Text -- Isaiah 43:14 (NET)

The Lord Will Do Something New

43:14 This is what the Lord says, your protector, the Holy One of Israel: “For your sake I send to Babylon and make them all fugitives, turning the Babylonians’ joyful shouts into mourning songs.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 43:14

I have sent Cyrus against Babylon, to this very end, that he might deliver you out of captivity.

Wesley: Isa 43:14

The common people of Chaldea, who make fearful outcries, as they flee away from the Persians in ships.

JFB: Isa 43:14

Namely, the Medes and Persians (Isa 10:5-6; Isa 13:3).

JFB: Isa 43:14

"made to go down" to the sea (Isa 42:10), in order to escape the impending destruction of Babylon.

JFB: Isa 43:14

Rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Isa 13:14), distinct from the Chaldeans [MAURER].

JFB: Isa 43:14

Exulting in their ships with the joyous sailors--cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them (Isa 22:2; Zep 2:15). Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.

Clarke: Isa 43:14

The Chaldeans, whose cry is on the ships "The Chaldeans exulting in their ships"- Babylon was very advantageously situated both in respect to commerce, and as a naval power. It was open to the Persian Gulf by the Euphrates, which was navigable by large vessels; and being joined to the Tigris above Babylon by the canal called Naharmalca or the Royal River, supplied the city with the produce of the whole country to the north of it, as far as the Euxine and Caspian seas, Herod. 1:194. Semiramis was the foundress of this part also of the Babylonian greatness. She improved the navigation of the Euphrates, Herod. 1:184; Strabo, lib. xvi.; and is said to have had a fleet of three thousand galleys, Huet, Hist. du Commerce, chap. 11. We are not to wonder that in later times we hear little of the commerce and naval power of Babylon; for, after the taking of the city by Cyrus, the Euphrates was not only rendered less fit for navigation by being on that occasion diverted from its course and left to spread over the whole country; but the Persian monarchs, residing in their own country, to prevent any invasion by sea on that part of their empire, purposely obstructed the navigation of both the rivers by making cataracts in them, Strabo, ib., that is, by raising dams across the channel, and making artificial falls in them, that no vessel of any size or force could possibly come up. Alexander began to restore the navigation of the rivers by demolishing the cataracts upon the Tigris as far up as Seleucia, Arrian, lib. vii., but he did not live to finish his great designs; those upon the Euphrates still continued. Ammianus, 24:1, mentions them as subsisting in his time

The prophet therefore might very justly speak of the Chaldeans as glorying in their naval power in his time; though afterwards they had no foundation for making any such boast.

Calvin: Isa 43:14

14.Thus saith Jehovah The Prophet shews that Cyrus will be but a hired soldier, to render his services to the Lord for delivering his people. He does not indeed name Cyrus, but speaks of the army which he has under his command for subduing the Babylonians. ‘We know that this was accomplished by Cyrus and Darius, and that under the direction of God, who had foretold it long before. And not only does he speak to those who beheld the accomplishment of these things, but to all others whom the Lord wished to comfort by this hope of deliverance, of which they could not have formed the smallest conception. He addresses captives, who, having been oppressed by the cruel tyranny of the Babylonians, appeared to be beyond all hope of obtaining deliverance, and who might be apt to regard those promises as absurd, because in the opinion of men there was no visible hope of redemption. But we should yield this honor to the word, to believe what is otherwise incredible, that we may be encouraged to “hope against hope.” (Rom 4:18.) Such is the power of faith, that it must not be limited to the view of external objects, but rise above the heavens, and reach even to God himself.

For your sake I have sent to Babylon This is highly emphatic; for, while Cyrus was instigated by ambition and by an insatiable desire of power, and while there were many causes of the war, nothing was further from being generally believed, than that the destruction of that monarchy would shake the world, so that the Jews who were at that time most despicable in the eyes of men, would return to their native land. But God testifies that he will grant easy victories to the Persians, so that they shall subdue the East, because he will be reconciled to his Church.

For the same reason he begins by saying, that he is the Redeemer of his people, and the Holy One, to shew more clearly that he holds dear and precious those whom he has chosen to be his peculiar people. (Exo 19:6.) But this appears to be inconsistent with what we have formerly seen,

“We to thee who plunderest, for thou shalt be exposed to plunder,” (Isa 33:1;)

for the Lord declared that he would punish the cruelty of the Babylonians, and repay to them what they had deserved; but now he affirms that he sends the Persians to deliver his people. But these statements may easily be reconciled. Though the Lord punished the Babylonians, yet he had also a care of his people; for, as the providence of God extends throughout the whole world, so he takes a peculiar care of his Church, and, as the elect are the object of his special love, so he directs all things for their salvation. It is not without good reason, therefore, that he says that he sent, and that he was induced by undeserved favor to send, because he wished to be the Savior of his people.

And I made them come down For the same reason as before, he now adds that they shall come down at his command, because, although the Persians and Medes will have another object in view, yet their march shall be guided by heavenly impulse; and in this manner he wished to give an early testimony of his grace to the elect people, that they might not faint under many very distressing calamities. This promise ought therefore to have brought vast consolation to believers, that, although they were despised, and hated, and even abhorred by all, still they were dear to God; because he would at length assist them, and on their account would destroy the kingdom of the Babylonians.

They are all fugitives ¹⁶⁹ By saying that “they shall be fugitives,” he shews that he will give to Cyrus such success, that the Babylonians shall tremble at his arrival, and in terror shall throw down their arms, and betake themselves to flight. It often happens that a very powerful prince, abundantly supplied with military preparations, undertakes a war, but conducts it unsuccessfully; and therefore it was not enough that Cyrus should be sent with a powerful army, if he were not also crowned with success.

And a cry of the Babylonians in the ships To describe more fully the sudden flight, he adds that there shall be “a cry or noise in the ships;” for they were unable to escape by land. They had, indeed, a very convenient river, the Euphrates, which united with the river Tigris, by which they might easily have escaped. Yet even in this respect their expectation was disappointed on account of the bed of the river being dried up.

TSK: Isa 43:14

the Lord : Isa 43:1, Isa 44:6, Isa 54:5-8; Psa 19:14; Rev 5:9

For : Isa 43:3, Isa 43:4, Isa 44:24-28, Isa 45:1-5; Jer 50:2-11, Jer 50:17, Jer 50:18, Jer 50:27-34, Jer 51:1-11, Jer 51:24, Jer 51:34-37; Rev 18:20,Rev 18:21

nobles : Heb. bars, Isa 45:2

whose cry : Eze 27:29-36; Rev 18:11-19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 43:14

Thus saith the Lord your Redeemer - This verse commences another argument for the safety of his people. It is the assurance to the Jews in Babylon that he had sent to them a deliverer, and would bring down the pride of the Chaldeans, and demolish their city.

Your Redeemer - (See the note at Isa 43:1).

I have sent to Babylon - That is, the Persians and Medes, under the command of Cyrus (compare the note at Isa 13:3). This implies that God had command over all their armies and had the power of sending them where he pleased (compare the notes at Isa 10:5-6). This is to be understood as seen by the prophet in vision. He sees the armies of Cyrus encompass Babylon and the haughty city fall, and then says that God had sent or directed them there.

And have brought down all their nobles - Margin, ‘ Bars.’ But the word in this place probably means neither, but rather fugitives (compare the notes at Isa 27:1). The word used ( בריח bârı̂yach ), means sometimes bar, cross-bar, that which passed from one side of the tabernacle to the other through rings, in order to carry it; thou a harbor bolt of any kind Jdg 16:3; Neh 3:3. But the word may also denote one who flies; a fugitive; and is properly used in that sense here. The verb ברח bârach , from which the word is derived, means often to break away, to flee Gen 16:8; Gen 35:1, Gen 35:7; 1Sa 19:12; Job 27:22; Jon 1:3. Here it means those who endeavored to escape from the impending calamity and destruction; or it may refer to those who had taken refuge in Babylon from other lands, as Babylon was doubtless composed in part of those who had sought a refuge there from other nations - a conflux of strangers. But the former is the more probable interpretation; and the idea seems to be, that Yahweh had brought them down to their ships, or had led them to take refuge in their ships from the impending judgments. Jerome, however, understands it of removing the strong bars with which the prisoners of the exile Jews were protected, so that they would be permitted to go forth in peace and safety. Lowth renders it, ‘ I will bring down all her strong bars.’ The Septuagint renders it, φεύγοντες πάντας pheugontes pantas - ‘ All that fly.’ So the Syriac.

And the Chaldeans - The inhabitants of Babylon.

Whose cry is in the ships - Lowth renders this, ‘ Exulting in their ships.’ Noyes, ‘ Ships of their delight.’ The Vulgate, ‘ Glorying in their ships.’ The Septuagint, ‘ The Chaldeans shall be bound ( δεθήσονται dethēsontai ) in ships.’ The Syriac, ‘ Who glory in their ships.’ The sense is, probably, that the Chaldeans, when their city was taken, would seek to take refuge in their ships in which they would raise a shout (Rosenmuller). Or it may be, as Lowth supposes, that it was one of the characteristics of the Chaldeans, that they boasted of their ships, and of their commerce. Babylon was, as he remarks, favorably situated to be a commercial and naval power. It was on the large river Euphrates, and hence, had access to the Persian Gulf and the ocean; and there can be no doubt that it was engaged, in the height of its power, in commercial enterprises. On the north of the city, the Euphrates was united to the Tigris by the canal called Nahar Malca or the Royal River, and thus a large part of the produce of the northern countries, as far as the Euxine and Caspian seas, naturally descended to Babylon (Herod. i. 194).

Semiramis, the founder of Babylon, is said to have had a fleet of three thousand galleys. After the taking of the city by Cyrus, we hear indeed little of the commerce of Babylon. The Euphrates was diverted from its course, and spread over the adjacent country; and the Persian monarchs, in order to prevent the danger of invasion from that quarter, purposely obstructed the navigation, by making dams across both the Tigris and the Euphrates (Strabo xvi.) It is not to be deemed remarkable, therefore, that, in the times of its prosperity, the city of Babylon should be noted for its commerce; or as a city exulting in its shipping, or raising the sailor’ s cry - a cry such as is heard in any port now where shipping abounds. The word rendered ‘ cry’ ( רנה rinnâh ) denotes properly a shout of rejoicing or joy 1Ki 22:36; Psa 31:6; Psa 42:5; and then also a mournful cry, an outcry, wailing Psa 17:1; Psa 61:2. Here it may mean the joyful cry of commerce; the shout of the mariner as he leaves the port, or as he returns to his home - the shout, the clamor, which is heard at the wharfs of a commercial city. Such a cry is alluded to by Virgil in the naval games which AEneas celebrated:

- ferit athera clamor

Nauticus .

AEneid, v. 140, 1.

The sense here is, that God had sent to bring down that exulting city, and to destroy all the indications of its commercial importance and prosperity.

Poole: Isa 43:14

I have sent to Babylon I have sent Cyrus, and the Medes and Persians with him, to war against Babylon, to this very end and purpose, that he might deliver you out of captivity, and restore you to your land according to promise.

Have brought down from that height of power and glory to which they were advanced.

All their nobles their princes and great commanders, who as they are called shields, Psa 47:9 , so here they are called bars, for the same reason, because of that strength and defence which they give to their people.

The Chaldeans the common people of Chaldea, together with their great men who had palaces in Babylon.

Whose cry is in the ships who make fearful outcries, as they flee away from the Persians in ships; which they had opportunity to do, because of their two great and famous rivers Euphrates and Tigris, and the several branches of them.

Haydock: Isa 43:14

Bars. Septuagint, "fugitives." Theodotion, "strong ones." ---

Glorying. Septuagint, "shall be bound in ships," to be sent beyond the Caspian Sea. (Calmet) ---

Cyrus was victorious for the sake of God's people; for he will not neglect his Church. (Worthington)

Gill: Isa 43:14

Thus saith the Lord, your Redeemer,.... That redeemed Israel out of Egypt, and would redeem the Jews from Babylon in a short time, and be the author of a greater redemption to his people than either of these, even a spiritual and eternal one:

the Holy One of Israel; see Isa 43:3, holy in himself, holiness to Israel, and faithful to his promises:

for your sake I have sent to Babylon: Cyrus and his army to take it, in order to deliver the Jews from their captivity in it. The Targum wrongly paraphrases it to the sense quite contrary,

"for your sins have I carried you captive unto Babylon:''

and have brought down all their nobles; from their seats of honour and glory, stripped them of all their grandeur and dignity, and reduced them to a low and mean estate. This is to be understood of the princes and nobles of Babylon, who fell with the city, as their king did: or, "their bars" ^l; for what bars are to houses and cities, that princes should be to the people, the defence and protection of them. Though some think this refers to the gates of Babylon, and the strong bars of them now broken; see Isa 45:2. The Septuagint, Syriac, and Arabic versions render it "fugitives"; and which some understand of the Jews, who were as such in Babylon, but now should be brought out of it; which sense is countenanced by the above versions, which render it, I will raise up, bring, or bring back, "all the fugitives" ^m; others of the Chaldeans, who should be forced to fly upon the taking of their city; but the first sense seems best, which distinguishes them from the common people in the next clause:

and the Chaldeans, whose cry is in their ships; who used to glory in their shipping they had in the river Euphrates, as the Vulgate Latin and Syriac versions render it; and so the Targum calls their ships, "ships of their praise"; where, and of which, they used to make their ovations and triumphs; and the word ⁿ used has the signification of shouting for joy: or rather, "whose cry is to the ships" ^o; as it might be, when they found Cyrus and his army had got into the city, then their cry was, to the ships, to the ships, that lay in the river hard by, in order to make their escape; or their cry was, when they were "in" the ships, even in a way of lamentation and distress, because they could not get them off, Cyrus having drained the river; or it refers to their cry, when put aboard the ships that belonged to the Medes and Persians, in order to the transporting them into other countries. Such a howling there will be when mystical Babylon is destroyed, Rev 18:17.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 43:14

¹ tn Or “kinsman redeemer.” See the note at 41:14.

² sn See the note on the phrase “the Holy One of Israel” in 1:4.

³ tn Heb “and I bring down [as] fugitives all of them.”

⁴ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

Geneva Bible: Isa 43:14

Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have ^{( n )} brought down all their nobles, and the Chaldeans, whose cry [is] in ^{( o )} the ships.

^{( n )} By Darius and Cyrus.

^{( o )} They will cry when they would escape by my water, seeing that the course of the Euphrates is turned another way by the enemy.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 43:1-28

1 The Lord comforts the church with his promises.

8 He appeals to the people for witness of his omnipotency.

14 He foretells them the destruction of Babylon,

18 and his wonderful deliverance of his people.

22 He reproves the people as inexcusable.

MHCC: Isa 43:14-21

The deliverance from Babylon is foretold, but there is reference to greater events. The redemption of sinners by Christ, the conversion of the Gentiles, and the recall of the Jews, are described. All that is to be done to rescue sinners, and to bring the believer to glory, is little, compared with that wondrous work of love, the redemption of man.

Matthew Henry: Isa 43:14-21

To so low an ebb were the faith and hope of God's people in Babylon brought that there needed line upon line to assure them that they should be released out of their captivity; and therefore, that they might have strong consolation, the assurances of it are often repeated, and here very expressly and encouragingly.

I. God here takes to himself such titles of his honour as were very encouraging to them. He is the Lord their Redeemer, not only he will redeem them, but will take it upon him as his office and make it his business to do so. If he be their God, he will be all that to them which they need, and therefore, when they are in bondage, he will be their Redeemer. He is the Holy One of Israel (Isa 43:14), and again (Isa 43:15), their Holy One, and therefore will make good every word he has spoken to them. He is the Creator of Israel, that made them a people out of nothing (for that is creation), nay, worse than nothing; and he is their King, that owns them as his people and presides among them.

II. He assures them he will find out a way to break the power of their oppressors that held them captives and filled up the measure of their own iniquity by their resolution never to let them go, Isa 14:17. God will take care to send a victorious prince and army to Babylon, that shall bring down all their nobles, and lay their honour in the dust, and all their people too, even the Chaldeans, whose cry is in the ships (for seamen are apt to be noisy), or whose cry is to the ships, as their refuge when the city is taken, that they may escape by the benefit of their great river. Note, The destruction of Babylon must make way for the enlargement of God's people. And in the prediction of the fall of the New Testament Babylon we meet with the cries and lamentations of the sailors, Rev 18:17, Rev 18:18. And observe, It is for Israel's sake that Babylon is ruined, to make way for their deliverance.

III. He reminds them of the great things he did for their fathers when he brought them out of the land of Egypt; for so it may be read (Isa 43:16, Isa 43:17): " Thus saith the Lord, who did make a way in the sea, the Red Sea, and did bring forth Pharaoh's chariot and horse, that they might lie down together in the bottom of the sea, and never rise, but be extinct. He that did this can, if he please, make a way for you in the sea when you return out of Babylon, and will do so rather than leave you there."Note, For the encouragement of our faith and hope, it is good for us often to remember what God has done formerly for his people against his and their enemies. Think particularly what he did at the Red Sea, how he made it, 1. A road to his people, a straight way, a near way, nay, a refuge to them, into which they fled and were safe the waters being a wall unto them. 2. A grave to his enemies. The chariot and horse were drawn out by him who is Lord of all hosts, on purpose that they might fall together; howbeit, they meant not so, Mic 4:11, Mic 4:12.

IV. He promises to do yet greater things for them than he had done in the days of old; so that they should not have reason to ask, in a way of complaint, as Gideon did, Where are all the wonders that our fathers told us of? for they should see them repeated, nay, they should see them outdone (Isa 43:18): " Remember not the former things, from them to take occasion, as some do, to undervalue the present things, as if the former days were better than these; no, you may, if you will, comparatively forget them, and yet know enough by the events of your own day to convince you that the Lord is God alone; for, behold, the Lord will do a new thing, no way inferior, both for the wonder and the worth of the mercy, to the things of old."The best exposition of this is, Jer 16:14, Jer 16:15; Jer 23:7, Jer 23:8. It shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; that is an old thing, the remembrance of which will be in a manner lost in the new thing, in the new proof that the Lord liveth, for he brought up the children of Israel out of the land of the north. Though former mercies must not be forgotten, fresh mercies must in a special manner be improved. Now it springs forth, as it were a surprise upon you; you are like those that dream. Shall you now know it? And will you not own God's hand in it?

V. He promises not only to deliver them out of Babylon, but to conduct them safely and comfortably to their own land (Isa 43:19, Isa 43:20): I will make a way in the wilderness and rivers in the desert; for, it seems, the way from Babylon to Canaan, as well as from Egypt, lay through a desert land, which, while the returning captives passed through, God would provide for them, that their camp should be both well victualled and under a good conduct. The same power that made a way in the sea (Isa 43:16) can make a way in the wilderness, and will force its passage through the greatest difficulties. And he that made dry land in the waters can produce waters in the dryest land, in such abundance as not only to give drink to his people, his chosen, but to the beasts of the field, also the dragons and the ostriches, who are therefore said to honour God for it; it is such a sensible refreshment, and yields them so much satisfaction, that, if they were capable of doing it, they would praise God for it, and shame man, who is made capable of praising his benefactor and does not. Now, 1. This looks back to what God did for Israel when he led them through the wilderness from Egypt to Canaan, and fetched water out of a rock to follow them; what God did for them formerly he would do again, for he is still the same. And, though we do not find that the miracle was repeated in their return out of Babylon, yet the mercy was, in the common course of Providence, for which it became them to be no less thankful to God. 2. It looks forward, not only to all the instances of God's care of the Jewish church in the latter ages of it, between their return from Babylon and the coming of Christ, but to the grace of the gospel, especially as it is manifested to the Gentile world, by which a way is opened in the wilderness and rivers in the desert; the world, which lay like a desert, in ignorance and unfruitfulness, was blessed with divine direction and divine comforts, and, in order to both, with a plentiful effusion of the Spirit. The sinners of the Gentiles, who had been as the beasts of the field, running wild, fierce as the dragons, stupid as the owls or ostriches, shall be brought to honour God for the extent of his grace to his chosen among them.

VI. He traces up all these promised blessings to their great original, the purposes and designs of his own glory (Isa 43:21): This people have I formed for myself, and therefore I do all this for them, that they may show forth my praise. Note, 1. The church is of God's forming, and so are all the living members of it. The new heaven, the new earth, the new man, are the work of God's hand, and are no more, no better, than he makes them; they are fashioned according to his will. 2. He forms it for himself. He that is the first cause is the highest end both of the first and of the new creation. The Lord has made all things for himself, his Israel especially, to be to him for a people, and for a name, and for a praise; and no otherwise can they be for him, or serviceable to him, than as his grace is glorified in them, Jer 13:11; Eph 1:6, Eph 1:12, Eph 1:14. 3. It is therefore our duty to show forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service. As he formed us, so he feeds us, and keeps us, and leads us, and all for himself; for every instance therefore of his goodness we must praise him, else we answer not the end of the beings and blessings we have.

Keil-Delitzsch: Isa 43:14-15

In close connection with the foregoing prophecy, the present one commences with the dissolution of the Chaldean empire. "Thus saith Jehovah, your Redeemer, the Holy One of Israel, For your sake I have sent to Babel, and will hurl them all down as fugitives, and the Chaldeans into the ships of their rejoicing. I, Jehovah, am your Holy One; ( I ) Israel's Creator, your King." Hitzig reads באניות , and adopts the rendering, "and drowned the shouting of the Chaldeans in groaning."Ewald also corrects Isa 43:14 thus: "And plunge their guitars into groanings, and the rejoicing of the Chaldeans into sighs."We cannot see any good taste in this un-Hebraic bombast. Nor is there any more reason for altering ברייחם (lxx φεύγοντας ) into ברייחם (Jerome, vectes ), as Umbreit proposes: "and make all their bolts

(Note: This would require כּל־בּריחיה .)

fall down, and the Chaldeans, who rejoice in ships"(bāŏniyōth ). None of these alterations effect any improvement. For your sakes, says Jehovah, i.e., for the purpose of releasing you, I have sent to Babylon (sc., the agents of my judgments, Isa 13:3), and will throw them all down (viz., the πάμιμκτος ὄχλος of this market of the world; see Isa 13:14; Isa 47:15) as fugitives (bârı̄chı̄m with a fixed kametz , equivalent to barrı̄chı̄m ), i.e., into a hurried flight; and the Chaldeans, who have been settled there from a hoary antiquity, even they shall be driven into the ships of their rejoicing (bŏŏniyōth , as in Pro 31:14), i.e., the ships which were previously the object of their jubilant pride and their jubilant rejoicing. והורדתּי stands in the perf. consec. , as indicating the object of all the means already set in motion. The ships of pleasure are not air-balloons, as Hitzig affirms. Herodotus (i. 194) describes the freight ships discharging in Babylon; and we know from other sources that the Chaldeans not only navigated the Euphrates, but the Persian Gulf as well, and employed vessels built by Phoenicians for warlike purposes also.

(Note: See G. Rawlinson, Monarchies , i. 128, ii. 448.)

הוריד itself might indeed signify "to hurl to the ground"(Psa 56:8; Psa 59:12); but the allusion to ships shows that בּ הוריד are to be connected (cf., Isa 63:14), and that a general driving down both by land and water to the southern coast is intended. By thus sweeping away both foreigners and natives out of Babylon into the sea, Jehovah proves what He is in Himself, according to Isa 43:15, and also in His relation to Israel; we must supply a repetition of אני here ( Isa 43:15 ), as in Isa 43:3 . The congregation which addresses Him as the Holy One, the people who suffer Him to reign over them as their King, cannot remain permanently despised and enslaved.

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 42:10--44:23

God's purposes for His servants 42:10-44:22

The section of Isaiah that I have titled "God's promises to His servants" (41:1-42:9) sets the stage and introduces themes that Isaiah proceeded to develop in this section. Those themes are the certainty of redemption (42:10-43:7), the witness to redemption (43:8-44:20), and the memory of redemption (44:21-22).

Constable: Isa 43:8--44:21

The witness to redemption 43:8-44:20

Isaiah continued to show that Yahweh was both willing and able to deliver His people, a theme begun in 42:10. He confronted the gods, again (cf. 41:21-29), but this time he challenged them to bring forth witnesses to their deity, namely, people who could confirm their ability to predict the future. The captive Judeans were Yahweh's witnesses. They would, despite their spiritual blindness and deafness, give witness to His ability to predict their salvation and to accomplish it.

God would make His people the evidence of His deity (vv. 8-13).

43:8 Isaiah summoned an unidentified authority to bring out the Israelites, the spiritually blind and deaf (cf. 42:18-25; cf. Deut. 29:4; Jer. 5:21). The setting of this scene is a courtroom. The prophet was summoning them so God could address them (v. 10) as His witnesses. Imagine calling blind and deaf people as witnesses in a court of law! Yet the Lord would use even them to testify to His greatness.

43:9 Isaiah pictured all the nations in this courtroom. Some had already assembled, and others were on their way. Who among them, the prophet asked, could proclaim former things. These "former things" probably refer to things predicted in the past that had since come to pass.⁴⁴⁵ No one among the nations, none of their gods, could predict the future and then bring it into existence. Only Yahweh could do this. Furthermore, no one could serve as a witness that the idols could do this or confirm the testimony of someone else that they could.⁴⁴⁶

43:10 Yahweh pointed to the people of Israel, His servant, as those who would be His witnesses that he could predict the future and bring it to pass. For example, He had promised to make Abraham a great nation, to deliver the Israelites from Egyptian bondage and to give them Canaan, and to make David's dynasty secure. He had fulfilled all these promises and more. In the process He had made the Israelites His witnesses so they would learn that He alone is the true God (cf. Exod. 3:14).⁴⁴⁷

43:11-13 Yahweh alone, among all the "gods," is the only real deliverer, the one who knows the future, and the sovereign. He is unique. None of the idols were Yahweh. The Israelites could bear witness to that, but they were blind and deaf. Therefore the Lord had to testify in His own behalf.

"In the first part of his book, Isaiah had demonstrated that God alone can be trusted, that all other resources, especially the nations, would fail. Now he is showing that when we have refused to trust and have reaped the logical results of our false dependencies, God alone can save."⁴⁴⁸

Yahweh was the only God from the very beginning. Since He is the only deliverer, no other god can deliver people from His hand or overrule His decisions. It was foolish, then, for the Israelites, as it is for all God's people, to look to anyone or anything else for salvation.

In the future God would use Israel to demonstrate to the world in a fresh way that He was the only Savior, as He had done in the past. He would make His people the evidence of His deity by delivering them from captivity in Babylon (43:14-21) and from their sins (44:1-5). His salvation would be in spite of their lack of righteousness (43:22-28).

43:14 Yahweh, Israel's Redeemer and the Holy One of Israel (cf. 41:14), would bring judgment on Babylon for the sake of the Israelites. His judgment would be for their sake in two senses: it would demonstrate His sovereignty to them in a fresh way, and it would fulfill His covenant promises to preserve them. The Babylonians would flee as fugitives from the Lord and His instrument of punishment, the Medo-Persians. Isaiah pictured them fleeing in boats south down the Euphrates River.⁴⁴⁹ The Chaldeans, so-called by the Assyrians, were the warriors of southern Mesopotamia who forged the Babylonian Empire.

43:15 Reminders of who Israel's God is (vv. 14a, 15) bracket the promise of deliverance (v. 14b). God would not deliver His people because of who they were but because of whose they were. He was Yahweh who had revealed Himself to them at Sinai and made a covenant with them. He was their Holy One who had showed them how to share in His holiness and so enjoy His fellowship. He was the Creator of Israel who had brought them into existence from nothing. And He was their King who was the true sovereign and father of their nation, who owned them, and to whom they owed their allegiance.

43:16-17 The prophet gave an unusually long description of the giver of the promise to follow (vv. 18-21) because of the unusual content of the promise. The one giving the prediction was the one who in power, love, and faithfulness had delivered His people from Egypt in the Exodus. His destruction of the Egyptian adversary had been final.

43:18 Obviously God did not want His people to forget what He had done for them in the Exodus, but neither did He want them to look back on that event and conclude that it was His only act of redemption or the only method He could use to redeem them. The Exodus exemplified God's ability, but it did not set a pattern that He had to follow thereafter (cf. Jer. 23:7-8).

43:19-20 God was going to do a new thing for Israel, something that would appear unexpectedly, like a sprout from barren soil. The Israelites would become aware of it even though they had no knowledge of it at that time. He would do for the captives in Babylon what He had done for their ancestors in Egypt, namely, make a highway for them through the wilderness and provide them with water (cf. Exod. 17). Instead of turning a sea into dry land He would turn the dry land into waterways (cf. 35:6-7). These images picture a second Exodus. Even the animals would acknowledge God's greatness as they observed His acts and benefited from His goodness to His people.

"Here we see the acts of God bringing the whole world into harmony, a feature which will be perfected in the Messianic day (11:6-9[; 65:25]). Here, the journeying people are met by a transformed world (19cd) into which the animal creation gladly enters with benefit."⁴⁵⁰

43:21 More important, God's chosen people, whom He carefully formed for Himself, not ultimately for their own welfare, would praise Him. God created Israel for His own praise, as human witnesses to His greatness. This continues to be the function of God's people (cf. Luke 1:74-75; Eph. 1:4-6; 1 Pet. 2:9).

"Still a third and more glorious Exodus' will take place when the Messiah returns to regather His people (cf. 43:5-6) and establish His millennial reign on earth."⁴⁵¹

Isaiah now clarified that the reason for this great blessing that God promised the Israelites lay in Himself, not in them (43:22-28). Their salvation would come out of His grace; it would not be a reward He owed them for their obedience (cf. Eph. 2:8-9).

43:22 The Israelites would genuinely worship God for His coming deliverance of them (v. 21), but at present they were not doing so. They had forsaken their God, and their praise was only formal rather than heartfelt (cf. 1:11-14; 66:3; Jer. 7:5-10; Hos. 6:6; Amos 4:4-6; Mic. 6:3-8; Mal. 1:13; 2:17; Matt. 15:9).

43:23-24 The people had brought few sacrifices and offerings to the Lord even though His requirements of them in this regard were not excessive, and even what they had brought had not touched Him. Sweet cane (calamus) was an ingredient in the anointing oil (cf. Exod. 30:23; Jer. 6:20). What they had brought to Him in abundance was sin and iniquity. He was more weary of their worship than they were.

43:25 The Lord Himself (cf. v. 11) would forgive His people for His own sake, not because they had earned forgiveness with their worship. Forgiveness of sin is a divine prerogative (cf. Matt. 9:2-6). He pictured forgiveness as erasing something previously written on a record (cf. 44:22; 2 Kings 21:13; Ps. 51:1, 9). Another figure, forgetting sins committed against Himself, strengthens the promise of forgiveness (cf. Jer. 31:34; Mic. 7:18-19).⁴⁵² It is sin, not captivity, that was the root trouble that needed dealing with. Later Isaiah revealed that God would deal with it through His Servant's ministry (53:10-12).

43:26 Here God offered His people the opportunity to correct Him if what He had said was false or to remind Him of something that He may have forgotten (v. 25; cf. 1:18). This heavily ironic offer would have drawn a silent admission of guilt from honest Israelites. Their sin was the root of their troubles, and all their goodness could not get them out of their difficulties.

". . . until we recognize our need for grace, all our energies, energies designed for the praise of God [v. 21], will be spent in fruitless self-justification."⁴⁵³

43:27 Israel's sin was traceable all the way back to her namesake, Jacob (v. 22; cf. Deut. 26:5; Hos. 12:2-4).⁴⁵⁴ Even the leaders of Israel had consistently sinned against the Lord (cf. 9:15; 28:7; 29:10; Jer. 5:31). It was not just the present generation that was unacceptable to Him.

43:28 God would also pollute the priests with guilt since they had for generations polluted His sacrifices with their guilt (cf. 1 Chron. 24:5). They, of all people, should have been holy since they dealt with the holy things connected with Israel's worship (cf. 65:2-5; Lev. 10:3). God would consign the whole nation to the ban (Heb. herem), something devoted to destruction. Israel had become like Canaan (cf. 1:9-10; Josh. 6:17; 1 Sam. 15:21), and it would become the object of Gentile reviling as Canaan had been for the Israelites.

God would make His people the proof of His deity by delivering them from captivity in Babylon (43:14-21) and from their sins (44:1-5). The present pericope expands the focus of God's promise from physical to spiritual deliverance and extends it from a near to a more distant fulfillment.

44:1 The Lord again summoned His chosen servant Israel to pay attention to what He was about to say (cf. 43:1). Judgment was not Yahweh's final word to His people. This new word would be good news in contrast to what had immediately preceded (cf. 43:28).

44:2 Yahweh, the covenant God who formed Israel into a nation, would help her. Therefore His chosen servant should not fear (cf. 41:10, 14; 43:1) even though Israel had fallen far short of God's desires for her. The name "Jeshurun" means "upright one" (cf. Deut. 32:5; 33:5, 26). Even though Israel had stumbled badly, she was still upright because God had held her up. "Jacob" (deceiver) may represent what Israel was in the past and "Jeshurun" (upright) what she would be in the future.

44:3 The Lord promised to pour out His Spirit on the Israelites in the future. This gift would have the same result for the nation as pouring water on dry ground would have for the landscape. It would bring refreshment and new life, indeed, a whole new spiritual attitude (cf. 32:15; Jer. 31:31-34; Ezek. 36:26-27; 37:7-10; Joel 2:28-29). Blessing would come to the descendants of Isaiah's audience.⁴⁵⁵

Since this is a promise specifically to the Israelites, they would be the special recipients of this outpouring. Thus it must still be future. The giving of the Spirit in the apostolic age, first on the day of Pentecost and then on several subsequent occasions, was not a gift to Israel but to the church, not to Jews uniquely but to Jews and Gentiles equally (cf. Acts 11:15).⁴⁵⁶

44:4 Then the Israelites would grow like flowers among the grass and like poplars planted beside streams of water (cf. Ps. 1:3; Jer. 17:8). The Old Testament writers often regarded numerous progeny as a sign of divine blessing (cf. Gen. 15:5; Ps. 127:3-5).

44:5 In that day it will be an honor to be a member of the nation of Israel (cf. Ps. 87:4-6), not a dishonor (cf. 43:28; Ezek. 36:19-20). Many people will come to Yahweh because of His blessing on Israel.⁴⁵⁷ Some will even write their identification with Yahweh on their hands.⁴⁵⁸ This was a practice of some people in the ancient world who wanted to make their commitment to some individual prominent (cf. Deut. 6:8). A soldier sometimes wrote the name of his commander on his hand, a slave bore the name of his master, and a devotee did the same with the name of his god.⁴⁵⁹

The Israelites would be God's witnesses (44:6-8), but the idols have no true witnesses (44:9-20). This is the climactic section of 42:10-44:22, "God's purposes for His servants." God's claims (vv. 6-8) contrast with the folly of idolatry and the world view from which it springs (vv. 9-20). God's initiative contrasts with human initiative.

44:6 With the titles he chose, the Lord highlighted His special relationship with Israel, His intentions for the nation, and His ability to fulfill those intentions. As Israel's near kinsman, He would not allow her to perish. He is incomparable; there is no one like Him. The gods are not God. The same terminology used in this verse describes Jesus Christ later in Scripture (Rev. 1:17; 2:8; 21:6; 22:13).

44:7 The proof of God's uniqueness is His ability to foretell the future and then bring it to pass. Anyone who claims to be able to do this must prove to God that he has done it. God's creation of Israel and His revelation of the future to and through her is the great proof of His deity.

44:8 The Israelites should not fear even though they were heading for captivity. God had told them that they would return from captivity as well as go into it. When they did return, they would be able to witness to the world that the Lord had predicted and performed both events. In the meantime they could seek refuge in their Rock, their only support and protector.

"The character of God is the ultimate assurance of His people."⁴⁶⁰

Seeking refuge in idols is not only fruitless but fatal (vv. 9-20). The idols have no witnesses to their ability to forecast and control the future. They are nothing (vv. 9-11), and their worshippers are confused (vv. 12-17) and blind (vv. 18-20). If Isaiah could show that it was foolish to think that supreme power resided in an idol, he could expose the heresy of paganism. This he did in this pericope.

"This extended exposé was doubtless intended to strengthen the Jews against the allurements of paganism during the long captivity in Babylon."⁴⁶¹

44:9 The prophet began by stating his premise. Idol makers engage in futile (Heb. tohu) activity because the idols they make do not profit people. Those who promote idol worship do not see the folly of idolatry themselves, and they will be ashamed by the failure of their gods.

44:10 This rhetorical question means, who would be so foolish as to fashion an idol when it does not profit anyone? The whole idea of making idols seemed ridiculous to Isaiah (cf. 40:18; 43:7, 10).

"Isaiah points to the mere humanity of the craftsmen (10-11), their frailty (12) and the man-dominated conceptions governing their theology (13)."⁴⁶²

44:11 All the companions of the craftsman who makes an idol, other idolaters, will be put to shame, namely, idol worshippers as well as idol makers. The reason is that the makers of these gods are mere men. Rather than God creating man, man creates gods. This makes man superior to his gods. The fact that there are many people in this group of idol makers and worshippers does not change the fact that all of them will be ashamed by the impotence of their gods.

Verses 12-17 describe the construction of an idol, which process witnesses to the inability of idols to do anything. This whole section bristles with sarcasm.

44:12 The man who would make a god has to expend a great deal of effort on it.⁴⁶³ This is a laborious and exhausting process. God, of course, did not grow weary making man. He made him with a word. Furthermore because God made the Israelites they did not need to grow weary (40:28-31). Because He carried them (45:20; 46:3) they did not need to become hungry and thirsty (43:19-20).

44:13 Idol-making is a complex process involving many steps and requiring much activity and some human skill. The whole idea is to create a god in the closest possible likeness to man, supposedly the highest form of life, complete with man's needs. Here a carpenter rather than a blacksmith is the craftsman. The type of craftsman really does not matter since any human will do.⁴⁶⁴

"We have not progressed beyond that today. The doctrine called humanism is only an abstract form of this age-old effort. We will be God, and God will be us."⁴⁶⁵

44:14 As shepherds raised some sheep for sacrifice, so the idol craftsman, here a forester, planted a tree with a view to making a god out of it one day "for himself." He wanted wood that would not rot, but the type of wood itself really does not matter. The god is perfectly passive and dependent on its human creator throughout the whole process. How can such a creation possible help people?

44:15-16 The craftsman uses one piece of wood to make an idol and another piece out of the same tree as fuel to warm and feed himself. Really the piece he burns does him more good than the piece he worships. The piece burned serves man and delivers him from the cold and hunger, but the piece not burned demands human service and only promises deliverance (cf. Acts 17:29; 1 Cor. 8:4-8). Instead of thanking the Creator for the wood, the idolater uses what the Creator has made to make a god in his own image that he thanks (cf. Rom. 1:18-23).

44:17 The leftover piece becomes the idol. How can what is the result of human effort and care, an idol, put forth any effort and care for its builder? Worshipping and praying to a graven image is absurd (cf. Matt. 6:7-8).

"John Knox, in decrying the idolatry of the Mass, parodied this passage with devastating effect: With part of the flour you make bread to eat, with the residue you fashion a god to fall down before'."⁴⁶⁶

Isaiah concluded his exposé of paganism by highlighting the blindness of idol worshippers.

44:18-19 Pagans do not see the folly of idol worship because God has blinded their minds (cf. 6:9-10; 29:14). Having chosen to refuse the revelation of God that He has given them in nature, He makes it impossible for them to see the truth (cf. Rom. 1:18-24; 2 Thess. 2:10-11). If this were not the case they would see and abandon their practices since it is so clear that man-made gods are not deity.

Modern man is in the same position as his ancient counterpart. Westerners do not cut down trees and fashion blocks of wood into idols that we put on shelves in our houses and bow down to. But we work long hours to be able to purchase some man-made object (of clothing, jewelry, transportation, communication, entertainment, etc.) that we then hope will provide us with what only God can provide. Tragically, we do not even view this as idolatry because we too are blind.

44:20 Pursuing idols is like feeding on ashes. No satisfaction but eventual disgust and death follow. The idol is good for nothing but burning (v. 15), and the person who worships an idol will finally find himself with nothing but ashes instead of an idol. The person who pursues this path to satisfaction has been deceived by his own heart. He cannot deliver himself out of such a trap. He has become addicted. He must cry out for deliverance to Another who has the power to enlighten the blind.

Guzik: Isa 43:1-28

Isaiah 43 - Fear Not

A. Reasons not to fear.

1. (1) Fear not, knowing you belong to the LORD.

But now, thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: "Fear not, for I have redeemed you; I have called you by your name; you are Mine."

a. Says the LORD, who created you . . . and He who formed you: God speaks to His people as their Creator. God has a special and unique claim upon us because He is our Creator. When men forget or reject God as Creator, they fail in the most basic obligation they have to God.

b. Fear not: This is a command, accompanied by promises. By outward circumstances, the people of Judah had reason to be afraid of Babylon's army and exile. God points them past the present circumstances to both this command and promise.

c. For I have redeemed you: Not only did Israel have obligation to God as their Creator, by also as their Redeemer. He is the one who bought them out of literal exile and spiritual slavery.

i. The redeemer bought an unfortunate relative out of their slavery and debt. He rescued them, and paid the slave price or debt they could not pay. When God calls Himself our Redeemer, it looks forward to the price that must be paid for our salvation.

d. I have called you by your name; You are mine: God twice owns His people. He has right of ownership both as Creator and Redeemer. His ownership is personal, because He says I have called you by your name. His ownership is certain, because He seals it by saying You are mine.

i. Knowing we belong to the LORD is a wonderful answer to fear. We can know that He holds us, protects us, guards us, and cares for us. We can know that He would not have created, redeemed, and called us unless He intended to finish His work in us. How can we be afraid when we know this God is for us, is looking out for our interests?

2. (2-7) Fear not, knowing the LORD is with you.

When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame scorch you. For I am the LORD your God, the Holy One of Israel, your Savior; I gave Egypt for your ransom, Ethiopia and Seba in your place. Since you were precious in My sight, you have been honored, and I have loved you; therefore I will give men for you, and people for your life. Fear not, for I am with you; I will bring your descendants from the east, and gather you from the west; I will say to the north, 'Give them up!' and to the south, 'Do not keep them back!' Bring My sons from afar, and My daughters from the ends of the earth; everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him.

a. When you pass through the waters, I will be with you: Through any potential obstacle, God will be with us. Deep waters? I will be with you. Must you walk through the fire? Then you shall not be burned. When God is with us, He is for us, and who can be against us?

i. Israel had and would have their trials, but we have ours also. Trials are inevitable; it doesn't say if you pass through the waters, it says when you pass through the waters. The text doesn't say, "When you walk on a luxurious padded carpet, I will be with you." It says God will be with us in the toughest of circumstances. Trials are varied; sometimes we face waters, sometimes rivers, and sometimes fire. Floods overwhelm, fires consume.

ii. The mention of the LORD's presence and protection in the fire reminds of the story of the three sons of Judah cast into the Babylonian furnace, because they would not bow or bend to worship an idol. They also were preseved in the fire by the presence of God (Daniel 3:19-25).

iii. This passage is also full of images from the Exodus from Egypt. "The statement, 'I am the Lord, your God' would remind every Jewish reader of Exodus 20, where the divine description is followed by the words 'who brought you out of Egypt, out of the land of slavery' (Exodus 20:2). So, learning from this past event, they could rest in his promise to bring them again into their own land." (Grogan)

iv. "Israel is just as indestructible as God's Word and Covenant are. Whoever can annihilate Israel can do more than Satan and all the powers of hell have been able to do in ages past. What is true of Israel, however, is equally true of the Church. Against it, too, the flames have raged and the waters have boiled but, according to His promise, the Lord Jesus has always been with her." (Bultema)

b. But God helping us, we can walk through the fire. We don't have to panic, we don't have to fear, and we don't have to run as if we didn't trust God. He can so strengthen us in our trials that we can walk through the fire!

i. "Walking is the pace at which you go when you are not in a hurry, when you are not concerned or alarmed. When you are not burdened or anxious, then you walk. 'He that believeth shall not make haste' (Isaiah 29:16)." (Redpath)

c. Since you were precious in My sight: God here describes the motivation for His work of redemption. He loves us! We are precious in His sight! This is an Old Testament example of the truth in John 3:16: For God so loved the world, that He gave His only begotten Son.

i. "To prove His love for His people, God was willing to give Egypt, Cush, and Seba as a ransom for Israel. These three nations may symbolize Israel's great worth, or they may have been named in anticipation of the subsequent Persian conquests." (Wolf)

d. Fear not, for I am with you; I will bring your descendants from the east: God's presence and blessing with Israel would also be demonstrated by unleashing the shackles of their exile. They could have hope for the future because they knew they were called by the name of the LORD, and they were created for His glory.

i. Whom I have created for My glory means that God not only has created us, but that He has created us for a purpose. If we have no Creator, then we are purposeless; but God has created us and He did it for a purpose, creating us for His glory. This means that when we are glorifying God, we are fulfilling the purpose we were created for, and will therefore be the most happy and fulfilled.

B. Witnesses to the work of the LORD.

1. (8-9) The nations and the people of Israel are called to either prove their case or accept God's.

Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations be gathered together, and let the people be assembled. Who among them can declare this, and show us former things? Let them bring out their witnesses, that they may be justified; Or let them hear and say, "It is truth."

a. Bring out the blind people who have eyes: Previously, in Isaiah 42:19, the LORD spoke of His blind and deaf servants, who had willingly closed their eyes and ears to His truth and ways. Now, God tells these blind and deaf servants of His come forth - with all the nations who will be gathered together.

b. What do they come together for? Who among them can declare this, and show us former things? Let them bring out their witnesses. God invites both His blind, deaf people and the nations to prove Him wrong or themselves right in their rejection of Him. It is if God is saying, "You have chosen to worship and honor other gods. Come before Me now and justify yourself. Bring plenty of witnesses."

i. "We must not miss the pathos: imagine any litigant depending on the blind to testify to what they have seen and the deaf to what they have heard!" (Motyer)

2. (10-13) The LORD commissions His witnesses.

"You are My witnesses," says the LORD, "And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me. I, even I, am the LORD, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign god among you; therefore you are My witnesses," says the LORD, "that I am God. Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?"

a. You are My witnesses: God's people had witnessed the greatness of God. If only Israel would remember the great things God had done among them, they would see each wonderful work of His as a witness to the truth that He is the only true God.

i. The idol worshippers have nothing to say as witnesses, because their gods can do nothing. But the people of God are witnesses of His greatness and power. They have seen it and experienced it.

b. And My servant that I have chosen that you may know and believe Me: A witness is a passive observer of what someone has done, and Israel had seen the great works of God. But they were more than passive observers; God called Israel to be His servant. That was why they were chosen - not to sit around and glory in their chosenness, but to serve the LORD, and to know the LORD and believe Him in every way.

c. Before Me there was no God formed, nor shall there be after Me: In clear, certain words, God says that not only is He the most high God, but that there are no other gods beside Him. There are no "junior gods." There are no "second class gods." There was no God formed before the LORD, and there will be no God formed after Him.

i. What about Biblical passages which some take to suggest there are other gods? For example, in John 10:34, Jesus quotes Psalm 82:8-9, saying You are gods. But the judges of Psalm 82 were called "gods" because in their office they determined the fate of other men. Also, in Exodus 21:6 and 22:8-9, God calls earthly judges "gods." In John 10, Jesus is saying "if God gives these unjust judges the title 'gods' because of their office, why do you consider it blasphemy that I call Myself the 'Son of God' in light of the testimony of Me and My works?" Jesus is not taking the you are gods of Psalm 82 and applying it to all humanity, or to all believers. The use of gods in Psalm 82 was a metaphor.

ii. In 2 Corinthians 4:4, Paul calls Satan the god of this age. Certainly, he does not mean Satan is a true god, a rival god to the Lord GOD. Satan can be called the god of this age because so many people regard him as god! But Paul made it clear in 1 Corinthians 8:4-5 that the idols the nations worship are merely so-called gods, and that there is no other God but one.

iii. This is an important point, because some - such as Jehovah's Witnesses - take the opinion that Jesus is indeed god, but a "junior level god." They will allow that He is mighty God (Isaiah 9:6), but not that He is Almighty God. But when the LORD says through Isaiah, before Me there was no God formed, nor shall there be after Me, it proves there is only one true God. There are figurative or metaphorical gods, such as the judges of Psalm 82. There are false gods such as the devil or the idols of the nations. But there are no true Gods apart from the LORD, Yahweh, who is One God in Three Persons. Ironically, the Jehovah's Witnesses took their title from this very passage which proves their doctrine is wrong!

d. And besides Me there is no savior: The LORD God is the only savior. Only He has declared and saved - there was no foreign god among you who did any good. He is our help and support. Sadly, we often turn to our only savior as a last resort, instead of as a first resource.

i. Since Jesus is clearly our savior (Philippians 3:20, 2 Timothy 1:10), and there is no other savior beside the LORD, then Jesus must be the LORD. The LORD, Yahweh, is One God in Three Persons.

e. Therefore, you are My witnesses: If Israel would remember that only the LORD has ever rescued them, the would not be so quick to turn to other gods and to turn away from the LORD. We should all be witnesses to the saving, rescuing, and healing work of the LORD.

f. Indeed, before the day was, I am He: God's credentials go beyond His saving work on behalf of His people. He comes before time itself. Before there was ever a day, God was. So His strength is infinitely greater than anyone else's; He can rightly say there is no one who can deliver out of My hand. When God does something, no one will reverse it.

C. The LORD redeems a hard-hearted people.

1. (14-17) A promise to judge Babylon.

Thus says the LORD, your Redeemer, the Holy One of Israel: "For your sake I will send to Babylon, and bring them all down as fugitives; the Chaldeans, who rejoice in their ships. I am the LORD, your Holy One, the Creator of Israel, your King." Thus says the LORD, who makes a way in the sea and a path through the mighty waters, who brings forth the chariot and horse, the army and the power (They shall lie down together, they shall not rise; they are extinguished, they are quenched like a wick).

a. For your sake I will send to Babylon: Isaiah prophesied before the Babylonians ever conquered Judah and sent the nation into a 70-year exile. Yet Isaiah prophesies, not only about the coming captivity, but also beyond it to the eventual judgment upon Babylon for what they will do to Judah.

b. Thus says the LORD, who makes a way in the sea: At the time Isaiah prophesied, Babylon was an up-and-coming world power. Before they would be judged, they would be a world dominating super-power. How could Israel be confident that God was up to the job of delivering them and judging Babylon? All they had to do was look at God's great works in the past, such as when He made a way in the sea - when He parted the Red Sea so Israel could cross and escape the Egyptian armies (Exodus 14). Isaiah powerful brings up these images when he writes of the chariot and the horse, the army and the power of these enemies of God's people, and how they shall lie down together . . . they are extinguished. Just as God overwhelmed the Egyptian armies that had enslaved Israel, so would He judge the Babylonians also.

i. This teaches us that we can always justify trusting God right now by remembering the great things He has done.

ii. This teaches us that we never want to oppose the LORD, or His people.

c. In just these few verses, look at the glorious titles of God: the LORD your Redeemer . . . the Holy One of Israel . . . your Holy One, the Creator of Israel, your King. In this passage, prophetically intended to comfort Israel in the mist of Babylonian captivity, God powerfully holds forth images of His own strength and power.

2. (18-21) God promises His exiled people a new work.

Do not remember the former things, nor consider the things of old. Behold, I will do a new thing, now it shall spring forth; shall you not know it? I will even make a road in the wilderness and rivers in the desert. The beast of the field will honor Me, the jackals and the ostriches, because I give waters in the wilderness and rivers in the desert, to give drink to My people, My chosen. This people I have formed for Myself; they shall declare My praise.

a. Do not remember the former things: As Isaiah writes prophetically to Israel, they were mired in the desperate circumstances of captivity and exile. God wants to put their eyes on the new work He will do, so it begins with a reminder to not remember the former things. If they are stuck in the failure and sin and discouragement of the past, they will never go forward to the new thing God has for them.

i. It is a fascinating - and instructive - switch between Isaiah 43:16-17 and Isaiah 43:18. In Isaiah 43:16-17, Israel is told to look to the past by remembering the great things God did for them at the Red Sea. But in Isaiah 43:18, they are told, Do not remember the former things, nor consider the things of old. This shows us that there is a sense in which we must remember the past, in terms of God's great work on our behalf. There is also a sense in which we must forsake and forget the past, with all its discouragement and defeat, and move on to what God has for us in the future.

b. Behold, I will do a new thing: Staying stuck in the past can keep us from the new thing God wants to do. If Israel stayed stuck in the discouragement and seduction of Babylon, they would never look for the new thing of release from exile.

i. We can make an idol out of the "new." We can error as the people of Athens did who spent their time in nothing else but either to tell or to hear some new thing (Acts 17:21). We can be tossed about by every wind of doctrine. But we can also error on the other side of the balance, and work against the new thing God wants to do.

ii. Shall you not know it? God asks the same question today. "Will you stay in step with My Spirit? When He leads into something new, shall you not know it?"

c. I will even make a road in the wilderness: Between the captivity in Babylon and the return to Israel lay hundreds of miles of wilderness. God's people didn't need to be afraid, because God would make a road in the wilderness, provide rivers in the desert, and even protect His people from animals, because the beast of the field will honor Me, the LORD says.

i. Often, when God makes a promise, we worry about the details or the obstacles for the fulfillment of the promise. God replies to us, "Don't worry about it at all. I will even make a road in the wilderness. I have resources and plans you don't know about. Leave those problems to Me."

d. They shall declare My praise: This is part of fulfilling the purpose God created us for, as mentioned in Isaiah 43:7 (Whom I created for My glory). When we declare our praise for God, we are giving Him glory, and fulfilling one of the purposes we were created for.

e. This passage has in view Israel's prophesied deliverance from Babylon, but also more than that. It also has in mind the ultimate deliverance, brought by the Messiah.

i. "From all which texts laid together, it appears that this latter deliverance, compared with that out of Egypt, is not to be confined to their freedom from the Babylonish captivity, but to be extended to the consequences of it, and especially to the redemption by Christ, because otherwise that Egyptian deliverance was more glorious and wonderful in many respects than the Babylonian." (Poole)

3. (22-24) The hard-heartedness of God's people.

But you have not called upon Me, O Jacob; and you have been weary of Me, O Israel. You have not brought Me the sheep for your burnt offerings, nor have you honored Me with your sacrifices. I have not caused you to serve with grain offerings, nor wearied you with incense. You have bought Me no sweet cane with money, nor have you satisfied Me with the fat of your sacrifices; but you have burdened Me with your sins, you have wearied Me with your iniquities.

a. But you have not called upon Me, O Jacob: Who, and when, is Isaiah speaking to? He may have come out of the prophetic future into the prophetic present, and may be speaking to the people of Judah in his own day. He may still be speaking in the prophetic future, and rebuking the hard-hearted complacency of many of the Babylonian exiles, most of whom had no interest in returning to the Promised Land.

b. And you have been weary of Me: In the flesh, sometimes we regard serving and obeying the LORD as a weary thing. We feel it is such a burden to serve the LORD. We think we are so bad off following His ways, and feel so oppressed and afflicted. Sometimes people say, "I just need to take a break," and essentially mean that they need to take a break from the LORD!

i. When we feel like this, it is certain evidence that we are not in step with Jesus, and the true nature of Jesus. He said, Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light. (Matthew 11:28-30) If following God always seems like some great, weary burden - then you really aren't following Him.

c. You have no brought Me the sheep for your burnt offerings: When we are weary of the LORD like this, it often shows in our giving, and in immorality (you have burdened Me with your sins).

i. "Perhaps the Israelites were insincere in their worship. When they did bring offerings, they simply went through the motions of worship, and so God did not consider their empty sacrifices to be true sacrifices at all." (Wolf)

d. You have burdened Me with your sins, you have wearied Me with your iniquities: Isaiah speaks to God's people who felt "burnt out," burdened, and weary on the LORD. God replies to them, "You feel burdened? You feel weary? Try being Me! You have burdened Me with your sins, you have wearied Me with your iniquities."

4. (25-28) The LORD's mercy to a hard-hearted people.

I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins. Put Me in remembrance; let us contend together; state your case, that you may be acquitted. Your first father sinned, and your mediators have transgressed against Me. Therefore I will profane the princes of the sanctuary; I will give Jacob to the curse, and Israel to reproaches.

a. I, even I, am He who blots out your transgressions . . . I will not remember your sins: What will God do with such a hard-hearted people? He will forgive them at the earliest opportunity. He will forget their sins. Despite all the sin and disregard for God, He still loves His people, and longs for their humble return.

i. Jesus' story of the Prodigal Son is a beautiful illustration of this principle. The Prodigal felt the father was a weary burden to be relieved, and he went his own way. But the father still loved him, and was ready to forget all the sin as soon as the Prodigal humbly returned.

ii. I will not remember your sins: How can God forget? By simply choosing to not remember. God has forgotten our sin as being fully paid for by what Jesus endured on the cross. We can forget our sin also, and put it far from us.

b. Let us contend together; state your case: God says to His people, "Do you want to justify yourself? Then do it. Present your best case." But no matter what they say on their behalf, God has a stronger argument against them: Your first father sinned. "You are a child of Adam, and his sin has infected the whole human race, including yourself. You are sinner through and through from birth. Stop trying to justify yourself and humbly look to Me for salvation."

c. And your mediators have transgressed against me: Not only were they - and we - born in sin because of Adam, they trusted in the wrong mediators. The ones they trusted to save them before God were sinners themselves. Looking to a perfect, sinless Mediator can only save us, for there is one God and one Mediator between God and men, the Man Christ Jesus. (1 Timothy 2:5)

d. I will give Jacob to the curse: Because of this deep sinfulness, and failure to look to God's solution for sin, there was only a curse for Jacob. Because we are born in sin, and when we reject God's Mediator, then all there is left for us is the curse and reproaches.

© 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 43 (Chapter Introduction)

Overview

Isa 43:1, The Lord comforts the church with his promises; Isa 43:8, He appeals to the people for witness of his omnipotency; Isa 43:14, He foretells them the destruction of Babylon, Isa 43:18. and his wonderful deliverance of his people; Isa 43:22, He reproves the people as inexcusable.

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 43 (Chapter Introduction)

CHAPTER 43

Promises to protect and enlarge the church, Isa 43:1-7 . God appealeth to them as witnesses of his power and knowledge, Isa 43:8-13 . He foretelleth them the destruction of Babylon, and a new deliverance of his people, Isa 43:14-21 ; whose sins, Isa 43:22-24 , against God’ s mercies, render them inexcusable, Isa 43:25-28 .

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 43 (Chapter Introduction)

(Isa 43:1-7) God's unchangeable love for his people.

(Isa 43:8-13) Apostates and idolaters addressed.

(Isa 43:14-21) The deliverance from Babylon, and the conversion of the Gentiles.

(Isa 43:22-28) Admonition to repent of sin.

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 43 (Chapter Introduction)

The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are, I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it (Isa 43:1-7). II. A challenge to idols to vie with the omniscience and omnipotence of God (Isa 43:8-13). III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt (Isa 43:14-21). IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy (Isa 43:22-28).

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

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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.

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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.

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Copyright 2003 by Thomas L. Constable

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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 43 (Chapter Introduction)

INTRODUCTION TO ISAIAH 43

Is this chapter the Lord comforts his own people, under their afflictions, with many precious promises; asserts his deity against the idols of the nations; promises deliverance from Babylon, and a greater redemption than that; one branch of which is forgiveness of sin; and closes the chapter with a prediction of the destruction of the Jews by the Romans, for their iniquities. The Lord claims his interest in his people, not only on the foot of creation, but of redemption and calling, and promises them his presence in the midst of afflictions, Isa 43:1, puts them in mind of what he had done for them; and assures them of future layouts, as the effect of his unchangeable love to them, Isa 43:3 and promises the conversion of their seed and offspring in the several parts of the world, Isa 43:5 then challenges the Heathen nations to give such proofs of the deity of their idols as he was capable of giving of his, as his people were witnesses, taken from his eternity and immutability, as the alone Jehovah, and from his omniscience and omnipotence, Isa 43:8, after which the destruction of Babylon is prophesied of, and the redemption of his people out of it; which they are encouraged to believe from his being Jehovah, their Sanctifier, Creator, and King; and from what he had done formerly for them, when he brought them out of Egypt, Isa 43:14, and which yet was not to be mentioned or remembered, in comparison of what he would do in the world, a new thing, redemption by the Messiah, and the conversion of the Gentiles to the glory of his grace, Isa 43:18, the sins of omission and commission the people of God had been guilty of are mentioned, which are freely pardoned for Christ's sake, Isa 43:22 when the body and bulk of the Jewish nation were given up to destruction, because of their sins, Isa 43:26.