Text -- Isaiah 41:24 (NET)

41:24 Look, you are nothing, and your accomplishments are nonexistent; the one who chooses to worship you is disgusting.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 41:24

Your operations are like your beings: there is no reality in your beings, nor efficacy in your actions.

JFB: Isa 41:24

(See on Isa 40:17). The Hebrew text is here corrupt; so English Version treats it.

JFB: Isa 41:24

Abstract for concrete: not merely abominable, but the essence of whatever is so (Deu 18:12).

JFB: Isa 41:24

As an object of worship.

Clarke: Isa 41:24

Your work of naught "Your operation is less than naught"- For מאפע meepha , read מאפס meephes ; so the Chaldee and Vulgate. A manifest error of the text; compare Isa 40:17. The rabbins acknowledge no such error, but say that the former word signifies the same with the latter, by a change of the two letters ס samech and ע ain . - Sal ben Melec in loc.

Calvin: Isa 41:24

24.Lo, ye are of nothing He now mocks at idols, in order to confirm the godly in the belief and worship of one God, when by the comparison they see that those who worship idols are miserably deceived and blind.

And your work is of nothing. Work must here be taken in a passive sense, as if he had said that it is a vain imagination, a contrivance of no value. But it may be thought that Isaiah speaks inaccurately, when he says that idols are of nothing, for they are composed of gold, or silver, or brass, or stone, or other materials. The solution is easy, for Isaiah did not look at the material, but at the quality, that is, the notion of divinity which men erroneously attribute to them. Superstitious people do not adore wood, or brass, or metal, viewed in themselves, but the majesty which they foolishly attach to the idol; ¹⁴⁷ and this undoubtedly is nothing else than a vain imagination, Hence also Paul, in like manner, declares that “an idol is nothing;” for what reality can be ascribed, or what name can be given, to a mere image (1Co 8:4.)

He hath chosen abomination in you Some translate abomination in the nominative case, and suppose the meaning to be, that the men who choose the idols are abominable; but I think that the meaning is different. The verb hath chosen, appears to me to be used indefinitely, as the grammarians call it, and in that manner it is often used in other passages of Scripture; for when the Prophets speak of the generality of men:, and relate any common or ordinary occurrence, they do not employ a substantive. I consider the meaning therefore to be, that men cannot frame idols without at the same time framing abomination. This is a remarkable passage for abhorring idols and the presumption of men who make them, which they cannot do without offering the highest insult to God. Some men think that it is amusement, but the Prophet declares it to be “abomination,” which God cannot endure, and will not permit to be unpunished. The word choose points out, as with the finger, the origin of idol-worship; for pure religion would never have been contaminated by so many corruptions, if they had not dared to make gods for themselves according to their own caprice; and therefore it ought to be remarked, that all kinds of worship that are the result of “choice” are at variance with true godliness.

TSK: Isa 41:24

ye are : Isa 41:29, Isa 44:9, Isa 44:10; Psa 115:8; Jer 10:8, Jer 10:14, Jer 51:17, Jer 51:18; 1Co 8:4

of nothing : or, worse than nothing

of nought : or, worse than of a viper

an abomination : Isa 66:24; Deu 7:26, Deu 27:15; Rev 17:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 41:24

Behold, ye are of nothing - Margin, ‘ Worse than nothing.’ This refers to idols; and the idea is, that they were utterly vain and powerless; they were as unable to render aid to their worshippers as absolute nothingness would be, and all their confidence in them was vain and foolish.

And your work - All that you do, or all that it is pretended that you do.

Of nought - Margin, ‘ Worse than a viper.’ The word used here in the common Hebrew text ( אפע 'epa‛ ) occurs in no other place. Gesenius supposes that this is a corrupt reading for אפס 'epes (nothing), and so our translators have regarded it, and in this opinion most expositors agree. Hahn has adopted this reading in his Hebrew Bible. The Jewish rabbis suppose generally that the word אפע 'epa‛ is the same word as אפעה 'eph‛eh , a viper, according to the reading in the margin. But this interpretation is contrary to the connection, as well as the ancient versions. The Vulgate and Chaldee render it, ‘ Of nought.’ The Syriac renders it, ‘ Your works are of the sword.’ This is probably one of the few instances in which there has been a corruption of the Hebrew text (compare Isa 40:17; Isa 41:12, Isa 41:19).

An abomination is he that chooseth you - They who select idols as the object of worship, and offer to them homage, are regarded as abominable by God.

Poole: Isa 41:24

Ye are of nothing you lately were nothing, without any being at all, and now you have nothing at all of divinity or virtue in you.

Your work either,

1. Passively, your workmanship, all the cost and art which is laid out upon you. Or,

2. Actively, all that you can do. Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions.

He that chooseth you he that chooseth you for his gods, is most abominable for his folly as well as his wickedness.

Haydock: Isa 41:24

Work. All that you can do or promise. Hebrew, "your work is worse than a viper."

Gill: Isa 41:24

Behold, ye are of nothing,.... Not as to the matter of them, for they were made of gold, silver, brass, &c. but as to the divinity of them: there was none in them, they were of no worth and value; they could do nothing, either good or evil, either help their friends, or hurt their enemies; yea, they were less than nothing; for the words may be rendered by way of comparison, "behold, ye are less than nothing"; ^a. See Gill on Isa 40:17;

and your work of nought; the workmanship bestowed on them, in casting or carving them, was all to no purpose, and answered no end; or the work they did, or pretended to do, their feigned oracles, and false predictions: or, "worse than nothing": some render it, "worse than a viper" ^b; a word like this is used for one, Isa 49:5 and so denotes the poisonous and pernicious effects of idolatry:

an abomination is he that chooseth you; as the object of his worship; he is not only abominable, but an abomination itself to God, and to all men of sense and religion; for the choice he makes of an idol to be his god shows him to be a man void of common sense and reason, and destitute of all true religion and godliness, and must be a stupid sottish creature. The Targum is,

"an abomination is that which ye have chosen for yourselves, or in which ye delight;''

meaning their idols. This is the final issue of the controversy, and the judgment passed both upon the idols and their worshippers.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 41:24

¹ tn Heb “an object of disgust [is he who] chooses you.”

Geneva Bible: Isa 41:24

Behold, ye [are] of nothing, and your work of naught: an abomination [is he that] ^{( s )} chooseth you.

^{( s )} So that a man cannot make an idol, without doing that which God detests and abhors for he chooses his own devises and forsakes the Lords.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 41:1-29

1 God expostulates with his people, about his mercies to the church;

10 about his promises;

21 and about the vanity of idols.

MHCC: Isa 41:21-29

There needs no more to show the folly of sin, than to bring to notice the reasons given in defence of it. There is nothing in idols worthy of regard. They are less than nothing, and worse than nothing. Let the advocates of other doctrines than that of salvation through Christ, bring their arguments. Can they tell of a cure for human depravity? Jehovah has power which cannot be withstood; this he will make appear. But the certain knowledge of the future must be only with Jehovah, who fulfils his own plans. All prophecies, except those of the Bible, have been uncertain. In the work of redemption the Lord showed himself much more than in the release of the Jews from Babylon. The good tidings the Lord will send in the gospel, is a mystery hid from ages and generations. A Deliverer is raised up for us, of nobler name and greater power than the deliverer of the captive Jews. May we be numbered among his obedient servants and faithful friends.

Matthew Henry: Isa 41:21-29

The Lord, by the prophet, here repeats the challenge to idolaters to make out the pretentions of their idols: " Produce your cause (Isa 41:21) and make your best of it; bring forth the strongest reasons you have to prove that your idols are gods, and worthy of your adoration."Note, There needs no more to show the absurdity of sin than to produce the reasons that are given in defence of it, for they carry with them their own confutation.

I. The idols are here challenged to bring proofs of their knowledge and power. Let us see what they can inform us of, and what they can do. Understanding and active power are the accomplishments of a man. Whoever pretends to be a god must have these in perfection; and have the idols made it to appear that they have? No;

1. "They can tell us nothing that we did not know before, so ignorant are they. We challenge them to inform us,"(1.) "What has been formerly: Let them show the former things, and raise them out of the oblivion in which they were buried"(God inspired Moses to write such a history of the creation as the gods of the heathen could never have dictated to any of their enthusiasts); or "let the defenders of idols tell us what mighty achievements they can boast of as performed by their gods in former times. What did they ever do that was worth taking notice of? Let them specify any thing, and it shall be considered, its due weight shall be given it, and it shall be compared with the latter end of it; and if, in the issue, it prove to be as great as it pretended to be, they shall have the credit of it."(2.) "We challenge them to tell us what shall happen, to declare to us things to come (Isa 41:22), and again (Isa 41:23), show the things that are to come hereafter. Give this evidence of your omniscience, that nothing can be hidden from you, and of your sovereignty and dominion. Make it to appear that you have the doing of all, by letting us know beforehand what you deign to do. Do this kindness to the world; let them know what is to come, that they may provide accordingly. Do this, and we will own that you are gods above us, and gods to us, and worthy of our adoration."No creature can foretel things to come, otherwise than by divine information, with any certainty.

2. "They can do nothing that we cannot do ourselves, so impotent are they."He challenges them to do either good or evil, good to their friends or evil to their enemies: "Let them do, if they can, any thing extraordinary, that people will admire and be affected with. Let them either bless or curse, with power. Let us see them either inflict such plagues such as God brought on Egypt or bestow such blessings as God bestowed on Israel. Let them do some great thing, and we shall be amazed when we see it, and frightened into a veneration of them, as many have been into a veneration of the true God."That which is charged upon these idols, and let them disprove it if they can, is that they are of nothing, Isa 41:24. Their claims have no foundation at all, nor is there any ground or reason in the least for men's paying them the respect they do; there is nothing in them worthy our regard. "They are less than nothing, worse than nothing;"so some read it. " The work they do is of nought, and so is the ado that is made about them. There is no pretence or colour for it; it is all a jest; it is all a sham put upon the world; and therefore he that chooses you, and so give you your deity, and"(as some read it) "that delights in you, is an abomination; "so some take it. A servant is at liberty to choose his master, but a man is not at liberty to choose his God. He that chooses any other than the true God chooses an abomination; his choosing it makes it so.

II. God here produces proofs that he is the true God, and that there is none besides him. Let him produce his strong reasons.

1. He has an irresistible power. This he will shortly make to appear in the raising up of Cyrus and making him a type of Christ (Isa 41:25): He will raise him up from the north and from the rising of the sun. Cyrus by his father was a Mede, by his mother a Persian; and his army consisted of Medes, whose country lay north, and Persians, whose country lay east, from Babylon. God will raise him up to great power, and he shall come against Babylon with ends of his own to serve. But, (1.) He shall proclaim God's name; so it may be read. He shall publish the honour of the God of Israel; so he did remarkably when, in his proclamation for the release of the Jews out of their captivity, he acknowledged that the Lord God of Israel was the Lord God of heaven, and the God: and he might be said to call on his name when he encouraged the building of his temple, and very probably did himself call upon him and pray to him, Ezr 1:2, Ezr 1:3. (2.) All opposition shall fall before him: He shall come upon the princes of Babylon, and all others that stood in his way, as mortar, and trample upon them as the potter treads clay, to serve his own purposes with it. Christ, as man, was raised up from the north, for Nazareth lay in the northern parts of Canaan; as the angel of the covenant, he ascends from the east. He maintained the honour of heaven ( he shall call upon my name ), and broke the powers of hell, came upon the prince of darkness as mortar and trod him down.

2. He has an infallible foresight. He would not only do this, but he did now, by his prophet, foretel it. Now the false gods not only could not do it, but they could not foresee it. (1.) He challenges them to produce any of their pretended deities, or their diviners, that had given notice of this, or could (Isa 41:26): " Who has declared from the beginning any thing of this kind, or has told it before-time? Tell us if there be any that you know of, for we know not any; if there be any, we will say, He is righteous, he is true, his cause is just, his claims are proved, and he is in the right in demanding to be worshipped."This agrees with Isa 41:22, Isa 41:23. (2.) He challenges to himself the sole honour of doing it and foretelling it (Isa 41:27): I am the first (so it may be read) that will say to Zion, Behold, behold them, that will let the people of Israel know their deliverers are at hand (for there were those who understood by books, God's books, the approach of the time, Dan 9:2), and I am he that will give to Jerusalem one that brings good tidings, these good tidings of their enlargement. This is applicable to the work of redemption, in which the Lord showed himself much more than in the release of the Jews out of Babylon: he it was that contrived our salvation, and he brought it about, and he has given to us the glad tidings of reconciliation.

III. Judgment is here given upon this trial. 1. None of all the idols had foretold, or could foresee, this work of wonder. Other nations besides the Jews were released out of captivity in Babylon by Cyrus, or at least were greatly concerned in the revolution of the monarchy and there transferring of it to the Persians; and yet none of them had any intelligence given them of it beforehand, by any of their gods or prophets: " There is none that shows (Isa 41:26), none that declares, none that gives the least intimation of it; there is none of the nations that hears your words, that can pretend to have heard from their gods such words as you, O Israelites! have heard from your God, by your prophets,"Psa 147:20. None of all the gods of the nations have shown their worshippers the way of salvation, which God will show by the Messiah. The good tidings which the Lord will send in the gospel is a mystery hidden from ages and generations, Rom 16:25, Rom 16:26. 2. None of those who pleaded for them could produce any instance of their knowledge or power that had in it any colour of proof that they were gods. All their advocates were struck dumb with this challenge (Isa 41:28): " I beheld, and there was no man that could give evidence for them, even among those that were their most zealous admirers; and there was no counsellor, none that could offer any thing for the support of their cause. Even among the idols themselves there was none fit to give counsel in the most trivial matters, and yet there were those that asked counsel of them in the most important and difficult affairs. When I asked them what they had to say for themselves they stood mute; the case was so plain against them that there was none who could answer a word. "Judgment must therefore be given against the defendant upon Nihil dicit - He is mute. He has nothing to say for himself. He was speechless, Mat 22:12. 3. Sentence is therefore given according to the charge exhibited against them (Isa 41:24): " Behold, they are all vanity (Isa 41:29); they are a lie and a cheat; they are not in themselves what they pretend to be, nor will their worshippers find that in them which they promise themselves. Their works are nothing, of no force, of no worth; their enemies need fear no hurt from them; their worshippers can hope for no good from them. Their molten images, and indeed all their images, are wind and confusion, vanity and vexation; those that worship them will be deceived in them, and will reflect upon their own folly with the greatest bitterness. Therefore, dearly beloved, flee from idolatry, "1Co 10:14.

Keil-Delitzsch: Isa 41:24

Jehovah has thus placed Himself in opposition to the heathen and their gods, as the God of history and prophecy. It now remains to be seen whether the idols will speak, to prove their deity. By no means; not only are they silent, but they cannot speak. Therefore Jehovah breaks out into words of wrath and contempt. "Behold, ye are of nothing, and your doing of nought: an abomination whoever chooseth you." The two מן are partitive, as in Isa 40:17; and מאפע is not an error of the pen for מאפס , as Gesenius and others suppose, but אפע from עפע = פּה (from which comes פּה ), פּעה , Isa 42:14 (from which comes אפעה , Isa 59:5), to breathe, stands as a synonym to און , הבל , רוח . The attributive clause בּכם יבחר (supply אשׁר חוּא ) is a virtual subject (Ewald, §333, b ): ye and your doings are equally nil ; and whoever chooses you for protectors, and makes you the objects of his worship, is morally the most degraded of beings.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 41:1--44:23

2. The servant of the Lord 41:1-44:22

There is an emphasis on the uniqueness of the Lord compared to other gods in this section, a theme that Isaiah introduced earlier. The prophet stressed particularly Yahweh's ability to control history in this connection. He did this to assure Israel that God loved her and had a future for her beyond the Exile, specifically to serve Him by demonstrating to the world that He is sovereign over history. These emphases become increasingly apparent as the section unfolds. Calls to praise form bridges from one section to the next (42:10-13; cf. 44:23; 45:8).

Constable: Isa 41:1--42:10

God's promises to His servants 41:1-42:9

The intent of this unit of material was to assure Israel that God had both the power and the desire to deliver her and to bring salvation to the whole world. It contains three basic themes: the pagans' inability to refute Yahweh's sovereignty, the promise to deliver fearful Israel, and the divine plan to use an ideal servant as redeemer.

Constable: Isa 41:21--42:10

The ministering servant, Messiah 41:21-42:9

How is it clear that Yahweh and not the idols directs world history? Yahweh alone can predict the future and then bring it to pass (41:21-29). Since Yahweh is the God of Israel, does He have any regard for the Gentile nations? Yes, a servant of the Lord will bring forth justice to the nations (42:1-9). The court case with the nations begun in verse 1, but interrupted with comfort for the Lord's servant Israel in verses 8-2, now resumes. Before it ends, however, the Lord will explain the ministry of His Servant Messiah (42:1-9).

41:21 The Lord, through Isaiah, challenged the idolaters to prove that their gods were truly deity. The Lord presented Himself as the King of Jacob, from the nations' perspective no more than one national God among many, but He is really the King of Kings.

41:22-23 He ordered the idolaters to bring their gods in and have them explain the flow of past history. Can they explain history? Are they able to explain how past events will unfold into the future? Can they predict the future and bring it to pass? In a word, are they transcendent? This would prove that they were really gods. Indeed, the Lord challenged, have them do anything, good or bad, that they might have some real effect on people.

41:24 Since these challenges go unanswered, the Lord judges the idols as nothing, and their supposed work amounts to nothing (cf. 1 Cor. 8:4). Furthermore, people who worship them are an abomination because they follow such nonentities and because in doing so they become like their gods.

"It is not the idea of polytheistic idolatry that is abominable [in itself], but rather the act of replacing the truth with that system [cf. Rom. 1:18-23]."⁴²²

41:25 The Lord, in contrast to the idols, claimed that He would do something in the future and predicted what it would be. He would arouse a conqueror from the north, one who was presently dormant, as if sleeping. This individual proved to be Cyrus the Persian (44:28; 45:1), who originated in the East and the North in reference to Palestine. He would call on the Lord's name in that he would proclaim the reputation of the Lord by fulfilling His prophecy (cf. Ezra 1:2-4), not by worshipping Yahweh. He would thoroughly defeat his enemies.

41:26 Yahweh is the only predictor of Cyrus, and His prediction proves Him unique among the "gods." In Isaiah's day the pagans claimed that their gods sent them messages, but these messages were vague and not specific. The fulfillment of this prediction would prove that Yahweh was the true God.⁴²³

41:27 Yahweh had announced to His people that Cyrus' invaders would come. Cyrus would be a messenger of good news in two senses: his coming would validate the truthfulness of Isaiah's prediction of his coming, and his coming would mean return from captivity for the Jewish exiles (cf. Ezra 1:2-4).

41:28-29 When the Lord looked for a messenger from another god who predicted the coming of Cyrus, He could find none. Not one of them could give any information about his coming (cf. 40:13). So He concluded as He began (v. 24) but this time passing judgment on the idolaters rather than on the idols. "Behold" ends each subsection (vv. 24, 29). The idolaters are false in the sense of being untrue and delusive. Their works, the idols, are worthless, and their idol images amount to nothing.

Yahweh had challenged the nations to behold the folly of idols (41:24) and idol worshippers (41:29), but now He urged them to behold His Servant (42:1). This Servant would reveal God to the world, something the idols could not do. The Lord first spoke of His Servant (42:1-4) and then to His Servant (42:5-9). Who this Servant is does not become clear until later (cf. Isaiah's identification of Cyrus). Earlier (41:8-16) the servant was Israel, so the readers would naturally assume that Israel is the servant here too.⁴²⁴ Only later does it become clear that this Servant must be an individual, namely, Messiah.⁴²⁵ He will be the ideal representative of Israel who will accomplish for the Lord what Israel did not regarding the world (cf. Gen. 12:3). Matthew quoted 42:1-4 as finding fulfillment in Jesus Christ (Matt. 12:18-21).

The "Servant Songs"426
Number	Passage	Post Script427
1	42:1-4	42:5-9
2	49:1-6	49:7-13
3	50:4-9	50:10-11
4	52:13-53:12	chs. 54-55

42:1 Yahweh called on the nations to see (give attention to) His Servant, in contrast to the idols (cf. 41:29).⁴²⁸ He would uphold, or grip firmly, this Servant; He would sustain Him with deep affection. He would be one in whom the Lord delighted wholeheartedly, not just one He would use (cf. Matt. 3:17; 17:5). The Lord would place His Spirit on this Servant blessing Him with His presence and empowering Him for service (cf. 11:2-4; Num. 11:16-25; 1 Sam. 16:13; Ps. 33:6; 139:7; Matt. 3:16; Luke 4:18-19, 21). This Servant would bring forth justice to the nations of the world (cf. 9:7; 11:3-4; 16:5). Justice (Heb. mishpat) connotes societal order as well as legal equity. The Gentiles would not find this justice on their own, but the Servant would bring it to them (cf. 11:1-5; 32:1).⁴²⁹

42:2 He would not serve the Lord ostentatiously nor would He advertise Himself. His ministry would be quiet, non aggressive, and unthreatening. Obviously Cyrus was not this Servant.

"In verse 1 we met the quintessential servant; here is quintessential service. It was forecast by Isaiah, exemplified perfectly in the Lord Jesus Christ, and is to be reproduced in all who would serve the Lord with true service."⁴³⁰

42:3 The Lord's Servant would be gracious and patient. He would not discard what seemed to others useless, and He would not extinguish what seemed to others too spent. He would be faithful to His calling to bring forth justice to the nations (v. 1; cf. 11:3-4).

42:4 The pressures and blows that cause others to stop serving the Lord would not have that effect on Him. This reflects the Spirit's empowerment in His life (cf. v. 1). He would complete His mission of establishing justice on the earth. The farthest reaches of the earth will, therefore, anticipate the coming of His law, as Israel did at the base of Mount Sinai (Exod. 19; cf. Isa. 2:3). They would do so eager for justice to come to the earth, not necessarily eagerly anticipating it to come through the Lord's Servant.

The Lord now turned from describing His Servant's task by speaking about Him to confirming His task by speaking to Him.⁴³¹ Two aspects of the Lord's glory that earlier exposed the plight of the Gentile world, namely, that the Gentiles do not know the only true God and that they worship idols, bracket this passage dealing with Gentile hope.⁴³² The task of the Servant, not His identity, continues to be the focus of attention. Each segment begins with a reaffirmation of the identity of the true God (vv. 5, 6, 8).

42:5 The speaker identified Himself, for the comfort of the idol-worshipping nations (cf. 40:1). He was the transcendent God who created all things (Heb. ha'el, cf. 40:18), namely, Yahweh, the covenant-keeping God of Israel. He described Himself further as He who established the earth and who alone cares for it and sustains its inhabitants. The Servant's ministry will fulfill the Creator's original intention for the earth.

42:6 Yahweh not only called an invader in harmony with His righteous purposes for humankind (41:2), but He alone also called this Servant at the right time, in the right place, and for the right purpose. Cyrus would destroy, but Messiah would build. The Lord promised again to uphold His Servant (cf. v. 1). The Servant would fulfill the covenant requirements and promises that God had given His people, becoming a covenant to them in that sense, and so bring them into intimate fellowship with Himself (cf. 49:6-8).⁴³³ The coming conqueror would drive the nations further into idolatry (41:5-7), but the Servant would lead them to God by serving as a light to the nations who sit in darkness (cf. Luke 2:32; John 14:6). The Lord Himself would do all this through His Servant (cf. Exod. 3:15; 6:3).

42:7 As light, the Servant would heal disabilities (physical and spiritual), end restrictions that others imposed, and transform individual circumstances (cf. Luke 1:79; John 1:4; 8:12; 9:5, 39-41; 12:46; Acts 26:18). He would bring people out of bondage, including their bondage to sin (cf. 61:1; John 8:32; Col. 1:13).

42:8 The Lord--Yahweh is His covenant name--is a distinct person with His own name (cf. Exod. 3:13-15). He would keep His covenant with Israel. He is not an idol that someone made and received the glory for making. The praise for His great acts belongs to Him, not to some image fashioned by His creature (cf. 41:21-29).

42:9 "Behold" concludes this passage as it began it, forming an inclusio (cf. v. 1). The former things that God had predicted through the prophets that had come to pass already provided assurance that the new things that Yahweh just revealed, about Cyrus and Messiah, would also happen. Yahweh had revealed them before they happened thus proving His uniqueness and superiority over the gods of the nations.⁴³⁴

Thus ends Yahweh's disputation with the gods (41:1-42:9). The appearance of Cyrus over 150 years after Isaiah's prophecies about him would be a kind of sign that the prophecies about the Servant would also come to pass in the more distant future.

Guzik: Isa 41:1-29

Isaiah 41 - Fear Not

A. The glory of God over the coastlands.

1. (1) A command and an invitation to the coastlands.

Keep silence before Me, O coastlands, and let the people renew their strength! Let them come near, then let them speak; let us come near together for judgment.

a. Keep silence before Me, O coastlands: The Hebrew word translated coastlands is also translated islands or isles in other passages, such as Isaiah 11:11 and 40:15. It is also translated with broader words like territory in passages like Isaiah 20:6. The idea is probably best expressed as "distant lands." Here, God is calling to all nations - even the "distant lands" - to keep silence before Him. Why? Because they are coming to God's courtroom: Let us come near together for judgment.

i. Bultema on coastlands: "a poetic name for the idolatrous distant nations." Motyer: "Isaiah uses the word [coastlands] as shorthand for the far reaches of the earth."

b. And let the people renew their strength! Isaiah 40:31 has just promised that those who wait on the LORD shall renew their strength. But here, God advises the people - those in the distant lands, who do not know Him - to renew their strength as they come into His courtroom. If you are going to contest with God, you had better be prepared!

i. The problem is that while those who wait upon the LORD have the LORD's limitless strength, those from distant lands have no god of strength to help them. "The repetition of the phrase 'renew their strength' (cf. 40:31) may well be ironic. Perhaps as the exiles renew their strength in the true God, so the nations are ironically exhorted to do the same - but in their man-made deities!" (Grogan)

c. Let them come near, then let them speak: God will allow the idol worshippers of all the world come before Him and justify their idolatry. They will have the opportunity to speak, though they must enter His courtroom in silence, out of respect of His majesty.

i. There are many different reasons for silence. There is the silence of shame, the silence of attention, the silence of submission. Any one of these is good reason to initially be silent in the LORD's presence.

2. (2-4) God reasons with the coastlands.

Who raised up one from the east? Who in righteousness called him to His feet? Who gave the nations before him, and made him rule over kings? Who gave them as the dust to his sword, as driven stubble to his bow? Who pursued them, and passed safely by the way that he had not gone with his feet? Who has performed and done it, calling the generations from the beginning? I, the LORD, am the first; and with the last I am He.

a. Who raised up the one from the east? God questions the idolaters from the distant lands, and asks them who authored this important event in human history - who raised up the one from the east?

i. Commentators warmly debate the identity of this one from the east. Most believe him to be either Abraham, the patriarch of the Jewish people and the father of the faithful, or Cyrus, the king who joined the Medes and the Persians into a fighting force which conquered Babylon - which, prophetically, is the broad time context Isaiah speaks to.

ii. Wolf speaks for those who believe Cyrus is spoken of: "Born east of Babylon in what is now Iran, Cyrus would move through country after country, conquering every king in his path. Shortly after 550 B.C., Cyrus was able to unify the Medes and the Persians and to defeat the powerful kingdom of Lydia in Asia Minor. Then he turned south to conquer Babylon (539 B.C.)." Bultema adds regarding Cyrus: "Both secular and sacred documents present him as righteous and good, and he can be called righteous or, as the text actually has it, justice, especially since he carried out the righteous acts of vengeance on Babylon and that of the deliverance of Israel."

iii. Clarke speaks for those who believe Abraham is the one from the east: "Some explain it of Abraham, others of Cyrus. I rather think that the former is meant; because of the character of the righteous man, or righteousness, agrees better with Abraham than with Cyrus."

iv. Who is it? It's a tough call, and either answer can be correct according to the context. On balance, it is best to see the one from the east as Abraham, because of the word of the LORD later in the chapter, in Isaiah 41:22: Let them bring forth and show us what will happen; let them show the former things, what they were. God appeals to idols and their worshippers, and asks them to tell both the future and the past. Since Cyrus is mentioned in Isaiah 41:25 (I have raised up one from the north . . . from the rising of the sun), he is the figure that shows God's knowledge of the future. Abraham is the figure that shows God's knowledge of the past. Past and future - with the present sandwiched in-between - all belong to the LORD our God.

b. Who . . . Who . . . Who: As God invites those in distant lands to come and reason with Him, He shows them His greatness over all creation, and over all history. They must ask themselves, "Who is in control of the course of human events?" Who has performed and done it, calling the generations from the beginning?

i. This is always a relevant question. Is there a point, a direction to human history? Is it just a random, meaningless combination of undirected events? Is it a cycle, fated to repeat itself endlessly? Or, is there a God in heaven who directs human events, always moving to a final resolution and fulfillment? Our answer to this question influences almost everything in our lives.

c. I, the LORD, am the first; and with the last I am He: Here, the LORD God of Israel declares that He has performed and done it, calling the generations from the beginning. He lifts up and puts down kings and nations. He is the first and He is the last; He is the "bookend" both before and after the saga of human history, starting the story, ending the story, and keeping the whole story together.

i. If God is both the first and the last, then He also has authority over everything in-between. This means that there absolutely is a plan of God for human history, and He directs the path of human events toward His designed fulfillment. Our lives are not given over to blind fate, to random meaninglessness, or to endless cycles with no resolution. Instead, the LORD God who is the first and the last directs all of human history and even our individual lives.

ii. Jesus takes the same title of the First and the Last in Revelation 1:17 and 22:13. If the LORD is the first and the last according to Isaiah 41:4, and if Jesus is the First and the Last according to Revelation 1:17 and 22:13, since there cannot be two firsts or two lasts, Jesus must be the LORD God!

3. (5-7) The reaction of the coastlands.

The coastlands saw it and feared, the ends of the earth were afraid; they drew near and came. Everyone helped his neighbor, and said to his brother, "Be of good courage!" So the craftsman encouraged the goldsmith; he who smooths with the hammer inspired him who strikes the anvil, saying, "It is ready for the soldering"; then he fastened it with pegs, that it might not totter.

a. The coastlands saw it and feared: When they met this God of all authority and power, they feared. They were brought so low by this encounter with God that they had to encourage one another to go on! (Everyone helped his neighbor, and said to his brother, "Be of good courage!")

i. This is a logical reaction. It is the same kind of reaction Peter had when he saw the great power of Jesus (Luke 5:8).

b. So the craftsman encouraged the goldsmith: What did they do with the fear they felt after their encounter with God? They let the fear drive them away from the true God. Instead of surrendering to this God of glory and majesty and power, they turned from God, and made for themselves gods, idols of gold!

i. Isaiah pours on the irony. It took a lot of work to make a good god. It took skilled workers (the craftsman . . . the goldsmith . . . he who smooths with the hammer . . . him who strikes the anvil). It took organization and teamwork ("It is ready for the soldering"). If you don't do it right, your god might not be able to stand up! (That it might not totter.)

ii. People still see something of God's power and glory, reject it, and then make their own god. This is Paul's whole message in Romans 1:18-25.

B. God encourages Israel.

1. (8-9) Israel is different from those in the distant lands.

But you, Israel, are My servant, Jacob whom I have chosen, the descendants of Abraham My friend. You whom I have taken from the ends of the earth, and called from its farthest regions, and said to you, "You are My servant, I have chosen you and have not cast you away."

a. But you, Israel, are My servant: In contrast to the God-rejecting and idol-making people in distant lands, Israel - remember the name means, "Governed by God" - Israel is the servant of the LORD.

i. A servant of God would never make God into his own image, his own idea of what God should be. Servants don't tell their masters what to do, or what to be. Servants know who the master is and who the servant is.

ii. "Israel is twice addressed as servant (literally 'slave'), that is to say a person without position or rights - but this servant belongs to a great master." (Motyer)

b. Jacob, whom I have chosen: Lest Israel become proud, God pops their swelling quickly. If they are Israel - "Governed by God" - then they are also Jacob - "Conniving, untrustworthy con-man." They are only the servant of God because He has chosen them.

c. The descendants of Abraham My friend: Israel stood in this place because of their family relationship to Abraham. Since Abraham was the friend of God, so his descendants had a special place before God also.

i. Jehoshaphat knew that Abraham was the friend of God (2 Chronicles 20:7). James knew that Abraham was the friend of God (James 2:23). We are also the friends of God, not because of our relation to Abraham, but because of our relation to the Son of God, Jesus. You are My friends if you do whatever I command you. No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you. (John 15:14-15)

d. You whom I have taken from the ends of the earth . . . And said to you, "You are my servant, I have chosen you and have not cast you away": Again, Israel's special place before God is because of God's initiative, not because of Israel achievement. Israel is different from the idol-makers in distant lands because of God's work in them, not because of their own greatness.

2. (10-13) Fear not, for God's help is present.

Fear not, for I am with you; be not dismayed, for I am your God. I will strengthen you, yes, I will help you, I will uphold you with My righteous right hand. Behold, all those who were incensed against you shall be ashamed and disgraced; they shall be as nothing, and those who strive with you shall perish. You shall seek them and not find them; those who contended with you. Those who war against you shall be as nothing, as a nonexistent thing. For I, the LORD your God, will hold your right hand, saying to you, "Fear not, I will help you."

a. Fear not, for I am with you: This is both a command and a promise. Israel is commanded to fear not. Fear, worry, and anxiety are often sin. When the God who rules over the nations as described in Isaiah 41:2-4, the God who chose us and loves us as described in Isaiah 41:8-9, when that God tell us fear not, we must take it seriously! But there is also a promise. We fear not, because the LORD has told us, I am with you. What more do we need? If God is for us, who can be against us? (Romans 8:31)

i. How much more prone to fear and discouragement we are when we are alone. But we are never alone, because God has declared, fear not, for I am with you.

b. Be not dismayed, for I am your God: "Remember Me? The God of all power and glory? I'm that one. I am your God." Years ago, J.B. Phillips wrote a wonderful book titled, Your God is too Small. In it, he showed how when people forget the greatness of God, they easily become dismayed. But God says, be not dismayed, for I am your God.

c. I will strengthen you, Yes, I will help you, I will uphold you with My righteous right hand: God's strength and glory make Him able to help us. But it is His love that makes Him say, "I will help you."

i. Idols must be fastened . . . with pegs, so they might not totter (Isaiah 41:7). You have to hold them up. But God holds us up; I will uphold you with My righteous right hand. You should never have a God that you have to hold up!

ii. Knowing this, do we see the terrible nature of our fear and unbelief? They say to God, "You are not with me. You are not the God of glory and might. You do not really love me."

iii. "Every truthful man feels that he has a right to be believed. He speaks upon the honor of an honest man, and if you say, 'I cannot believe you,' and even begin to lament that you have no faith in him, the reflection is not upon yourself, but on the person whom you cannot believe. And shall it ever come to this, that God's own children shall say that they cannot believe their God? Oh, sin of sins! It takes away the very Godhead from God, for if God be not true, he is not a God; and if he be not fit to be believed, neither is he fit to be adored, for a God whom you cannot trust you cannot worship." (Spurgeon)

d. Behold, all those who were incensed against you shall be ashamed and disgraced: God will deal with our enemies, if we keep our trust in Him. He knows how to make our adversaries - whether they be men or devils - ashamed and disgraced.

i. Behold, all those who were incensed against you shall be ashamed and disgraced is, in part, an outworking of God's promise to Abraham in Genesis 12:3: I will bless those who bless you, and I will curse him who curses you. God has always crushed anti-Semitic nations and movements, and in the reign of the Messiah, He will crush them completely.

e. For I, the LORD your God, will hold your right hand, saying to you, "Fear not, I will help you." In Isaiah 41:10, God promised to uphold you with My righteous right hand. That was God's hand holding us up. Now, we see God's hand holding our right hand, and giving us strength over fear, doubt, and our adversaries.

3. (14-16) Fear not, with God's help, no obstacle is too great.

"Fear not, you worm Jacob, you men of Israel! I will help you," says the LORD and your Redeemer, the Holy One of Israel. "Behold, I will make you into a new threshing sledge with sharp teeth; you shall thresh the mountains and beat them small, and make the hills like chaff. You shall winnow them, the wind shall carry them away, and the whirlwind shall scatter them; you shall rejoice in the LORD, and glory in the Holy One of Israel."

a. Fear not, you worm Jacob, you men of Israel! The idea of a worm is connected to the name Jacob, but the idea of men is connected with the name Israel.

i. "In the rabbinical commentary on the five books of Moses, Yelamedenu is asked, Why are the Israelites called a worm? To signify, that as the work does not smite, that is, gnaw the cedars, but with its mouth, which is very tender, yet it nevertheless destroys the hard wood; so all the strength of the Israelites is in prayer, by which they smite the wicked of this world, though strong like cedars, to which they are compared." (Clarke)

ii. "The name Jacob, as applied to Israel here, always points back to Israel's lowly and deceitful past, so that it is by no means an honor." (Bultema)

b. And your Redeemer: "Redeemer is goel, see Isaiah 35:10, the Next-of-Kin who takes upon himself his people's needs as if they were his own."

c. Behold, I will make you into a new threshing sledge with sharp teeth; you shall thresh the mountains and beat them small: God so helps Israel, so empowers them, that they are able to cut down mountains as if they were a great threshing machine, removing mountains and seeing their dust blown away. The point is clear: nothing, not even a mountain, will stand in their way when God helps them.

i. "I don't know of any other than the Creator Himself who can take a weak worm and make it sharp with teeth! God can do that." (Redpath)

ii. Jesus expressed the same idea in Matthew 17:20: If you have faith as a mustard seed, you will say to this mountain, "Move from here to there," and it will move; and nothing will be impossible for you.

d. You shall rejoice in the LORD, and glory in the Holy One of Israel: When we overcome great obstacles with the help of the LORD, we know it is His work. We rejoice in the LORD, not in ourselves. We glory in the Holy One of Israel, not in ourselves.

4. (17-20) Fear not, God has abundant resources.

The poor and needy seek water, but there is none, their tongues fail for thirst. I, the LORD, will hear them; I, the God of Israel, will not forsake them. I will open rivers in desolate heights, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar and the acacia tree, the myrtle and the oil tree; I will set in the desert the cypress tree and the pine And the box tree together, that they may see and know, and consider and understand together, that the hand of the LORD has done this, and the Holy One of Israel has created it.

a. I will open rivers in desolate heights: In response to the cry of the poor and needy, those whose tongues fail for thirst, God sends miraculous supplies of water to them. God has resources and supplies we know nothing about, and He loves to supply us from His hidden resources.

b. I will plant in the wilderness the cedar and the acacia tree: God will also make barren places fruitful, and full of beautiful forests. God can take the most barren wilderness, and make it a forest.

i. "Water and shade are the two great needs of the desert traveller . . . None of the trees mentioned are fruit trees: the point is shelter, not sustenance." (Motyer)

c. When it all takes place, everyone knows: That the hand of the LORD has done this, and the Holy One of Israel has created it. Miraculous supplies of water and forests in the wilderness are impossible without God, so He gets the glory when the work is done.

C. Idolatry on trial.

1. (21) God calls idols and their worshippers to trial.

"Present your case," says the LORD. "Bring forth your strong reasons," says the King of Jacob.

a. Present your case: God is fair. He will not condemn idols, the false gods of the nations, and those who worship them, without a fair trial. So He invites these idols and their worshippers to come and present your case. "Let's hear your side of the story." Bring forth your strong reasons. "Let's hear your best arguments."

b. Says the King of Jacob: This is the only place in the Bible where God uses this title. King of Jacob is used only here, but the title king of Israel is used 138 times in the Bible, mostly of men, but of the Lord GOD in Isaiah 44:6 and Zephaniah 3:15, and of Jesus in John 1:49 and 12:13.

2. (22-24) God examines the defendants - idols and their worshippers - at the trial.

Let them bring forth and show us what will happen; let them show the former things, what they were, that we may consider them, and know the latter end of them; or declare to us things to come. Show the things that are to come hereafter, that we may know that you are gods; yes, do good or do evil, that we may be dismayed and see it together. Indeed you are nothing, and your work is nothing; he who chooses you is an abomination.

a. God invited idols to present your case in Isaiah 41:21. But none is presented; the next words are God's questioning of the idols. Why don't the idols present their case and defend themselves? Because they are dumb statues that can't speak! So the questioning moves on, and God examines the defendants.

b. Let them bring forth and show us what will happen: If these idols really are gods, then they certainly know the future and the past. Then let them speak up. Show us what will happen. Then, let them show the former things, what they were. Gods know these things, don't they? Do it that we may know that you are gods.

c. Yes, do good or do evil: It is as if God stands in a courtroom, questioning a thousands idols of different sizes and designs, and finally cries out, "Do something! Do good or do evil! Can't you do anything?"

d. But they can not do anything. So, the accusation is made based upon the evidence: Indeed you are nothing, and your work is nothing; he who chooses you is an abomination.

i. Today, idolatry is still an abomination. Though few bow down to statues, many still fashion a god of their own opinion, and decide that is the god they will respect. Even many churchgoers do this today. "The spiritual conflict experienced today is exactly of the same nature and of the same character as you find depicted here. The issue is still unsettled in the minds of men, though it is settled eternally in the mind of God. The world is still making every effort to put the best possible show upon its worship of the creature rather than the Creator. Its worship is more the patronizing of the shell of religion than bowing in submission before an empty cross, and occupied throne, and the King of kings in glory." (Redpath)

e. Indeed, you are nothing, and your work is nothing: Paul quotes this idea in 1 Corinthians 8:4, when he writes, Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one.

3. (25-29) The LORD's summation: Idols are worthless and man is so limited.

I have raised up one from the north, and he shall come; from the rising of the sun he shall call on My name; and he shall come against princes as though mortar, as the potter treads clay. Who has declared from the beginning, that we may know? And former times, that we may say, "He is righteous"? Surely there is no one who shows, surely there is no one who declares, surely there is no one who hears your words. The first time I said to Zion, "Look, there they are!" And I will give to Jerusalem one who brings good tidings. For I looked, and there was no man; I looked among them, but there was no counselor, who, when I asked of them, could answer a word. Indeed they are all worthless; their works are nothing; their molded images are wind and confusion.

a. I have raised up one from the north, and he shall come: In contrast to the idols who can tell nothing of the future, the LORD knows. He knows that He will bring Cyrus from the north to conquer the Babylonians, who conquered Judah and Jerusalem and took them captive. God would use Cyrus to allow the Jews in exile to return (Ezra 1).

i. "Cyrus had the greatest respect for Jehovah, as we can read in his proclamation concerning the freeing of Israel in Ezra one. In it he states correctly that Jehovah had given him all the kingdoms of the earth." (Bultema)

ii. "The 'north' is included because the Persians conquered the lands north of Babylon before invading her borders." (Wolf)

b. Who has declared from the beginning, that we may know? Not the idols; they know nothing. Not man, for I looked, and there was no man . . . Who, when I asked of them, could answer a word.

c. Finally, the verdict is read at the trial: Indeed they are all worthless; their works are nothing. Apart from God, in the grand scheme of things, all of the greatness of man is worthless and all the great works are nothing. And what of the idols? Their molded images are wind and confusion.

d. "This chapter is the great I WILL chapter of the Bible. No fewer than fourteen times in the scope of these verses does God reinforce His authority with the promise, 'I will.'" (Redpath)

i. Look at them all:

· I will strengthen you. (Isaiah 41:10)

· I will help you. (Isaiah 41:10, 13, and 14)

· I will uphold you with My righteous right hand. (Isaiah 41:10)

· I will make you into a new threshing sledge with sharp teeth. (Isaiah 41:15)

· I will open rivers in desolate heights. (Isaiah 41:18)

· I will make the wilderness a pool of water. (Isaiah 41:18)

· I will plant in the wilderness the cedar and the acacia tree. (Isaiah 41:19)

· I will set in the desert the cypress tree. (Isaiah 41:19)

· I will give to Jerusalem one who brings good tidings. (Isaiah 41:27)

ii. What a contrast with Isaiah 14 - the "I will" chapter of Satan! Look at the "I wills" of Satan:

· I will ascend into heaven. (Isaiah 14:13)

· I will exalt my throne above the stars of God. (Isaiah 14:13)

· I will also sit on the mount of the congregation. (Isaiah 14:13)

· I will ascend above the heights of the clouds. (Isaiah 14:14)

· I will be like the Most High. (Isaiah 14:14)

iii. The "I wills" of Satan were all proud and self-directed. Every "I will" of the LORD in Isaiah 41 is for the benefit and blessing of His people. Though Satan was lifted up in pride, and proclaimed his "I wills," none of them came to pass. But each and every one of God's "I will's" will happen!

iv. "When God says, 'I will,' He says it with all the authority of omnipotence. He has foreseen every difficulty. He has studied every obstacle which may come in His way. He has anticipated every possible contingency. He knows the weakness of the one to whom He makes His promise, and yet He says, 'I will!'" (Redpath)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 41 (Chapter Introduction)

Overview

Isa 41:1, God expostulates with his people, about his mercies to the church; Isa 41:10, about his promises; Isa 41:21, and about the vanity of idols.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 41 (Chapter Introduction)

CHAPTER 41

God called Abraham, and was with him: the nations idolatrous, Isa 41:1-8 . Israel encouraged by promises of safety and deliverance, Isa 41:9-20 . The vanity of idols, Isa 41:21-24 . Redemption by Christ, Isa 41:25-29 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 41 (Chapter Introduction)

(Isa 41:1-9) God's care of his people.

(Isa 41:10-20) They are encouraged not to fear.

(Isa 41:21-29) The vanity and folly of idolatry.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 41 (Chapter Introduction)

This chapter, as the former, in intended both for the conviction of idolaters and for the consolation of all God's faithful worshippers; for the Spirit is sent, and ministers are employed by him, both to convince and to comfort. And however this might be primarily intended for the conviction of Babylonians, and the comfort of Israelites, or for the conviction of those in Israel that were addicted to idolatry, as multitudes were, and the comfort of those that kept their integrity, doubtless it was intended both for admonition and encouragement to us, admonition to keep ourselves from idols and encouragement to trust in God. Here, I. God by the prophet shows the folly of those that worshipped idols, especially that thought their idols able to contest with him and control him (Isa 41:1-9). II. He encourages his faithful ones to trust in him, with an assurance that he would take their part against their enemies, make them victorious over them, and bring about a happy change of their affairs (Isa 41:10-20). III. He challenges the idols, that were rivals with him for men's adoration, to vie with him either for knowledge or power, either to show things to come or to do good or evil (Isa 41:21-29). So that the chapter may be summed up in those words of Elijah, " If Jehovah be God, then follow him; but, if Baal be God, then follow him;" and in the people's acknowledgment, upon the issue of the trial, " Jehovah he is the God, Jehovah he is the God."

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1971.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Allis, Oswald T. The Unity of Isaiah: A Study in Prophecy. Reprint ed. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1974.

Archer, Gleason L., Jr. "Isaiah." In The Wycliffe Bible Commentary, pp. 605-54. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Baldwin, Joyce G. "Semah as a Technical Term in the Prophets." Vetus Testamentum 14 (1964):93-97.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Batto, Bernard F. "The Covenant of Peace: A Neglected ancient Near Eastern Motif." Catholic Biblical Quarterly 49 (1987):187-211.

Beecher, Willis J. "The Prophecy of the Virgin Mother." In Classical Evangelical Essays in Old Testament Interpretation, pp. 179-85. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

_____. "The Servant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 187-204. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Bergey, Ronald. "The Rhetorical Role of Reiteration in the Suffering Servant Poem (Isa 52:13-53:12)." Journal of the Evangelical Theological Society 40:2 (June 1997):177-88.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "Entrée to the Pentateuch Through the Prophets: A Hermeneutics of History." In Interpreting the Word of God: Festschrift in honor of Steven Barabas, pp. 60-77. Edited by Samuel J. Schultz and Morris A. Inch. Chicago: Moody Press, 1976.

Camus, Albert. The Plague. Translated by Stuart Gilbert. New York: Random House, The Modern Library, 1948.

Carroll, Robert P. "Twilight of Prophecy or Dawn of Apocalyptic?" Journal for the Study of the Old Testament 14 (1979):3-35.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "A Theology of Isaiah." In A Biblical Theology of the Old Testament, pp. 305-40. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____. "Structure, Style, and the Prophetic Message: An Analysis of Isaiah 5:8-30." Bibliotheca Sacra 143:569 (January-March 1986):46-60.

Christensen, Duane L. "A New Israel: The Righteous from among All Nations." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 251-59. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Clines, David J. A. I, He, We and They: A Literary Approach to Isaiah 53. Journal for the Study of the Old Testament, Supplemantary Volume 1. Sheffield, Eng.: JSOT Press, 1976.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1951.

Cundall, Arthur E. Proverbs-Isaiah 1-39. London: Scripture Union, 1968.

Day, John N. "God and Leviathan in Isaiah 27:1." Bibliotheca Sacra 155:620 (October-December 1998):423-36.

Delitzsch, Franz. Biblical Commentary on the Prophecies of Isaiah. 3rd ed. Translated by James Martin. 1877. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Duhm, Berhard. Das Buch Jesaja. Handkommentar zum Alten Testament series. Göttingen, Germany: Vandenhoeck & Ruprecht, 1892.

Dyer, Charles H. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Everson, A. Joseph "The Days of Yahweh." Journal of Biblical Literature 93:3 (September 1974):329-37.

Feinberg, Charles Lee. "The Virgin Birth in the Old Testament and Isaiah 7:14." Bibliotheca Sacra 119:475 (July 1962):251-58.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Fullerton, Kemper. "Isaiah's Earliest Prophecy against Ephraim." The American Journal of Semitic Languages 3:3 (1916):9-39.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Grogan, Geoffrey W. "Isaiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

Guillaume, A. "Is 44:5 in the Light of the Elephantine Papyri." Expository Times 32 (1920-21):377-79.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Holmyard, Harold R., III. "Does Isaiah 33:23 Address Israel or Israel's Enemy?" Bibliotheca Sacra 152:607 (July-September 1995):273-78.

Jennings, F. C. Studies in Isaiah. New York: Loizeaux Brothers, Bible Truth Depot, n.d.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Otto. Isaiah 13-39. London: SCM, 1973.

Keown, Gerald. "A History of the Interpretation of Isaiah 14:12-15." Ph.D. dissertation, Southern Baptist Theological Seminary, 1979.

Kidner, F. Derek. "Isaiah." In The New Bible Commentary Revised, pp. 588-625. Edited by Donald Guthrie and J. Alec Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

Kline, Meredith G. "Death, Leviathan, and the Martyrs: Isaiah 24:1-27:1." In A Tribute to Gleason Archer, pp. 229-49. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Lang, G. H. Histories and Prophecies of Daniel. London: Oliphants, 1942.

Lichtheim, Miriam. Ancient Egyptian Literature. 3 vols. Berkeley: University of California, 1975-80.

Lindsey, F. Duane. "The Call of the Servant in Isaiah 42:1-9." Bibliotheca Sacra 139:553 (January-March 1982):12-31.

_____. "The Career of the Servant in Isaiah 52:13-53:12." Bibliotheca Sacra 139:556 (October-December 1982):312-29, and 140:557 (January-March 1983):21-39.

_____. "The Commission of the Servant in Isaiah 49:1-13." Bibliotheca Sacra 139:554 (April-June 1982):129-45.

_____. "The Commitment of the Servant in Isaiah 50:4-11." Bibliotheca Sacra 139:555 (July-September 1982):216-27.

MacRae, Allan A. "The Servant of the Lord in Isaiah." Bibliotheca Sacra 121:483 (July 1964):218-27.

Martin, Alfred. Isaiah: "The Salvation of Jehovah." Moody Colportage Library series. Chicago: Moody Press, 1956.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "Literary Genres in Isaiah 40-55." Bibliotheca Sacra 144:574 (April-June 1987):144-55.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 261-72. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "Survey of a Century of Studies on Isaiah 40-55." Bibliotheca Sacra 144:573 (January-March 1987):24-43.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, J. Alec. The Prophecy of Isaiah: An Introduction and Commentary. Downers Grove, Ill.: InterVarsity Press, 1993.

Muilenberg, J. Isaiah 40-66. Nashville: Abingdon Press, 1956.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

Newsome, James D., Jr. ed. A Synoptic Hrmony of Samuel, Kings, and Chronicles with Related Passages from Psalms, Isaiah, Jeremiah, and Ezra. Grand Rapids: Baker Book House, 1986.

Niessen, Richard. "The Virginity of the almah in Isaiah 7:14." Bibliotheca Sacra 137:546 (April-June 1980):133-50.

Oswalt, John N. The Book of Isaiah, Chapters 1-39. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1986.

_____. The Book of Isaiah, Chapters 40-66. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B., ed. The Ancient Near East in Pictures. 2nd ed. Princeton: Princeton University Press, 1969.

_____, ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Reichenback, Bruce R. "By His Stripes We Are Healed.'" Journal of the Evangelical Theological Society 41:4 (December 1998):551-60.

Ringgren, Helmer. "Behold Your King Comes." Vetus Testamentum 24:2 (April 1974):207-11.

Robinson, George L. The Book of Isaiah. 1910. 2nd revised ed. Grand Rapids: Baker Book House, 1954.

Rowley, H. H. "The Servant of the Lord in the Light of Three Decades of Criticism." In The Servant of the Lord and other Essays on the Old Testament, pp. 3-60. N.c.: Lutterworth Press, 1952. Second edition, revised. Oxford: Basil Blackwell, 1965.

Sailhamer, John H. "Evidence from Isaiah 2." In A Case for Premillennialism: A New Consensus, pp. 79-102. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Schoors, A. I Am God Your Savior: A Form-Critical Study of the Main Genres in Is. XL--LV. Vetus Testamentum Supplement 24. Leiden: Brill, 1973.

Smith, George Adam. The Book of Isaiah. 2 vols. The Expositor's Bible series. London: Hodder and Stoughton, 1904.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Strickland, Wayne G. "Isaiah, Jonah, and Religious Pluralism." Bibliotheca Sacra 153:609 (January-March 1996):24-33.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. The Mysterious Numbers of the Hebrew Kings. Rev. ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

von Rad, Gerhard. "The Origin of the Concept of the Day of Yahweh." Journal of Semitic Studies 4:2 (1959):97-108.

Walvoord, John F. Israel in Prophecy. Grand Rapids: Zondervan Publishing House,1962.

Ward, James M. "The Servant's Knowledge in Isaiah 40-55." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 121-36. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. Isaiah 1-33. Word Biblical Commentary series. Waco, Tex.: Word Books, 1985.

_____. Isaiah 34-66. Word Biblical Commentary series. Waco, Tex.: Word Books, 1987.

Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

Wolf, Herbert M. "The Relationship Between Isaiah's Final Servant Song (52:13-53:12) and Chapters 1-6." In A Tribute to Gleason Archer, pp. 251-59. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "A Solution to the Immanuel Prophecy in Isaiah 7:14-8:22." Journal of Biblical Literature 91 (1972):449-456.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. My Servants the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Youngblood, Ronald. "A Holistic Typology of Prophecy and Apocalyptic." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 213-21. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p23isa-2@

@pict rend=gs.pixel ent=p23isa-3@

@pict rend=gs.pixel ent=p23isa-4@

Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 41 (Chapter Introduction)

INTRODUCTION TO ISAIAH 41

This chapter contains a summons to the enemies of Christ to come and try the cause between God and them before him; words of comfort to true believers, promising them help, protection, and provision; full conviction of idolaters, and their practices; and is closed with a promise of some great person, and what he will do unto them, and for the people of God. The summons is in Isa 41:1, expressed according to the forms used in courts of judicature. The issue of the controversy is put upon this foot, the raising up a certain person from the east, who it was that did it, which appearing to be the work of the Lord, proves the point contended about, Isa 41:2, the obstinate persistence of idolaters in their idolatry, notwithstanding this is observed, Isa 41:5, the people of God, under the names of Jacob and Israel, the objects of God's choice and affection, Isa 41:8 are encouraged against the fear of men, with promises of help and strength from the Lord, Isa 41:10 of confusion to their enemies, and victory over them, Isa 41:11, and of spiritual provisions, and great prosperity in their wilderness state, in which they should manifestly see the hand of the Lord, Isa 41:17 when the idolatrous nations are challenged to produce their strong reasons for their idolatry, and are put upon proving that their idols can foretell things to come, or do good or evil to men, or own they are nothing but an abomination, Isa 41:21 and then one is spoken of that should come as a mighty warrior, and tread down the Pagan princes, and a set of Gospel ministers should be sent, bringing good tidings to Zion, to the silencing of idolaters, and the cessation of idolatrous worship, Isa 41:25.