue waters of the Mediterranean Sea, on the coast of Egypt, lies Alexandria, a busy and prosperous city of to-day. But God would prepare Cyrus to carry out God’s righteous plan to free Israel to rebuild its temple, and he would not have to pay Cyrus to do it (v. 13). Since Sennacherib reigned 20 years after the attack, the promise could have concerned the potential for a reinvasion. His administration in Israel (Isa 2:2) is glorious (11:10; cf. In Isaiah 10:18 the phrase is literally “from soul and as far as flesh”: from what is most inward to what is most outward. The vivid vision of war may have shocked Isaiah’s night (21:4). Matthew 4:13-16 cites Isaiah 9:1-2 as fulfilled in Jesus. There are at least two interpretations of God’s question about the writ of divorce (v. 1): 1) it could give the reason for divorce as transgression, or 2) there is no writ because God simply sent the wife away for the children’s misbehavior. He required justice for them (Ex 23:6), but powerbrokers withheld it. “Oppression” and “judgment” (v. 8) are probably a hendiadys meaning oppressive judgment. God’s determination to honor Galilee shifts to a future time. For they made plans in secret as if to hide from the Lord (v. 15). Israel did not need to fear the conqueror, since God would help, strengthen, and preserve the nation (v. 10). The water could be so broad that it acts as a defense against enemy ships (see Thebes [Nah 3:8] or Tyre). God promises to respond with light, healing, righteousness, and glory (v.8). 10-11). Is this another vision of the fall of Babylon in chapter 13, which also mentioned Medes and could refer to 539 B.C. and in 691 led a rebellion of the Babylonians, Chaldeans, Persians, Medes, Elamites and Aramaic tribes against Sennacherib and Assyria at the Battle of Halule. For “city of destruction” (v. 18) the Dead Sea Scrolls, some Hebrew manuscripts, Symmachus, the Targum, the Vulgate, and the Arabic have “city of the sun,” referring to Heliopolis. John’s arrival on the scene proclaiming this message was the fulfillment of Isaiah 40:3-5 (Matt 3:3, Mark, 1:2-3, Luke 3:4-6). Isaiah may mention God dwelling in Zion because so many in the nation seemed to forget that reality. Verse 25 repeats and slightly alters language about the peaceful animals and world of the messianic kingdom in 11:6-9, with a hint that the ancient serpent (Rev 20:2) is held in check. Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. Awareness can come when circumstances get dark (v. 9). The military activity (v. 14) could flashback to the Tribulation, but the order of events favors a transitional period after Armageddon (cf. This passage could continue the previous one, describing what God swears about the future victory (v. 7 end). It was sinful for Judah to make an alliance with Egypt, something that was not God’s plan and could not end well (vv. The passage shifts back to the end time, showing a reversal from judgment to blessing. More wrath would come because attack on Judah led to Assyrian elimination of the northern kingdom. The blindness of the servant recalls Isaiah’s fate of blinding Israel (6:10), and God’s description of them as blinded (29:9, 18). Assyria brought Judah low and then fled away overnight when the Lord struck (Isa 37:36-37). Jesus’ covenant is eternal (Heb 13:20). The children produced immediately upon labor can be the exiles returning (v. 8). In the eighth century the sin patterns of the nation were deepening. removed Ahimiti, a vassal king Sargon had appointed over Ashdod, and they installed Yamani in his place. This hope would be the outcome of God’s sentence upon Israel’s covenant violations. The fact that Isaiah saw himself as undone, a person of unclean lips, suggests that the Lord had not sent him to prophesy before this time. 8-9). The “writing prophets,” who began to appear in the eighth century, prophesied a divine judgment that would bring collapse of the northern and southern kingdoms of Israel. The oil and ointments might be cosmetic in a figure of the nation as a woman, but with “envoys” they are probably gifts of tribute for the king. But they did not give attention to the Lord, who had planned the disaster and so could have turned it aside. 2:3-4). Isaiah imagined nature itself in mourning over these conditions (v. 9); verse 9 is the opposite of 35:2, describing the period that follows this one of mourning. Uninhibited plant growth after military defeat is a theme of Isaiah 7:23-25, so it could fit the context here, with the fruit being what grows naturally. This one would have no physical descendants (Isa 53:8). The words for pride correspond to some for pride or majesty in 2:9-22. This chapter that begins by talking about Cyrus ends in the eschaton because Cyrus is a type of the final shepherd and anointed one, the Lord Jesus. Verse 11 repeats 35:10, an eschatological text about an exodus through the wilderness. The Wall for a Turkish Deal? Sennacherib reinforced the Rabshakeh’s message with one like it. The permanence in human society comes from what God injects into it: his word. Deut 28:20; 29:25). At Jesus’ dedication as an infant, Simeon, filled with the Spirit, called Jesus “a light for revelation to the Gentiles.” Jesus Christ brought word of God’s salvation to the ends of the earth. 5-6), which symbolize the forms of discipline God has brought against the nation to turn it back to himself. Also, it provides a better parallel to the lack of creditors. God, who redeemed Abraham, will remove the shame of his descendants permanently (v. 22). While “startle” works, the comparison (“just as” . He tasks the nations with returning the Jews (v. 12), who will form a unified nation (v. 13). The God of the Exodus is going to do something that will make the Exodus forgettable (vv. The MT has “sprinkle” (v. 15), but the LXX says many nations will “wonder.” The original verb in Hebrew could have been one meaning “startle”: as many were appalled, so will he startle many. God will be close in favor to answer prayers (v. 24). His having the Spirit and being sent matches the person in 61:1, who is the servant (on the other hand, Isaiah has the Spirit in 59:21 and was sent [6:8]). 5-6). Perhaps it is foreign mercenaries who feel they are prey and flee to various homelands (v. 14). The city, representative of the nation, will have powerful emotions of gladness (v. 5a). Isaiah describes a king whose fate shocks the rest of the underworld and who does not receive a burial as they did (vv. 4, 12). He is called the Counsellor' in Isa 9:9. But God’s anger was unsatisfied, and he struck Israel through foreign nations (Isa 5:26-30) such as Assyria and Babylon. The joy and gladness echo 35:10. “Righteousness” and “salvation” occur near the start and at the end of this section (vv. The God who changed nature to match human sin alters it again to match redemption. Isaiah loved the Lord, and the Lord loved his vineyard, doing everything for it that could be done. Noble Prince of Peace. could explain the 70-year period, since Tyre suffered eclipse after that until Assyrian power waned about 630 B.C. Isaiah envisions a time when the nations are submissive to the Lord’s active rule from Jerusalem. 8-11) reflects a history of success. He sought Isaiah’s help in prayer (vv. They would make such claims from a neck of iron sinew, rebellious against God (v. 4). The verb “are haughty” in verse 16 can also mean “are high/exalted,” so the women of Zion, evidently the same ones who rule the men according to verse 12, are an example of what is high that is brought low, as in 2:9-22. The burning of earth’s inhabitants (Isa 24:6) until few are left also corresponds to these Revelation chapters and represents the extreme violence of the time. 3 Holy spirit empowered God’s representatives. The same concern for the poor (v. 4) characterizes Messiah as characterizes Yahweh (Pss 113:7; 140:12). Though he escaped the sea, justice will not permit him to live.” 5 But Paul shook off the snake into the fire and was unharmed. Believers in him will be awarded the strength to thrive (vv. 14-16). The words seem excessive for some obscure child merely included to date an event and God’s favor against Israel and Aram. a 2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore. Isa 66:20). Probably with the support of the Cushite Shabako, who ruled over Egypt beginning in 714 B.C., the Ashdodites in 713 B.C. Kedar was a largely nomadic Arabian tribe that ranged over the north Arabian desert at this time. 3-4). The Lord does things impossible for anyone else (v. 12), and no one can understand God, much less teach him anything (vv. 2:1-4; 4:5-6). God makes them wither (v. 7). End-time cooperation binds Assyria, Egypt, and Israel, as 11:15-16 hinted. The resulting injustice is displeasing to God. That is how his word can change hearts. Isaiah expressed his gratitude for his cleansing from sin by answering the Lord’s call for someone to send. Israel’s lack of prayers to the Lord (v. 22) and offerings for him (v. 23a) does not suit the biblical period, unless it is hyperbole about the unfaithfulness in the days prior to exile in 586 B.C. The righteous pray for God to save them so the enemies can endure shame as they perish (vv. 11-12). And be sure of this: I am with you always, even to the end of the age’” (Matthew 28:18… But all the nations have the same ungodly imaginations (cf. Verse 13 indicated that a second destruction would follow the first, but even so there was still hope. The Lord promised to bless an obedient Israel (Deut 28:1-14), so circumstances show the nation’s rebellious lack of understanding (cf. Isaiah shows the representative nature of his suffering by describing all as sheep gone wrong, and then this one like a lamb led to slaughter, bearing that iniquity (vv. Nations, perhaps former oppressors of Israel, will offer the finest woods for the temple (vv. It was still true in the time of Jesus, who called Israelite leaders blind (Mt 15:14; 23:16-17, 19, 24, 26) and saw his role as like Isaiah’s (Mt 13:15). However, this is the near future, not the eschaton. Revelation 18:24 speaks of the blood of those unjustly slain on earth being found in Babylon (Isa 26:21). Hezekiah wrote it after he was well again (v. 9). God will end their lives, turning their names into a curse, but his servants will get a new, honorable name (v. 15; cf. 28:18–20; Acts 1:8). They were his sons (43:6), his children (45:11). The seemingly related oracle concerning Arabia (21:16) would be fulfilled in precisely a year and so could favor an early date for the oracle about Babylon. 40-55), and third Isaiah (chs. Unsatisfied desires pitted families and tribes against one another, and they would drive the north down against Judah. It is HIS divine will that young people come to faith in Jesus Christ and find salvation through the Gospel and the work of the Holy Spirit to bring … The eternal One, named the First and Last earlier in 41:4 and 44:6, called the nation to listen to the Creator and Sovereign. From the time of victory there will never again be defeat. Israelites are estranged (Isa 1:4), not his sons though he is their Father (Deut 32:5-6). Their dreaming is both laziness and distraction from duty. God fulfilled former prophecies, such as the Exodus preannounced to Abraham more than 450 years beforehand (Gen 15:13-16). Tyre in Christian times became seat of a bishopric. The islands, parallel with “ends of the earth,” represent distant places (v. 5). God stretched out his hands for embrace (65:2), but Israel obstinately refused, preferring idols. 10-11). Isaiah 13:20-22 emphasizes the utter desolation of the place and that this ruin is coming soon. A time is coming when the disciplines that the Lord dealt to Israel, like the Assyrian and Babylonian invasions, will be over. The Day of the Lord, as elsewhere, has cruel wrath (Zeph 1:15) and darkened heavenly bodies (cf. Isaiah 5:30 connects the word with a word meaning "distress," and Isa. “Everlasting burnings” (Isa 33:14) resemble the “eternal fire” God has for those who mistreat his people (Mt 25:41). Isa 35:6). The servant is to become a “covenant of a people” (Isa 49:8), and Jesus spoke of the new covenant being “in my blood” (Lk 22:20). Some think that Sennacherib’s attack on Tyre in 701 B.C. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. Isaiah says that the Lord does both, indicating his sovereignty over all things (Isa. The individual servant Israel is like God in bringing justice (51:4) and like man in needing the protection of God’s hand (v. 16). According to Assyrian records, he imprisoned Padi, the king of Ekron, in Jerusalem when a coup occurred in Ekron. God called Zion to arise and put on her garments of beauty (52:1), and now Israel has done that. On the hard trip there are not only camels and donkeys, and not only wild animals like lions and adders, but they are bringing the gifts to a monster animal (Egypt), one that will hurt Israel by doing nothing. They would survive on what sprang up of itself and plant the third year (v. 30). Isaiah 3:12 ESV / 9 helpful votes Helpful Not Helpful. a. God commanded love for others, so people who stayed away from others, claiming to be more holy, were not in the truth (Isa 65:5). The glory they will see is the divine power in judgment (Isa 66:14-16; Matt 24:30; Rev 19:11-21). Repetition of “remnant” 4 times in 3 verses stresses the national reduction. The complacent Judaean women would tremble over failed crops in little more than a year. Israel was suffering acute thirst, but God would respond (vv. Their lack of interest in the Lord would lead to their dying without even understanding why death was coming. They reigned over part or all of Egypt from 744–656 B.C. 10, 18, 21). Jer 21:8). The warrior lays waste the mountains, hills, rivers, and pools. Isaiah 9 retains the foregoing setting of darkness. The present tense implied in parts of verses 18-25 hint at a long-standing blindness that characterizes Israel. Isaiah shows the time when Israel, turning to the Lord, enters its blessings (Rom 11:26). The palm engraving (v. 16) makes one think of Christ’s nail prints (the Law forbade tattoos: Lev 19:28). The fact that Israel (v. 3) speaks as an individual could imply a personification. They turn Babylon, whose beauty was heralded in the ancient world, into total ruin like Sodom and Gomorrah. Rev 19:11-21). God intended Jesus’ suffering as a guilt offering for human sin (v. 10). Yet God stood ready to be gracious to people who looked to him for deliverance (Isa 30:18). Isaiah called God “the Holy One” more than 30 times. 8-9). They could not thwart what God was planning against Egypt (v. 12). Esarhaddon’s son Ashurbanipal invaded Egypt in 667 B.C. They criticized God, acting as though they were God (v. 16). Midian, son of Abraham and Keturah, fathered Ephah as his firstborn son (Gen 25:1-4). 15-16). The everlasting Father "The Father of the everlasting age" - Or … The sign (Isa 66:19) is the visible return of the Lord (Matt 24:30; Rev 1:7; Rev 19:11-16). Yahweh as the only God (v. 6) is highlighted by the phrase “the first and the last,” which is applied to Jesus (Rev 1:17; 2:8; 22:13). "For unto us a child is born, unto us a Son is given." It is spoken of Christ.' Many versions read “did not call” instead of the Hebrew “was not called” (v. 1), but this was an interpretive issue, since the earliest text lacked vowel points, and Paul understood verse 1 to refer to other nations, not Israel (Rom 10:20-21). The spirit of the living creatures was in the wheels; the same wisdom, power, and holiness of God, that guide and govern the angels, by them order all events in this lower world. Later in 694 B.C. They wait for him to do it again and want to do right so he will. Zion is still viewed as deserted by God and a desolate land (62:4). These prophets describe the judgment that purges Israel (e.g., Isa 1:25) as ultimately purging those everywhere who are hostile to Israel. Elam and Media attack Babylon (v. 2), which for much of Isaiah’s time was controlled by Assyria. This section uses drunkenness (vv. Idolatry is adultery towards the Lord (Isa 57:7-8). He also conquered Media before taking Babylon in 539 B.C. He was a person of suffering through rejection and ill repute (v. 3). After “see” in Isaiah 53:11, the LXX and all the Dead Sea scrolls of Isaiah have the word “light,” and this seems strong evidence for its inclusion. The miracle would be a testimony to the Lord for all nations. Looking on their power/hand (v. 8) may refer to the phallus. The statement that the two kings went up for war but could not overpower Jerusalem (Isa 7:2) matches a statement in 2 Kings 16:5. The glory of God remains untarnished, when he alone is acknowledged to be just. They were guilty of murder, lying, wicked speech, dishonesty in court, and other premeditated crimes (vv. Deserts becoming like Eden recall 30:23-25; 32:15; and 35:1-7. Kedar, Dumah and Tema were sons of Ishmael (Gen 25:13-15), which is another reason to think that the associated Dedanites were Semitic. God’s favor will never again depart from it (v. 13). The survivors of Tyre who escaped were to go to Tarshish and grieve. 65:2; Num 22:1; Deut 7:14). Ps 83:11). But Assyria was not the only danger. It seems to occur after the first resurrection as the Lord swallows up death forever. 8-9). He can thus guarantee that no weapon will succeed, nor any hostile speaker. God seeks people, but they must be willing to listen. 16-18). This is the Zion where the Lord reigns (vv. Isaiah shows Edom as a burning ruin still smoking in the next generations due to pitch and sulfur, either in the soil or from heaven (v. 10; cf. Thirdly, if it is not so, what then? That rebellion included idolatry, in which they forgot God, yet He would not forget them but would redeem them according to promise. Since the NT says that nobody has seen the face of God the Father, many assume that the Lord seen by Isaiah was the preincarnate Christ (and see John 12:39-41). No entry exists in Forerunner Commentary for Isaiah 28:18. 1. Thirst symbolizes felt spiritual need; the lack of money refers to spiritual poverty. Merodach Baladan was also a rebel against Sennacherib. Noble people will succeed by their noble plans (v. 8). David “acted wisely” in his time (52:13; see 1 Sam 18:5, 14-15, 30). The 25th dynasty in Egypt consisted of pharaohs who came from the Kingdom of Cush, whose capital was Napata near the Fourth Cataract. 43:5; 61:9; 1:4; 6:13). Paul applies Isaiah 50:8-9 to himself as benefiting from Christ’s work on the cross (Rom 8:33-34). They are a brood of evildoers (Isa 1:4), a perverse, sinful generation (Deut 32:5). 1 Kgs 13:2), and in both cases the purpose was to elevate the sovereignty and omniscience of God. The people judged in 66:17 are the same ones as in 65:2-5, the Jewish people. The rock of Oreb was where Midianite princes Oreb and Zeeb were slaughtered (Judg 7:25; 8:3; cf. Isaiah was not the only prophet to bring a lawsuit or legal charge against Israel (see, e.g., Jer 2:4-12; Ezek 16:59; Psalm 50). He had at first provided such leadership, miracles, and power, filling their leaders with his Spirit as he unforgettably brought them from Egypt through Moses (vv. Plug in, Turn on and Be En light ened! Isaiah 35:6-7 describes water in the desert in another eschatological picture of changed spiritual conditions bringing changed physical ones. Speed of conquest is not the idea since the siege took three years (2 Kings 17:5). The chapter warns of defeat and exile. Isaiah returns to the regathering of Israel from Egypt and Assyria that he broached in 11:15-16 and 19:23-25, with this passage helping to give the time for those earlier prophecies. 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