Text -- Isaiah 54:12-17 (NET)

54:12 I will make your pinnacles out of gems, your gates out of beryl, and your outer wall out of beautiful stones. 54:13 All your children will be followers of the Lord, and your children will enjoy great prosperity. 54:14 You will be reestablished when I vindicate you. You will not experience oppression; indeed, you will not be afraid. You will not be terrified, for nothing frightening will come near you. 54:15 If anyone dares to challenge you, it will not be my doing! Whoever tries to challenge you will be defeated. 54:16 Look, I create the craftsman, who fans the coals into a fire and forges a weapon. I create the destroyer so he might devastate. 54:17 No weapon forged to be used against you will succeed; you will refute everyone who tries to accuse you. This is what the Lord will do for his servants– I will vindicate them,” says the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 54:12

The proper signification of the Hebrew names of precious stones is unknown to the Jews themselves. It may suffice us to know that this was some very clear and transparent, and precious stone.

Wesley: Isa 54:12

The utmost parts or walls.

Wesley: Isa 54:13

Not only outwardly by his word, but inwardly by his spirit.

Wesley: Isa 54:13

Inward peace arising from the clear discoveries of God's love and reconciliation to us, and wrought by the spirit of adoption, which is more abundantly given to believers under the gospel, than under the law. Outward peace, safety, and happiness.

Wesley: Isa 54:14

Thine affairs shall be managed with righteousness, which is the glory of any society.

Wesley: Isa 54:14

Either by thine own governors, or by foreign powers.

Wesley: Isa 54:15

It is true some will combine and make an attempt against thee.

Wesley: Isa 54:15

Without any such commission from me, as Sennacherib and Nebuchadnezzar had.

Wesley: Isa 54:16

Both the smith that makes warlike instruments, and the soldier that uses them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave.

Wesley: Isa 54:16

To destroy only whom and when I please.

Wesley: Isa 54:17

And I will deliver thee not only from the fury of war, but also from the strife of tongues.

Wesley: Isa 54:17

This blessed condition, is the portion allotted them by me.

Wesley: Isa 54:17

The reward of their righteousness.

Wesley: Isa 54:17

I give it, and I will continue it to them.

JFB: Isa 54:12

Rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance.

JFB: Isa 54:12

Rather, "rubies."

JFB: Isa 54:12

Literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal.

JFB: Isa 54:12

Rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.

JFB: Isa 54:13

Quoted by the Saviour (Joh 6:45), to prove that in order to come to Him, men must be "drawn" by the Father. So Jer 31:34; Mic 4:2; 1Co 2:10; Heb 8:10; Heb 10:16; 1Jo 2:20.

JFB: Isa 54:13

Generally (Psa 119:165). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (Isa 2:4, Isa 9:6).

JFB: Isa 54:14

The characteristic of the reign of Messiah (Isa 11:4-5; Psa 72:2, Psa 72:4; Rev 19:11).

JFB: Isa 54:14

Far from suffering oppression; "for thou shall have nothing to fear."

JFB: Isa 54:15

That is, If it should happen that enemies "gather together" against thee (Psa 2:2), they will not have been sent by Me (compare Hos 8:4) as instruments of My wrath (nay, it will be with My disapproval); for "whosoever shall gather together," &c. (Psa 59:3).

JFB: Isa 54:15

Rather, "shall come over to thy side" [LOWTH]. Literally, "fall to thee" (Jer 21:9; Jer 39:9). To be fully fulfilled to Jerusalem hereafter (Zec 14:16).

JFB: Isa 54:16

The workman that forms "weapons against thee" (Isa 54:17) is wholly in My power, therefore thou needest not fear, having Me on thy side.

JFB: Isa 54:16

Rather, "by his labor [HORSLEY]. "According to the exigencies of his work" [MAURER].

JFB: Isa 54:16

(Isa 10:5-7; Isa 37:26-27; Isa 45:1-6). Desolating conquerors who use the "instruments" framed by "the smith." The repetition of the "I" implies, however, something in the latter half of the verse contrasted with the former understand it, therefore, thus: "I have in My power both him who frames arms and him who destroys them (arms)" [ROSENMULLER].

JFB: Isa 54:17

Image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (Exo 11:7; Jos 10:21; Psa 64:8; Rom 8:1, Rom 8:33).

JFB: Isa 54:17

(Isa 45:24; Isa 46:13). Rather, "(this is) their justification from Me." Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies.

Clarke: Isa 54:15

Shall fall for thy sake "Shall come over to thy side"- For יפול yippol , twenty-eight MSS. (eight ancient) have יפל yipal , in its more common form. For the meaning of the word in this place, see Jer 37:13.

Calvin: Isa 54:12

12.And I will lay thy windows with pearls By these metaphors he shows that the condition of the Church, as has been formerly said, will be far better than at any former period. The Church is compared to a building, which is customary in every part of Scripture. (Jer 24:6; Mat 16:18.) For this reason he now draws a picture of a costly and magnificent structure. But it ought to be remarked, that the Prophet represents God as the architect of this building; for this work ought to be entirely ascribed to him alone.

But it may be asked what the Prophet means by “carbuncles, sapphires, pearls,” and other kinds of jewels; for by a similar metaphor Paul meant doctrine. “As a wise architect,” says he, “I have laid the foundation.” And again,

“If any man build on this foundation, gold, silver, precious stones, wood, hay, stubble, every man’s work shall be made manifest.” (1Co 3:10)

Whether or not this be the Prophet’s meaning, will appear from the following verse.

Calvin: Isa 54:13

13.For all thy children I consider that the copulative ו (vau,) “and,” here, as in many other passages, denotes for; and hence we may easily conclude that Isaiah spoke not of doctrine, but of men, of which the spiritual building of the Church is reared. It is by doctrine, indeed, that the Church is built; but, the building of it is effected by assembling men together, and reducing them to a state of obedience to God. The difference then between Paul and Isaiah is this, that Paul makes those “precious stones” relate to doctrine, and Isaiah makes them relate to the gifts of the Holy Spirit, which are bestowed on men, in order that the Church may be built of them. It is proper to observe the diversity of gifts with which the Lord adorns his Church; for all are not “emeralds,” and all are not “carbuncles,” but the Lord assigns to every one his rank according’ to his own pleasure. (Eph 4:11)

Taught by Jehovah It deserves attention, that all that belongs to the ornament of the Church, proceeds from no other source than from the grace of God; for if we are “carbuncles” and “sapphires” in consequence of our being taught by the Lord, it follows that this does not proceed from nature. Now there are two ways in which the Lord teaches us; by external preaching, and by the secret revelation of the Holy Spirit. What kind of teaching the Prophet means is explained by Christ, when he quotes this passage; and therefore we ought not to seek a better interpreter. “It is written in the prophets,” says he, “All shall be taught by God. Every man who hath heard and learned from the Father cometh to me.” (Joh 6:45) If this passage were to be understood as relating to external preaching, the conclusion which Christ draws from it would not be well founded; for it does not follow, “The Gospel is preached, and therefore all believe.” Many oppose, others openly scorn, and others are hypocrites. Those only “who have been foreordained to life” (Act 13:48) are sincerely teachable, and are entitled to be ranked among the disciples. The Gospel is preached indiscriminately to the elect and the reprobate; but the elect alone come to Christ, because they have been “taught by God,” and therefore to them the Prophet undoubtedly refers.

This makes it evident in what way we become living and precious stones for building the temple of God. It is when the Lord has formed and polished us by his Spirit, and has added to the external preaching of the word the internal efficacy of the Spirit. Hence we learn how great is the depravity of the human mind, which cannot be bent and formed anew, unless the Lord move it by the power and efficacy of his Spirit. Isaiah has connected both modes of teaching, the internal and the external; for he gives the appellation of “children of the Church” to those who are “taught by the Lord.” If they are her children, they must then have been conceived in her womb and nourished by her, first “with milk, and next with solid food,” as Paul says, (1Co 3:2) till they “grow up and arrive at manhood.” (Eph 4:13)

Thus the external administration of the word is necessary if we wish to be disciples; and this shows the extreme madness of fanatics, who abuse this passage for the purpose of overturning the preaching of the word and the ministry which the Church enjoys; for they cannot be “the children” of the Church, if they do not allow themselves to be educated in her. In vain will they boast of secret revelations; for the Spirit does not teach any but those who submit to the ministry of the Church, and consequently they are the disciples of the devil, and not of God, who reject the order which he has appointed; for we see that these two things, “Children of the Church” and “Taught by God,” are united in such a manner that they cannot be God’s disciples who refuse to be taught in the Church. They ought likewise to be properly distinguished, as Isaiah also distinguishes them, that we may not apply to men what ought to be ascribed to the efficacy of the Spirit; but at the same time they ought to be joined together, so that we may know that in this matter God chooses to employ the agency of men.

Besides, we are taught by this passage that the calling of God is efficacious in the elect. Augustine examines this passage judiciously, and applies it skillfully against the Pelagians, who extolled man’s free­will in opposition to the grace of God. They appeared, indeed, to ascribe something to the grace of God, but in such a manner that, when they brought it forward, they gave to it an inferior place to man’s free­will; just as the Papists do, who assert that any person can either receive or reject it. “But” (says Augustine) “all shall be taught by God. Now, God’s disciples are efficaciously taught, and follow his calling.” He likewise adds that passage of John’s Gospel which we have quoted. This shows clearly that it is not from free choice made by man, and which is capable of being bent in either direction, that it proceeds.

From these words it ought also to be observed how highly the Lord values his doctrine, by means of which he admits us into his building, so that we become “pearls, sapphires, and carbuncles;” for they who wish to build the Church by rejecting the doctrine of the word, build a hog’s sty, and not the Church of God. We see also what opinion we ought to form about implicit faith, about which the Papists yelp, who wish men to become fools, that they may suffer themselves to be imposed upon; for, since we must be taught by God, it is not reasonable that we should resemble beasts.

It may be asked, were not the prophets also, and the patriarchs, and other believers under the Law, taught by God? They undoubtedly were; but here the Prophet spoke by comparison, because there is a more abundant revelation in Christ, and the Lord hath spoken so plainly as to give a public manifestation that he is the teacher of the Church, and also to gain many disciples. This passage agrees with one in the Prophet Jeremiah.

“Every one shall not teach his neighbor, nor a man his brother; for all shall know me from the least even to the greatest, saith Jehovah.” (Jer 31:34)

Accordingly, if in ancient times it was necessary that all the children of God should be disciples of the Holy Spirit, much more in the present day, seeing that this prediction relates strictly to the kingdom of Christ.

And great peace By the word “peace” he denotes happiness, that is, all prosperity. And hence we may infer what is the true happiness of men. It is, when God enlightens our understandings, so that we embrace the salvation which has been revealed to us in Christ; for, so long as we are destitute of that knowledge, we are at the greatest possible distance from happiness; because even God’s blessings, till they are sanctified by faith, become a curse to us.

Calvin: Isa 54:14

14.In righteousness He means that God will be the maker and architect of his Church. I am aware that there are some who explain it differently, and who think that “righteousness” means “good­works.” And indeed that exposition has some plausibility, arising from the Prophet having spoken about doctrine; for we are taught for this very purpose, that we may lead a pious and holy life. But the Prophet’s meaning was different, namely, that the Church shall be restored under God’s guidance, who wishes to be its guardian and defender, he contrasts “righteousness” with the violence and oppression by which the Church has been thrown down, or, at least, he expresses “stability,” as if he had said that it shall not be a frail building, or one that might impose on men for a short time by mere deceitfulness of appearance; because God will sincerely defend his work, and, being “righteous,” will not only restore it completely, but will afterwards preserve it in safety for a long period. Thus, although men are leagued in every way for the destruction of the Church, they will gain nothing; for the Lord guards her by his “righteousness.” We have formerly ⁷³ seen this form of expression; and on this account I think that the interpretation which I have given is more simple, though some may think that another interpretation is more plausible.

Calvin: Isa 54:15

15.Behold, he who assembleth shall assemble The general import is, that, although many rise up for the purpose of overwhelming the Church, yet all their efforts and attacks shall fail; and he appears to promise God’s assistance not only against external foes, but against foes that are domestic and internal. Many “assemble” in the bosom of the Church, as if they wished to join themselves to her, but afterwards carry on internal war. These words are commonly translated, “By gathering he shall gather himself against thee,” and are generally understood to relate to all the enemies of the Church of every kind. That interpretation is most generally approved; nor do I object to it, provided that it be acknowledged to include the fraud, and ambush, and treachery by which the Church is attacked. Yet I have no doubt that here the meaning is the same as in Psa 2:1, namely, the conspiracies and insurrections of the Gentiles against Christ and the Church of God; for not a single nation only, but various nations rise up against, her.

It is probable, however, that here he expressly joins together domestic foes and those who from without had penetrated even into her bosom; for he says, In thee, Against thee, that is, “They shall attack thee within, in the midst of thee.” In a word, he shows that the Church will not enjoy such peace as not to be attacked by many adversaries. But it may be thought that these statements are contradictory; for he formerly said that she would be far from terror and oppression, and now he says that there shall be conspiracies within her bosom. I reply, the Prophet instantly added this, that believers might not promise to themselves a state of peace in the world, as if they had no annoyance to suffer from wicked men and hypocrites. The defense of the Church against oppression and slander shall be of such a kind as not to preserve her from carrying on uninterrupted war with enemies; for Satan will raise up against her every day new attacks, so that she can never be at rest. These words may therefore be regarded as a correction of the preceding statement, in order that believers may always carry their weapons of war, and may not promise to themselves repose.

Without me A promise is added, that the Lord will nevertheless preserve them in the midst of dangers. Without God signifies “in vain” or “unsuccessfully;“ for he means that the attacks of wicked men, though they do their utmost ⁷⁴ shall utterly fail. They rush forward with blind fury, but it is the Lord’s hand alone that gives prosperity. He alludes to what was formerly said, (Isa 41:25) that the Babylonians should come, under God’s guidance, to destroy Judea. At that time the people were ruined, because they had God for their enemy; but now, because “without God,” that is, without his guidance, the enemies shall attack her, they shall be ashamed and turn back. This is more fully expressed by what immediately follows —

He who shall assemble in thee shall fall against thee That is, “All that he shall attempt against thee shall fall back on his own head. Though the whole world rise up against thee, it shall be crushed by its own weight.” The phrase, in thee, deserves notice; for when the Lord drives our enemies to a distance, we are confident, but if they come near us, we fall into despair. Therefore he says, “Although they penetrate even into thy bowels, the Lord will destroy them, and will deliver thee.”

Calvin: Isa 54:16

16.Behold, I have created the workmen The Lord shows how easily and readily he delivers his Church from the base attacks of wicked men; for they can do nothing but so far as the Lord permits them, though he makes use of them as instruments for chastising his people. Moreover, this may be appropriately viewed as referring both to the Babylonians and to other foes who afterwards distressed the elect people. If the former sense be preferred, God undertakes to prove that he can easily drive away those whom he led against them, and east down those whom he raised up. If it be supposed to refer to Antiochus and others of the same description, the meaning will not be very different; namely, that they too shall not be permitted to hurt them, because they cannot even move a finger but by God’s direction.

But it may be thought that the Prophet contradicts himself; for in the former verse he said, that wicked men attack the Church “without the Lord,” and now he says that they fight under God as their leader, that under his guidance and direction they may waste and destroy. I reply, we must keep in view the contrast; namely, that the Lord had raised up the Babylonians to destroy the Church. We must observe the metaphor of the deluge, by which he denoted utter extermination; for at that time the Church might be said to have been drowned, and he made use of the Babylonians as his agents for that purpose. But he solemnly declares that henceforth he is resolved to restrain his anger, so as never to permit the Church to be destroyed by her enemies, though he chastise her by his own hand. The object at which the enemies of the Church aim, and which they labor with all their might to accomplish, is to ruin and destroy the Church; but the Lord restrains their attacks; for “without him,” that is, without his command, they do nothing. Some explain the meaning to be, that. “the workman has been created for his work,” that is, that he may effect his own destruction, and the waster, to destroy himself. But the former sense appears to me more simple.

I have created the waster to destroy When the Lord says that he “createth the waster,” this does not refer merely to the nature with which men are born, but to the very act of “wasting.” And yet we must not, on that account, lay blame on God, as if he were the author of the unjust cruelty which dwells in men alone; for God does not give assent to their wicked inclinations, but regulates their efforts by his secret providence, and employs them as the instruments of his anger. But on this subject we have treated in the exposition of other passages.

Calvin: Isa 54:17

17.Every weapon He again infers what has been already said, that wicked men, even though they exert themselves to the utmost, will gain nothing; for their attacks are guided and restrained by the secret, purpose of God. He makes use of the word “every,” meaning by it that wicked men will have the means of attempting many and diversified methods for destroying the Church, but that their efforts shall be vain and fruitless, ⁷⁵ for the Lord will restrain them. Heaven permits them, indeed, to a great extent, in order to try the patience of believers; but, when God thinks proper, he strips them of their strength and armor.

And every tongue After having spoken of the “weapons” with which wicked men attack the Church, he expressly mentions the “tongue;“ because no other “weapon” is so deadly and destructive. Not only do they revile, and slander, and defame the servants of God, but, as far as lies in their power, they extinguish the truth of God, and alienate the hearts of men from it; which ought to distress us more than if life were taken from us a hundred times. Besides, good and upright men find slander to be more distressing, and to inflict more severe pain than any bodily stroke; and, therefore, there was good reason for mentioning this deadly “weapon.”

That shall rise up against thee in judgment When he says that tongues “rise up in judgment,” he means that wicked men are so daring and insolent, that they openly attack and annoy the children of God. He adds that this is done “in judgment;“ because they hold out plausible pretexts, which give them the appearance of having a just cause. In like manner, the Papists, when they call us heretics, schismatics, and dogs, plead against us, as it were, “in judgment,” and wish to be regarded as the defenders of catholic truth, though they maintain falsehood and idolatry. And yet so plausible are the pretexts by which their slanders are covered, that they produce very strong hatred against us among those who are ignorant of our cause. But although they assail us by arms, and by the “tongue,” and by “weapons” of every kind, yet, relying on this prediction, let us hope that we shall be victorious; for victory is here promised to us, and, since we are certain of it, we ought to fight valiantly and with unshaken courage.

This is the inheritance He shows that the Lord has granted this to believers, as it were, by a right of “inheritance,” so that they shall never be deprived of it; for, as no title is more certain than that of an heir, so he shows that there is nothing of which the Lord’s servants ought to be more certain than of his constant guardianship and preservation, by which he defends them against all dangers.

And their righteousness from me “Righteousness” here denotes what is conveyed by us in the ordinary expression, ( Leur droit ,) “Their right.” In a word, he means that the Lord will defend his people, so as to protect their innocence. Whenever, therefore, we are attacked and injured by men, let us learn to betake ourselves forthwith to the Lord; for, when we seek other assistance, the consequence is, that we are deprived of his guardianship and protection.

Defender: Isa 54:13

Although the specific promise is to Israel, the principle is eternal. When we diligently instruct our children concerning the Lord, they will surely have eternal peace of soul through Christ."

TSK: Isa 54:13

all : Isa 2:3, Isa 11:9; Psa 25:8-12, Psa 71:17; Jer 31:34; Mat 11:25-29, Mat 16:17; Luk 10:21, Luk 10:22, Luk 24:45; Joh 6:45, Joh 14:26; 1Co 2:10; Eph 4:21; 1Th 4:9; Heb 8:10; 1Jo 2:20,1Jo 2:27

great : Isa 26:3, Isa 32:15-18, Isa 48:18, Isa 55:12; Psa 119:165; Jer 33:6; Eze 34:25, Eze 34:28; Eze 37:26; Hos 2:18; Joh 14:27, Joh 16:33; Rom 5:1, Rom 14:17, Rom 15:13; Gal 5:22; Phi 4:7

TSK: Isa 54:14

righteousness : Isa 1:26, Isa 45:24, Isa 52:1, Isa 60:21, Isa 61:10,Isa 61:11, Isa 62:1; Jer 31:23; Eze 36:27, Eze 36:28; Eze 37:23-26; Joe 3:17-21; Zec 8:3; 2Pe 3:13

thou shalt be : Isa 51:13; Zec 9:8

for thou : Isa 2:4; Pro 3:25, Pro 3:26; Jer 23:3, Jer 23:4, Jer 30:10; Mic 4:3, Mic 4:4; Zep 3:13-16; Zec 2:4, Zec 2:5

TSK: Isa 54:15

they shall : Ezek. 38:8-23; Joe 3:9-14; Rev 16:14, Rev 19:19-21, Rev 20:8, Rev 20:9

shall fall : Isa 43:3, Isa 43:4, Isa 43:14; Psa 37:12, Psa 37:13; Zec 2:8, Zec 12:3, Zec 12:9, Zec 14:2, Zec 14:3

TSK: Isa 54:16

I have : Isa 10:5, Isa 10:6, Isa 10:15, Isa 37:26, Isa 46:11; Exo 9:16; Pro 16:4; Dan 4:34, Dan 4:35; Joh 19:11

TSK: Isa 54:17

weapon : Isa 54:15; Psa 2:1-6; Eze 38:9, Eze 38:10; Mat 16:18; Joh 10:28-30; Rom 8:1, Rom 8:28-39

every : Isa 50:8; Job 1:11, Job 2:5, 22:5-30, Job 42:7; Psa 32:6; Zec 3:1-4; Rev 12:10

the heritage : Isa 58:14; Psa 61:5; Dan 3:26, Dan 6:20; Rom 6:22, Rom 6:23

and their : Isa 45:24, Isa 61:10; Psa 71:16, Psa 71:19; Jer 23:6; Rom 3:22, Rom 10:4; 1Co 1:30; 2Co 5:21; Phi 3:9; 2Pe 1:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 54:12

And I will make thy windows - The word rendered here ‘ windows’ is rendered by Jerome propugnacula - ‘ fortresses,’ bulwarks, ramparts; and by the Septuagint, Επαλξεις Epalcheis - ‘ Bulwarks,’ or rather, pinnacles on the walls. The Hebrew word שׁמשׁות shı̂mâshôt ) is evidently derived from שׁמשׁ shemesh (the sun); and has some relation in signification to the sun, either as letting in light, or as having a radiated appearance like the sun. Gesenius renders it, ‘ notched battlements, the same as sun, or rays of the sun.’ Faber (Hebrew Archaeol., p. 294) supposes that the name was given to the turrets or battlements here referred to, because they had some resemblance to the rays of the sun. I think it prob able that the prophet refers to some radiated ornament about a building, that had a resemblance to the sun, or to some gilded turrets on the walls of a city. I see no evidence in the ancient versions that the word refers to windows.

Of agates - Agates are a class of silicious, semi-pellucid gems, of many varieties, consisting of quarts-crystal flint, horn-stone, chalcedony, amethyst, jasper, cornelian, etc., variegated with dots, zones, filaments, ramifications, and various figures. They are esteemed the least valuable of all the precious stones. They are found in rocks, and are use, for seals, rings, etc. (Webster.) The Hebrew word כדכד kadekkod , from כדד kâdad , to beat, to pound, and then to strike fire, seems to denote a sparkling gem or ruby. It is not often used. It is rendered by Jerome, Jaspidem. The Septuagint, Ιασπιν Iaspin - ‘ Jasper,’ a gem of a green color. It may be observed that it is not probable that such a stone would be used for a window, for the purpose of letting in light.

And thy gates - See Rev 21:21 - ‘ And the twelve gates were twelve pearls; every several gate was of one pearl.’ The gates of the city would be made of most precious stones.

Of carbuncles - The carbuncle is a beautiful gem of a deep red color, with a mixture of scarlet, called by the Greeks anthrax, found in the East Indies. It is usually about a quarter of an inch in length. When held up to the sun it loses its deep tinge, and becomes exactly the color of a burning coal (Webster). Hence, its name in Greek. The Hebrew name אקדח 'eq^e ddâch is derived from קדח qâdach , "to burn,"and denotes a flaming or sparkling gem. The word occurs nowhere else in the Hebrew Bible.

And all thy borders - All thy boundaries; or the whole circuit of thy walls. See Rev 21:18 - ‘ And the building of the wall of it was of jasper.’ The idea is, that the whole city would be built in the most splendid manner. Its foundations and all its stones would be laid in the most precious cement; its turrets, towers, battlements, gates, and the circuit of its walls, would be made of the most precious gems. In general, there can be no doubt that this is designed to represent the future glory of the church under the Redeemer, and perhaps also to furnish an emblematic representation of heaven (compare Rev 21:2). Kimchi supposes that this may possibly be taken literally, and that Jerusalem may be yet such as is here described. Abarbanel supposes that it may refer to the time when the Oriental world, where these gems are principally found, shall be converted, and come and join in rebuilding the city and the temple.

But the whole description is one of great beauty as applicable to the church of God; to its glories on earth; and to its glory in heaven. Its future magnificence shall be as much greater than anything which has yet occurred in the history of the church, as a city built of gems would be more magnificent than Jerusalem was in the proudest days of its glory. The language used in this verse is in accordance with the Oriental manner. The style of speaking in the East to denote unexampled splendor is well illustrated in the well-known Oriental tale of Aladdin, who thus gives his instructions: ‘ I leave the choice of materials to you, that is to say, porphyry, jasper, agate, lapis lazuli, and the finest marble of the most varied colors. But I expect that in the highest story of the palace, you shall build me a large hall with a dome, and four equal fronts; and that instead of layers of bricks, the walls be made of massy gold and silver, laid alternately: and that each front shall contain six windows, the lattices of all which, except one, which must be left unfinished and imperfect, shall be so enriched with art and symmetry, with diamonds, rubies, and emeralds, that they shall exceed everything of the kind ever seen in the world’ (Pictorial Bible).

Barnes: Isa 54:13

And all thy children - All that dwell in this splendid city; all that are the true friends of the Redeemer. It shall be a part of their future glory that they shall be all under divine instruction and guidance. See Jer 31:34 - ‘ And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord, for they shall all know me, from the least of them unto the greatest of them.’

And great shall be the peace of thy children - (See the notes at Isa 2:4; Isa 9:6).

Barnes: Isa 54:14

In righteousness shalt thou be established - This is language which is appropriately addressed to a city or commonwealth. The idea is, that it would not be built up by fraud, and rapine, and conquest, as many cities had been, but by the prevalence of justice.

Thou shalt be far from oppressions - That is, thou shalt be far from being oppressed by others. So the connection demands. The Hebrew would bear an active signification, so that it might be read, ‘ be thou far from oppression,’ that is, be far from oppressing others. But the design of the prophet is rather to promise than to command; and the idea is, that they should have no occasion to fear the violence of others anymore.

For it shall not come near thee - This doubtless refers to the security, perpetuity, and prosperity of the church under the Messiah.

Barnes: Isa 54:15

Behold, they shall surely gather together - The idea in this verse is, that the enemies of the people of God would indeed form alliances and compacts against them, but it would not be under the divine direction, and they would not be able to prevail against the church. The word rendered here ‘ gather together’ ( גור gûr ) means properly ‘ to turn aside from the way’ ; then to sojourn for a time; then to assemble against anyone. It seems here to refer to the gathering together of hostile forces to form an alliance, or to wage war. Great variety, however, has prevailed in the interpretation of the passage, but this seems to be the sense of it. Jerome renders it, ‘ Lo, a foreigner shall come who was not with me, the stranger shall hereafter be joined to thee,’ and seems to understand it of the proselytes that should be made. This sense is found expressly in the Septuagint, ‘ Lo, proselytes shall come to thee through me, and they shall sojourn with thee, and fly to thee’ The Chaldee renders it, ‘ Lo, the captivity of thy people shall be surely gathered unto thee, and in the end the kings of the people which were assembled to afflict thee, O Jerusalem, shall fall in the midst of thee.’ But the above seems to be the correct sense. Alliances would be formed; compacts would be entered into; leagues would be made by the enemies of the people of God, and they would be assembled to destroy the church. This has often been done. Formidable confederations have been entered into for the purpose, and deep-laid plans have been devised to destroy the friends of the Most High. See Psa 2:2 : ‘ The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his Anointed.’ No small part of history is a record of the combinations and alliances which have been entered into for the purpose of driving the true religion from the world.

But not by me - Not under my direction, or by my command.

Shall fall for thy sake - Hebrew, עליך ‛âlaı̂yk - ‘ Shall fall unto thee.’ Lowth, ‘ Shall come over to thy side.’ The phrase seems to mean that they should ‘ fall to them,’ that is, that they should lay aside their opposition, break up their alliances against the church, and come over to it. In proof of this interpretation, Rosenmuller appeals to the following places: 1Ch 12:19-20; 2Ch 15:9; Jer 21:9; Jer 39:9. The passage, therefore, looks to the future conversion of the enemies of the church to the true faith. It has, doubtless, been partially fulfilled in the conversion of nations that have been leagued against the gospel of the Redeemer. There was a striking fulfillment in the times that succeeded the persecutions of Christians in the Roman empire. After all the power of the empire had been enlisted in ten successive persecutions to destroy the church, the very empire that had thus opposed the church was converted to the Christian faith. In a still more signal manner will this be fulfilled when all the powers of the earth now leagued against the gospel shall be brought under the influences of the true religion.

Barnes: Isa 54:16

Behold, I have created the smith - The sense of this verse is, ‘ Everything that can effect your welfare is under my control. The smith who manufactures the instruments of war or of torture is under me. His life, his strength, his skill, are all in my hands, and he can do nothing which I shall not deem it best to permit him to do. So with the enemy of the church himself - the waster who destroys. I bare made him, and he is wholly under my control and at my disposal.’ The smith who bloweth the coals, denotes the man who is engaged in forging instruments for war, or for any other purpose. Here it refers to him who should be engaged in forging instruments of battle to attack the church; and why should it not refer also to him who should be engaged in making instruments of torture - such as are used in times of persecution?

That bringeth forth an instrument for his work - Lowth, ‘ According to his work.’ Noyes, ‘ By his labor.’ The idea is, that he produces an instrument as the result of his work.

I have created the waster to destroy - I have formed every man who is engaged in spreading desolation by wars, and I have every such man under my control (see the notes at Isa 10:5-7; Isa 37:26-27; Isa 46:1-6). The sense here is, that as God had all such conquerors under his control, they could accomplish no more than he permitted them to do.

Barnes: Isa 54:17

No weapon that is formed - No instrument of war, no sword, or spear; no instrument of persecution or torture that is made by the smith, Isa 54:16.

Shall prosper - On the meaning of this word, see the notes at Isa 52:13. The sense here is, that it shall not have final and ultimate prosperity. It might be permitted for a time to appear to prosper - as persecutors and oppressors have done; but there would not be final and complete success.

And every tongue - No one shall be able to injure you by words and accusations. If a controversy shall arise; if others reproach you and accuse you of imposture and deceit, you will be able ultimately to convince them of error, and, by manifestation of the truth, to condemn them. The language here is derived probably from courts of justice (see the notes at Isa 41:1); and the idea is, that truth and victory, in every strife of words, would be on the side of the church. To those who have watched the progress of discussions thus far on the subject of the true religion, it is needless to say that this has been triumphantly fulfilled. Argument, sophism, ridicule, have all been tried to overthrow the truth of the Christian religion. Appeals have been made to astronomy, geology, antiquities, history, and indeed to almost every department of science, and with the same want of success. Poetry has lent the charm of its numbers; the grave historian has interwoven with the thread of his narrative covert attacks and sly insinuations against the Bible; the earth has been explored to prove that’ He who made the world and revealed its age to Moses was mistaken in its age;’ and the records of Oriental nations, tracing their history up cycles of ages beyond the Scripture account of the creation of the world, have been appealed to, but thus far in all these contests ultimate victory has declared in favor of the Bible. And no matter from what quarter the attack has come, and no matter how much learning and talent have been evinced by the adversaries of the Bible, God has raised up some Watson, or Lardner, or Chalmers, or Buckland, or Cuvier, or Wiseman, to meet these charges, and to turn the scales in favor of the cause of truth. They who are desirous of examining the effects of the controversy of Christianity with science, and the results, can find them detailed with great learning and talent in Dr. Wiseman’ s Lectures on the connection between Science and Revealed Religion, Andover, 1837.

This is the heritage - The inheritance which awaits those who serve God is truth and victory. It is not gold and the triumph of battle. It is not the laurel won in fields of blood. But it is, the protection of God in all times of trouble; his friendship in all periods of adversity; complete victory in all contests with error and false systems of religion; and preservation when foes rise up in any form and endeavor to destroy the church, and to blot out its existence and its name.

And their righteousness is of me - Or rather, ‘ this is the righteousness, or the justification which they obtain of me; this is that which I impart to them as their justification.’ The idea is not that their righteousness is of him, but that this justification or vindication from him is a part of their inheritance and their portion.

Poole: Isa 54:12

Agates one kind of which stones was transparent like glass, as Pliny writes in his Natural History, b. 37. ch. 10. But some render this word crystal , and the LXX., and some other of the ancients, translate it jasper . But the proper signification of the Hebrew names of precious stones is unknown to the Jews themselves, as hath been noted before. It may suffice us to know that this was some very clear, and transparent, and precious stone.

Thy borders the utmost parts or walls. The church is here evidently compared to a building, whose foundation, pavement, gates, and windows were named before.

Poole: Isa 54:13

Shall be taught of the Lord not only outwardly by his word, which was made known to all the Jews under the Old Testament, but inwardly by his Spirit, which is poured forth under the New Testament, both upon a far greater number of persons, and in a far higher measure, and with much more efficacy and success, than it was under the Old.

The peace:

1. Inward peace of mind or conscience arising from the clear discoveries of God’ s love and reconciliation to us, and wrought by the Spirit of adoption, which is more abundantly given to believers under the gospel, whereas the spirit of bondage was more common and prevalent under the law.

2. Outward peace, safety, and happiness, which is more fully promised in the following verses, and which God, when he sees fit, will confer upon his church.

Poole: Isa 54:14

In righteousness either,

1. As the means of thy establishment. This kingdom shall not be set up and settled by fraud or tyranny, as other kingdoms frequently are, but by justice. Or rather,

2. As the effect of the establishment. Thine affairs shall be managed with righteousness, which is the glory and felicity of any society, and not with oppression, as it follows. Justice shall be freely and impartially executed.

Thou shalt be far from oppression either by thine own governors, or by foreign powers.

Thou shalt not fear thou shalt neither have any just cause of fear, nor be given up to the torment of fear without cause.

Poole: Isa 54:15

They shall surely gather together it is true, there will not want some that shall combine and make an attempt against thee.

But not by me as they do this without any such commission from me, as Sennacherib and Nebuchadnezzar had, Isa 10:6,7 Jer 25:9 ; so they shall not have my help in it, without which all their endeavours will be vain and unsuccessful.

Whosoever shall gather together to battle as is manifest from the following words, of which kind of gathering this word is used, Psa 140:2 , and elsewhere. Against thee , Heb. with thee . But to fight with a man is all one with fighting against him .

Shall fall for thy sake for that respect and love which I bear to thee. Or before thee , as this particle is sometimes used, so as thine eyes shall behold it.

Poole: Isa 54:16

Both the smith that maketh all warlike instruments, and the soldier that useth them, are my creatures, and totally at my command, and therefore they cannot hurt you without my leave. To destroy ; to destroy only whom and when I please.

Poole: Isa 54:17

No weapon that is formed against thee shall prosper and as they cannot do any thing against thee without my leave, so I assure thee I will not suffer them to do it; and if any smith shall make any weapons to be employed against thee, he shall not succeed in it.

And every tongue that shall rise against thee in judgment thou shalt condemn and I will deliver thee not only from the fury of the war, but also from the strife of tongues, from all the threatenings, and boasts, and reproaches of thine enemies, and from all the claims and pretences which they have of any right and power over thee. So thine enemies shall neither prevail against thee by violence, nor by pretences of justice.

This is the heritage this blessed condition described in this chapter is the portion allotted to them by me.

Their righteousness either,

1. The reward or fruit of their righteousness, as righteousness is used, Psa 112:3,9 . Or,

2. Their right or the righteous administration of all their concerns, whereby they are preserved from all manner of oppressions, as righteousness was used, Isa 54:14 . Is of me ; I give it, and I will continue it to them; and who then can take it away from them?

PBC: Isa 54:13

See Philpot: HEAVENLY TEACHING

Haydock: Isa 54:13

Lord, Christ, Jeremias xxxi. 33., and John vi. 45.

Haydock: Isa 54:14

Thee. The Cutheans rendered the Jews suspected, 1 Esdras iv. 2., and vi. 1

Haydock: Isa 54:15

To thee, in the inheritance. This was verified in the Church. We have no accout of many being converted before.

Haydock: Isa 54:16

Destroy. I can give peace or war. (Calmet) ---

Septuagint, "but I have created thee not for utter destruction." (Haydock)

Gill: Isa 54:12

And I will make thy windows of agates,.... Some sort of which stones, Pliny ^x says, were valued for their clearness like glass; but the stone which bears this name with us is not clear and lucid enough to make windows of. The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "of jasper", a stone more fit for that purpose; and it is interpreted of the jasper in the Talmud ^y; so "the light" of the New Jerusalem is said to be like unto the "jasper stone", Rev 21:11. Some take the crystal to be meant, which suits well with windows; the word ^z for which has its name from the sun, because by means of them the rays and light of the sun are let into a house, and illuminate it; these in a figurative sense may design the ministers of the Gospel, who are the lights of the world, especially of the church; and the word and ordinances administered by them, by means of which the light of spiritual knowledge, joy, and comfort, is let into the churches, and into the souls of men, from Christ, the sun of righteousness. The phrase signifies, that in the latter day their ministrations should be very clear and bright, and be greatly owned, and be very successful: "and thy gates of carbuncles"; precious stones so called from their fiery flaming colour. The gates of the New Jerusalem are said to be so many pearls, Rev 21:21 which there, as here, signify the entrance into the church of God, which is through Christ, who is the door into it, and through faith in him, which works by love; these gates will be open in the latter day to receive many, who will come in great numbers, and are called "praise", Isa 60:11, which will be expressed in very warm and lively strains of love and affection, of which the carbuncle may be a symbol:

and all thy borders of pleasant stones; true believers, called "lively stones", and who are pleasant in the sight of God and Christ, and are taken pleasure in by one another; see Psa 102:14. The Septuagint and Arabic versions render it, "thy wall", which agree with Rev 21:18, where the wall of the New Jerusalem is said to be of jasper.

Gill: Isa 54:13

And all thy children shall be taught of the Lord,.... The children of the church, who are born in her, and nursed up at her side, and who are the children of God by adoption, which is made manifest by regeneration; these the Lord will take care of that they be "taught", even "all" of them, from the least to the greatest, Jer 31:34, they shall be taught of the Lord himself, by his ministers, word, and ordinances, as means, and by his Spirit, as the efficient; by whom they are taught to know themselves, their vileness and sinfulness, their folly and weakness, their want of right counsels, and the insufficiency of their own to know Christ, and the way of salvation by him; him as the only Saviour, able and willing so to know him as to believe in him, receive him, and walk on in him; this had an accomplishment in the first times of the Gospel; see Joh 6:45 and will have a further one in the latter day, when there will be a greater effusion of the Spirit, when the doctrines of the Gospel will be taught and understood more clearly, fully, and largely:

and great shall be the peace of thy children; the inward peace of their minds in and from Christ, arising from a view of their justification by his righteousness, from the sprinklings of his blood upon their consciences, and from the discoveries of his love to their souls, enjoyed in a way of believing, and by means of the word and ordinances; also peace among themselves, harmony and concord, and no more strifes, contentions, and animosities; likewise outward peace from enemies, no more persecution or war. This word includes all kind of prosperity, external and internal, temporal and spiritual. This, with the following verses, explain the figurative phrases used in the foregoing. These words are applied by the Jews ^a to the times of the Messiah, when all Israel shall learn the law from the Lord; so the Targum,

"all thy children shall know the law of the Lord;''

but it is much better understood of all the children of the church, the true Israel of God, whether Jews or Gentiles, learning the Gospel of Christ.

Gill: Isa 54:14

In righteousness shalt thou be established,.... In the righteousness of Christ, from whence flows the peace before spoken of, and which is the stability of the church of Christ, and the security of it and its members from condemnation. The doctrine of justification by Christ's righteousness is, as Luther calls it, "articulus stantis vel cadentis ecclesiae", the article of the church, by which, as it is held fast or neglected, it stands or falls: or be established in exercising righteousness, doing justice and judgment, which, as it is the support and establishment of a kingdom and state, so of the church; for if purity of manners, holiness and righteousness, are neglected, a church soon comes to decay and ruin; but such will be the holiness of the professors of religion in the latter day, that every pot and vessel in it shall be holiness to the Lord, Zec 14:20,

thou shalt be far from oppression, for thou shall not fear; so far from it, that thou shalt not be in the least afraid of it, neither from within nor from without; not from false teachers that oppress the mind with legal doctrine; nor from persecutors that oppress and injure in person and property: the church will be now free from the oppression and tyranny of Rome, or mystical Babylon, which will now fall, and from the persecution of the antichristian states, on whom the vials of God's wrath will be poured, and so the church will be no more in fear of them; the words may be rendered, "therefore thou shalt not fear" ^b; there will be no cause for it, no occasion of it:

and from terror; it shall not come near thee; the terror of the antichristian beast and powers, which shall be no more, after their last effort next mentioned.

Gill: Isa 54:15

Behold, they shall surely gather together, but not by me,.... Not by the Lord, by his command or order to do his will, and execute his pleasure, which sometimes was the case, as in Sennacherib, Nebuchadnezzar, and others; but so it shall not be, when the enemies of Christ and his people gather together against them in the latter day; this will be by the means of three unclean spirits like frogs that will come out of the mouth of the dragon, beast, and false prophet; even spirits of devils, Popish priests, and Jesuits, who will instigate, stir up, and get together the antichristian kings of the earth to the battle of almighty God, Rev 16:14. Aben Ezra, Kimchi, and Ben Melech, interpret them of Gog and Magog:

whosoever shall gather together against thee shall fall for thy sake; because of the love that I bear to thee, they shall not succeed, or do thee any hurt, but shall perish; or, "shall fall to thee" ^c; so far from doing thee any hurt, they shall come over to thee, and be on thy side; be joined to thee, as the Vulgate Latin version; that is, the remnant that shall escape, and be converted, and give glory to God, Rev 11:13 or rather, "shall fall before thee" ^d, in thy sight; or, as the Targum, in the midst of thee; which remarkably paraphrases the words thus,

"at the end the kings of the nations, which are gathered together to afflict thee, O Jerusalem, shall fall in the midst of thee;''

for the kings of the earth that shall be gathered together against Christ and his church shall fall in battle before them, and their flesh shall become meat for the fowls of the heaven; the beast and false prophet, in company with them, will be taken and cast alive into the lake of fire, and the remnant be slain with the sword of Christ, Rev 19:17.

Gill: Isa 54:16

Behold, I have created the smith that bloweth the coals in the fire,.... Into which he puts his iron to soften it, that he may beat it, and form it into what shape he pleases; which descriptive clause is added to show that it is a blacksmith that is intended, and to distinguish him from the carpenter and mason, of whom this word is also used, who deal, the one in wood, and the other in stone, and neither of which requires fire: now the Lord observes, to the comfort of his people, surrounded by enemies with instruments of war in their hands, that he made the smith that made these, not only as a man, but as an artificer gave him all the skill he has in making military weapons; and therefore could take away his skill, or hinder him from making any, or destroy and defeat, and render useless those that are made; and therefore they had nothing to fear from warlike preparations. Some understand this of the devil, that great incendiary of mankind; and others of a council of war, that forms the design, blows up the coals of contention, and brings forth the plan of operation in war, it follows, as a further description of the smith,

and that bringeth forth an instrument for his work: who takes the iron out of the fire which he blows, as an instrument to work upon, and which he forms into a military weapon, as an arrow, a sword, a spear, or shield; or, "for their work" ^e; for the use of the enemies of Christ and his church:

and I have created the waster to destroy; military men, soldiers that use the above weapons of destruction for that purpose; these are God's creatures, and he can destroy or disappoint them, so that their hands cannot perform their enterprise. Some understand this also of the devil, who is by way of eminence the waster of mankind; others of tyrannical princes; I should choose to interpret it of the Romish antichrist, that waster and destroyer of the souls of men, and of the antichristian states that destroy the earth, and shall be destroyed themselves; or of the Turk, the locust, whose king is called Apollyon and Abaddon, which signifies a waster and a destroyer, Rev 11:18. These are said to be "created" by the Lord, not only because they are his creatures, the work of his hands, but because they are raised up by his providence, according to his secret purpose, as Pharaoh was, to show his power in them; and are permitted by him to continue for awhile to fulfil his will, being entirely dependent upon him, and subject to his influence, direction, and overruling providence; and therefore his people had no reason to be afraid of them.

Gill: Isa 54:17

No weapon that is formed against thee shall prosper,.... All weapons of war, as the Targum, which are made with a design to hurt and destroy the people of God, shall be rendered useless; not one of them shall prosper to the advantage of their enemies, or so as to answer their design; nor to the hurt and prejudice, ruin and destruction, of the saints:

and every tongue that shall rise against thee in judgment; that shall raise any calumny upon thee, or bring any charge against thee, or enter into a lawsuit with thee, litigate a point with thee in any court of judicature, or claim, in right and law, a power, authority, and dominion over thee, as the pope of Rome does over the consciences of men:

thou shalt condemn; disprove and roll off the calumny, refute the charge and accusation, put to silence the clamours and pretences of wicked men, carry the cause against them, and shake off the yoke of bondage they would bring them under; and, instead of being condemned by them, condemn them. By "weapon" may be meant all the attempts made by force to ruin the interest and church of Christ in the world, such as the bloody persecutions of the Roman emperors, who, though they made sad havoc of the professors of Christianity, and designed hereby to have rooted it out of the world, and thought they should have accomplished it, yet could not do it; so far from it, that the Christians yet more and more increased, insomuch that it became a common saying, that the blood of the martyrs was the seed of the church; also the wars of the Papists with the Albigenses and Waldenses, and all the cruel methods they have taken by fire and faggot, and the bloody inquisition, to hinder the growth of what they call heresy; yet all have been in vain, a reformation has taken place, and many nations have embraced the truth, and shook off the yoke of Popery; together with all their efforts since to crush the Protestant interest; and though the kings of the earth will be stirred up, and gather together to the battle of the Lord God Almighty, they will not succeed, but be overcome and slain, and the beast and false prophet at the head of them will be taken and cast alive into the lake of fire: and by the "tongue" may be designed the edicts of the Pagan emperors, forbidding the exercise of the Christian religion, and threatening the preachers and professors of it with imprisonment, confiscation of goods, and death itself; and the anathemas, bulls, and interdicts of the popes of Rome, as well as the reproaches, scandals, and calumnies uttered by the emissaries of that church against all that depart from it; together with the errors and heresies of false teachers of all sorts in all ages of the world, which, though levelled against the faith and doctrine of the church of Christ, have not been able to subvert it, nor ever will:

this is the heritage of the servants of the Lord; this, with all that is said in this chapter, is the part, portion, and privilege, that such shall enjoy who serve the Lord Christ, and not antichrist; they shall be treated rather as sons than as servants, and have an inheritance assigned them; not only protection from all enemies, and absolution from all charges, but they shall receive the reward of the inheritance in heaven, that which is incorruptible and undefiled, and reserved there, since they serve the Lord Christ:

and their righteousness is of me, saith the Lord; the vindication of their righteousness, of their cause, and of their character; or the reward of their righteous works in a way of grace; even all that righteousness and true holiness that is in them, and that righteousness which is imputed to them, and by which they are justified, are from the Lord; by which they are secured from all the charges of law and justice, and, from all the accusations of men and devils, and which will answer for them in a time to come, and acquit them at the bar of God before men and angels; see Rom 8:33.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 54:12

¹ tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).

² tn On the meaning of אֶקְדָּח (’eqdakh), which occurs only here, see HALOT 82 s.v.

³ tn Heb “border” (so ASV); NASB “your entire wall.”

⁴ tn Heb “delightful”; KJV “pleasant.”

NET Notes: Isa 54:13

¹ tn Heb “and great [will be] the peace of your sons.”

NET Notes: Isa 54:14

¹ tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.

² tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.

³ tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.

⁴ tn Heb “it,” i.e., the “terror” just mentioned.

NET Notes: Isa 54:15

¹ tn The infinitive absolute precedes the finite verb here for emphasis.

² tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”

NET Notes: Isa 54:16

¹ tn Heb “who brings out an implement for his work.”

NET Notes: Isa 54:17

¹ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

² tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

Geneva Bible: Isa 54:13

And all thy children [shall be] ^{( l )} taught from the LORD; and great [shall be] the peace of thy children.

^{( l )} By the hearing of his word and inward moving of his spirit.

Geneva Bible: Isa 54:14

In ^{( m )} righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.

^{( m )} In stability and sureness, so that it will stand forever.

Geneva Bible: Isa 54:15

Behold, they shall surely assemble, [but] not by ^{( n )} me: whoever shall assemble ^{( o )} against thee shall fall for thy sake.

^{( n )} And therefore will not prevail.

^{( o )} Meaning, the domestic enemies of the Church, as are the hypocrites.

Geneva Bible: Isa 54:16

Behold, I have created the ^{( p )} smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.

^{( p )} Signifying by this that man can do nothing, but so far as God gives power: for seeing that all are his creatures, he must govern and guide them.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 54:1-17

1 The prophet, for the comfort of the Gentiles, prophesies the amplitude of their church;

4 their safety;

6 their certain deliverance out of affliction;

11 their fair edification;

15 and their sure preservation.

MHCC: Isa 54:11-17

Let the people of God, when afflicted and tossed, think they hear God speaking comfortably to them by these words, taking notice of their griefs and fears. The church is all glorious when full of the knowledge of God; for none teaches like him. It is a promise of the teaching and gifts of the Holy Spirit. All that are taught of God are taught to love one another. This seems to relate especially to the glorious times to succeed the tribulations of the church. Holiness, more than any thing, is the beauty of the church. God promises protection. There shall be no fears within; there shall be no fightings without. Military men value themselves on their splendid titles, but God calls them, " Wasters made to destroy," for they make wasting and destruction their business. He created them, therefore he will serve his own designs by them. The day is coming when God will reckon with wicked men for their hard speeches, Jud 1:15. Security and final victory are the heritage of each faithful servant of the Lord. The righteousness by which they are justified, and the grace by which they are sanctified, are the gift of God, and the effect of his special love. Let us beseech him to sanctify our souls, and to employ us in his service.

Matthew Henry: Isa 54:11-17

Very precious promises are here made to the church in her low condition, that God would not only continue his love to his people under their troubles as before, but that he would restore them to their former prosperity, nay, that he would raise them to greater prosperity than any they had yet enjoyed. In the foregoing chapter we had the humiliation and exaltation of Christ; here we have the humiliation and exaltation of the church; for, if we suffer with him, we shall reign with him. Observe,

I. The distressed state the church is here reduced to by the providence of God (Isa 54:11): " O thou afflicted, poor, and indigent society, that art tossed with tempests, like a ship driven from her anchors by a storm and hurried into the ocean, where she is ready to be swallowed up by the waves, and in this condition not comforted by any compassionate friend that will sympathize with thee, or suggest to thee any encouraging considerations (Ecc 4:1), not comforted by any allay to thy trouble, or prospect of deliverance out of it."This was the condition of the Jews in Babylon, and afterwards, for a time, under Antiochus. It is often the condition of Christian churches and of particular believers; without are fightings, within are fears; they are like the disciples in a storm, ready to perish; and where is their faith?

II. The glorious state the church is here advanced to by the promise of God. God takes notice of the afflicted distressed state of his church, and comforts her, when she is most disconsolate and has no other comforter. Let the people of God, when they are afflicted and tossed, think they hear God speaking comfortably to them by these words, taking notice of their griefs and fears, what afflictions they are under, what distresses they are in, and what comforts their case calls for. When they bemoan themselves, God bemoans them, and speaks to them with pity: O thou afflicted, tossed with tempests, and not comforted; for in all their afflictions he is afflicted. But this is not all; he engages to raise her up out of her affliction, and encourages her with the assurance of the great things he would do for her, both for her prosperity and for the securing of that prosperity to her.

1. Whereas now she lay in disgrace, God promises that which would be her beauty and honour, which would make her easy to herself and amiable in the eyes of others.

(1.) This is here promised by a similitude taken from a city, and it is an apt similitude, for the church is the city of the living God, the heavenly Jerusalem. Whereas now Jerusalem lay in ruins, a heap of rubbish, it shall be not only rebuilt, but beautified, and appear more splendid than ever; the stones shall be laid not only firm, but fine, laid with fair colours; they shall be glistering stones, 1Ch 29:2. The foundations shall be laid or garnished with sapphires, the most precious of the precious stones here mentioned; for Christ (the church's foundation), and the foundation of the apostles and prophets, are precious above any thing else. The windows of this house, city, or temple, shall be made of agates, the gates of carbuncles, and all the borders (the walls that enclose the courts, or the boundaries by which her limits are marked, the mere-stones) shall be of pleasant stones, Isa 54:12. Never was this literally true; but it intimates, [1.] That, God having graciously undertaken to build his church, we may expect that to be done for it, that to be wrought in it, which is very great and uncommon. [2.] That the glory of the New Testament church shall far exceed that of the Jewish church, not in external pomp and splendour, but in those gifts and graces of the Spirit which are infinitely more valuable, that wisdom which is more precious than rubies (Pro 3:15), than the precious onyx and the sapphire, and which the topaz of Ethiopia cannot equal, Job 28:16, Job 28:19. [3.] That the wealth of this world, and those things of it that are accounted most precious, shall be despised by all the true living members of the church, as having no value, no glory, in comparison with that which far excels. That which the children of this world lay up among their treasures, and too often in their hearts, the children of God make pavements of, and put under their feet, the fittest place of it.

(2.) It is here promised in the particular instances of those things that shall be the beauty and honour of the church, which are knowledge, holiness, and love, the very image of God, in which man was created, renewed, and restored. And these are the sapphires and carbuncles, the precious and pleasant stones, with which the gospel temple shall be enriched and beautified, and these wrought by the power and efficacy of those doctrines which the apostle compares to gold or silver, and precious stones, that are to be built upon the foundation, 1Co 3:12. Then the church is all glorious, [1.] When it is full of the knowledge of God, and that is promised here (Isa 54:13): All thy children shall be taught of the Lord. The church's children, being born of God, shall be taught of God; being his children by adoption, he will take care of their education. It was promised (Isa 54:1) that the church's children should be many; but lest we should think that being many, as sometimes it happens in numerous families, they will be neglected, and not have instruction given them so carefully as if they were but few, God here takes that work into his own hand: They shall all be taught of the Lord; and none teaches like him. First, It is a promise of the means of instruction and those means authorized by a divine institution: They shall all be taught of God, that is, they shall be taught by those whom God shall appoint and whose labours shall be under his direction and blessing. He will ordain the methods of instruction, and by his word and ordinances will diffuse a much greater light than the Old Testament church had. Care shall be taken for the teaching of the church's children, that knowledge may be transmitted from generation to generation, and that all may be enriched with it, from the least even to the greatest. Secondly, It is a promise of the Spirit of illumination. Our Saviour quotes it with application to gospel grace, and makes it to have its accomplishment in all those that were brought to believe in him (Joh 6:45): It is written in the prophets, They shall be all taught of God, whence he infers that those, and those only, come to him by faith that have heard and learned of the Father, that are taught by him as the truth is in Jesus, Eph 4:21. There shall be a plentiful effusion of the Spirit of grace upon Christians, to teach them all things, Joh 14:26. [2.] When the members of it live in love and unity among themselves: Great shall be the peace of thy children. Peace may be taken here for all good. As where no knowledge of God is no good can be expected, so those that are taught of God to know him are in a fair way to prosper for both worlds. Great peace have those that know and love God's law, Psa 119:165. But it is often put for love and unity; and so we may take it. All that are taught of God are taught to love one another (1Th 4:9) and that will keep peace among the church's children and prevent their falling out by the way. [3.] When holiness reigns; for that above any thing is the beauty of the church (Isa 54:14): In righteousness shall thou be established. The reformation of manners, the restoration of purity, the due administration of public justice, and the prevailing of honesty and fair dealing among men, are the strength and stability of any church or state. The kingdom of God, set up by the gospel of Christ, is not meat and drink, but this righteousness and peace, holiness and love.

2. Whereas now she lay in danger, God promises that which would be her protection and security.

(1.) God engages here that though, in the day of her distress, without were fightings and within were fears, now she shall be safe from both. [1.] There shall be no fears within (Isa 54:14): " Thou shalt be far from oppression. Those that have oppressed thee shall be removed, those that would oppress thee shall be restrained, and therefore thou shalt not fear, but mayest look upon it as a thing at a great distance, that thou art now in no danger of. Thou shalt be far from terror, not only from evil, but from the fear of evil, for it shall not come near thee so as to do thee any hurt or to put thee in any fright."Note, Those are far from terror that are far from oppression; for it is as great a terror as can fall on a people to have the rod of government turned into the serpent of oppression, because against this there is no fence, nor is there any flight from it. [2.] There shall be no fightings without. Though attempts should be made upon them to insult them, to invade their country, or besiege their towns, they should all be in vain, and none of them succeed, Isa 54:15. It is granted, " They shall surely gather together against thee; thou must expect it."The confederate force of hell and earth will be renewing their assaults. As long as there is a devil in hell, and a persecutor out of it, God's people must expect frequent alarms; but, First, God will not own them, will not give them either commission or countenance; they gather together, hand joins in hand, but it is not by me. God gave them no such order as he did to Sennacherib, to take the spoil, and to take the prey, Isa 10:6. And therefore, Secondly, Their attempt will end in their own ruin: " Whosoever shall gather together against thee, be they ever so many and ever so mighty, they shall not only be baffled, but they shall fall for thy sake, or they shall fall before thee, which shall be the just punishment of their enmity to thee."God will make them to fall for the sake of the love he bears to his church and the care he has of it, in answer to the prayers made by his people, and in pursuance of the promises made to them. "They shall fall, that thou mayest stand,"Psa 27:2.

(2.) That we may with the greatest assurance depend upon God for the safety of his church, we have here, [1.] The power of God over the church's enemies asserted, Isa 54:16. The truth is they have no power but what is given them from above, and he that gave them their power can limit and restrain them. Hitherto they shall go, and no further. First, They cannot carry on their design without arms and weapons of war; and the smith that makes those weapons is God's creature, and he gave him his skill to work in iron and brass (Exo 31:3, Exo 31:4) and particularly to make proper instruments for warlike purposes. It is melancholy to think, as if men did not die fast enough of themselves, how ingenious and industrious they are to make instruments of death and to find out ways and means to kill one another. The smith blows the coals in the fire, to make his iron malleable, to soften it first, that it may be hardened into steel, and so he may bring forth an instrument proper for the work of those that seek to destroy. It is the iron age that is the age of war. But God has created the smith, and therefore can tie his hands, so that the project of the enemy shall miscarry (as many a project has done) for want of arms and ammunition. Or the smith that forges the weapons is perhaps put here for the council of war that forms the design, blows the coals of contention, and brings forth the plan of the war; these can do no more than God will let them. Secondly, They cannot carry it on without men, they must have soldiers, and it is God that created the waster to destroy. Military men value themselves upon their great offices and splendid titles, and even the common soldiers call themselves gentlemen; but God calls them wasters made to destroy, for wasting and destruction are their business. They think their own ingenuity, labour, and experience, made them soldiers; but it was God that created them, and gave them strength and spirit for that hazardous employment; and therefore he not only can restrain them, but will serve his own purposes and designs by them. [2.] The promise of God concerning the church's safety solemnly laid down, as the heritage of the servants of the Lord (Isa 54:17), as that which they may depend upon and be confident of, that God will protect them from their adversaries both in camps and courts. First, From their field-adversaries, that think to destroy them by force and violence, and dint of sword: " No weapon that is formed against thee (though ever so artfully formed by the smith that blows the coals, Isa 54:16, though ever so skilfully managed by the waster that seeks to destroy) shall prosper; it shall not prove strong enough to do any harm to the people of God; it shall miss its mark, shall fall out of the hand or perhaps recoil in the face of him that uses it against thee."It is the happiness of the church that no weapons formed against it shall prosper long, and therefore the folly of its enemies will at length be made manifest to all, for they are but preparing instruments of ruin for themselves. Secondly, From their law-adversaries, that think to run them down under colour of right and justice. When the weapons of war do not prosper there are tongues that rise in judgment. Both are included in the gates of hell, that seek to destroy the church; for they had their courts of justice, as well as their magazines and military stores, in their gates. The tongues that rise in judgment against the church are as such as either demand a dominion over it, as if God's children were their lawful captives, pretending an authority to oppress their consciences, or they are such as misrepresent them, and falsely accuse them, and by slanders and calumnies endeavour to make them odious to the people and obnoxious to the government. This the enemies of the Jews did, to incense the kings of Persia against them, Ezr 4:12; Est 3:8. "But these insulting threatening tongues thou shalt condemn; thou shalt have wherewith to answer their insolent demands, and to put to silence their malicious reflections. Thou shalt do it by well-doing (1Pe 2:15), by doing that which will make thee manifest in the consciences even of thy adversaries, that thou art not what thou art represented to be. Thou shalt condemn them, that is, God shall condemn them for thee. He shall bring forth thy righteousness as the light, Psa 37:6. Thou shalt condemn them as Noah condemned the old world that reproached him, by building the ark, and so saving his house, in contempt of their contempts."The day is coming when God will reckon with the wicked men for all their hard speeches which they have spoken against him, Jud 1:15.

The last words refer not only to this promise, but to all that go before: This is the heritage of the servants of the Lord. God's servants are his sons, for he has provided an inheritance for them, rich, sure, and indefeasible. God's promises are their heritage for ever (Psa 119:111); and their righteousness is of me, saith the Lord. God will clear up the righteousness of their cause before men. It is with him, for he knows it; it is with him, for he will plead it. Or their reward for their righteousness, and for all that which they have suffered unrighteously, is of God, that God who judges in the earth, and with whom verily there is a reward for the righteous. Or their righteousness itself, all that in them which is good and right, is of God, who works it in them; it is of Christ who is made righteousness to them. In those for whom God designs a heritage hereafter he will work righteousness now.

Keil-Delitzsch: Isa 54:11-12

"O thou afflicted, tossed with tempest, not comforted, behold, I lay thy stones in stibium, and lay thy foundations with sapphires; and make thy minarets of ruby, and thy gates into carbuncles, and all thy boundary into jewels." At the present time the church, of which Jerusalem is the metropolis, is sunk in misery, driven with tempest like chaff of the threshing-floor (Hos 13:3), without comfort; because till now it has waited in vain for any act of consolation on the part of God, and has been scorned rather than comforted by man ( סערה is a part. kal , not pual ; and נחמה 3rd pers. praet . like נעזבה , Isa 62:12, and רחמה , Hos 1:6; Hos 2:3). But this will be altered; Jerusalem will rise again from the dust, like a glorious building of God. Jerome makes the following apt remark on Isa 54:11 : " in stibio , i.e., in the likeness of an elegant woman, who paints her eyes with stibium ; referring to the beauty of the city."Pūkh is eye-black (kohl , cf., kâchal , Eze 23:40), i.e., a sooty compound, the chief component of which was powdered antimony, or else manganese or lead, and with which oriental women coloured their eyebrows, and more particularly the eyelids both above and below the eyes, that the beauty of the latter might be all the more conspicuous (2Ki 9:30). The classic φῦκος , fucus , has a meaning foreign to the Hebrew word, viz., that of rouge for the cheeks. If, then, stibium (antimony), or any blackening collyrium generally, served the purpose of mortar in the rebuilding of Jerusalem, the stones of its walls (not its foundation-stones, אדני ך , which is the reading adopted by Ewald, but, on the contrary, the visible stones of its towering walls) would look like the eyes of a woman shining forth from the black framework of their painted lids, i.e., they would stand out in splendour from their dark ground. The Beth in bassappı̄rı̄m indicates the means employed. Sapphires serve as foundation-stones, for the foundation of Jerusalem stands as immoveably firm as the covenant of God. The sapphire blue is the colour of the heaven, of revelation, and of the covenant. The sh^e mâshōth , however, i.e., the minarets which stand out like rays of the sun, and also the gates, have a red appearance. Red is the colour of blood, and hence of life and of imperishableness; also the colour of fire and of lightning, and hence of wrath and victory. Jehovah makes the minarets of "ruby."The Sept. and Jerome adopt the rendering iaspidem (a jasper); at any rate, כּדכד (which is the proper way of writing the word: Ewald, §48, c )

(Note: The first כ is dagessatum , the second raphatum : see Norzi. The word forms one of the eighteen which have a dagesh after a word ending with a vowel sound ( בלא מבטל בתר יה וא דגשין ): see Masora Magna on Dan 5:11, and Heidenheim's הטעמים משפטי , 41 a . The object is to secure greater euphony, as in ככרכמישׁ ( הלא ), Isa 10:9, which is one of the eighteen words.)

is a red sparkling jewel (from kidkēd ; cf., kı̄dōd , scintilla ). The arches of the gates He forms of אקדּח אבני , stones of fiery splendour (from qâdach , to burn: hence qaddachath , πυρετός ), that is to say, or carbuncle stones (from c arbunculus , a small red-hot coal), like ruby, garnet, etc. Jerome has adopted the false rendering lapides sculptos , after Symm. λίθοι γλυφῆς (from קדח = קדד , findere ?). The accusative of the predicate כדכד is interchanged with עקדח לבני , and then with לאבני־חפ ץ , to denote the materia ex qua . The whole territory (precinct) of Jerusalem is turned by Jehovah into precious stones, that is to say, it appears to be paved with such stones, just as in Tobit 13:17 the streets are said to be "paved with beryl, and carbuncle, and stones of Ophir,"i.e., to be covered with a mosaic formed of precious stones. It is upon the passage before us that Tobit 13:16, 17, and Rev 21:18-21, are founded. The motley colours of the precious stones, with which the new Jerusalem is adorned, are something more than a mere childish fancy. Whence, then, do the precious stones derive their charm? The ultimate ground of this charm is the fact, that in universal nature everything presses to the light, and that in the mineral world the jewels represent the highest stage of this ascending process. It is the self-unfolding process of the divine glory itself, which is reflected typologically in the several gradations of the manifold play of colours and the transparency of the precious stones. For this reason, the high priest wore a breastplate with twelve precious stones, upon which were the names of the twelve tribes of Israel; and for this same reason, the author of the Apocalypse carries out into detail in chapter 21 the picture of the new Jerusalem, which is here sketched by the prophet of the Old Testament (without distinguishing time from eternity), adding crystals and pearls to the precious stones which he there mentions one by one. How can all this be explained, except on the ground that even the mineral world reflects the glory of those eternal lights from which God is called the "Father of lights,"or except on the assumption that the saints in light will one day be able to translate these stony types into the words of God, out of which they have their being?

Keil-Delitzsch: Isa 54:13

The outward glory of the city is only the manifestation, which strikes the senses, of the spiritual glory of the church dwelling therein. "And all thy children will be the learned of Jehovah; and great the peace of thy children." We translate both halves of the v. as substantive clauses, although they might be accusatives of both the object and predicate, dependent upon שׂמתּי . ה למּוּדי are disciples of Jehovah, but, as in Isa 50:4, with the subordinate idea of both docility and learning. The children of Jerusalem will need no instruction from man, but carry within them the teaching of heaven, as those who are "taught of God"( διδακτοὶ Θεοῦ , Joh 6:45; θεοδίδακτοι , 1Th 4:9). Essentially the same promise is given in Joe 3:1-2, and Jer 31:34; and represented in 1Jo 2:20 ( "Ye have the anointing of the Holy One, and know all things" ) as already fulfilled. In the place of the former inward and outward distress, there has no entered shâlōm , perfect inward and outward peace, complete salvation, and blessedness as its result. רב is an adjective, for this form cannot be shown to have existed as a syncopated third pers. praet ., like שׁח , חי (= חיי ). The v. closes palindromically.

Keil-Delitzsch: Isa 54:14-15

In perfect keeping with this grace through righteousness, Jerusalem will then stand firm and impregnable. "Through righteousness wilt thou be fortified: be far from anxiety, for thou hast nothing to fear; and from terror, for it will not come near thee. Behold, men crowd together in crowds; my will is not there. Who crowd together against thee? - he shall fall by thee." Both the thought and action of Jerusalem will be righteousness then, and it will thereby acquire strength; תּכּונני is a pausal future hithpalel , with the ת of the reflective opening syllable assimilated (Ges. §53, 2, b ). With this reciprocal influence of its moral character and imparted glory, it can, and is to keep far away from all thought of oppression and terror; for, through divine grace and a corresponding divine nature, it has nothing to fear. הן ( Isa 54:15 ), when pointing to any transaction as possible (as, for example, in Job 12:14; Job 23:8), acquires almost the significance of a conditional particle (Ewald, §103, g ). The equally hypothetical parallel clause is clothed in the form of an interrogative. For the verb gūr , the meaning "to gather together"(related to אגר ), more especially to join together with hostile intention (cf., συνάγεσθαι , Rev 19:19; Rev 20:8), is sustained by Psa 56:7; Psa 59:4; and with גּרה , lacessere , it has nothing to do (Hitzig and Ewald). אתּ ך has the force of contra te , as in the case of verbs of combat. The first apodosis is this: "but it takes place entirely away from me,"i.e., without and against my will; מאותי = מאתּי (as in Isa 59:21), and אותם = אתּם , are no sure signs of a later usage; for this alternation of the two forms of את is met with as early as Jos 14:12. The second apodosis is, "he will fall upon (or against) thee,"or, as we should say, "founder,"or "be wrecked."It is far more likely that this is the meaning of the words, than that they mean "he will fall to thy lot"( על נפל , like ל נפל elsewhere, to fall to a person); for the context here is a totally different one from Isa 45:14, and we look for nothing more than a declaration of the utter failure and ruin of the undertaking.

Keil-Delitzsch: Isa 54:16-17

Jerusalem will be thus invincible, because Jehovah, the Almighty One, is its protector. "Behold, I have created the smith who bloweth the coal-fire, and brings to the light a weapon according to his trade; and I have created the destroyer to destroy. Every weapon formed against thee has no success, and every tongue that cometh before the judgment with thee thou wilt condemn. This the inheritance of the servants of Jehovah; and their righteousness from me, saith Jehovah." If Jehovah has created the armourer, who forges a weapon למעסהוּ (i.e., according to his trade, or according to the thing he has to finish, whether an arrow, or a sword, or a spear; not "for his own use,"as Kimchi supposes), to be used in the hostile army against Jerusalem, He has also created a destroyer ( לחבּל ) to destroy. The very same creative might, to which the origin of the weapon is to be traced as its primary cause, has opposed to it beforehand a defender of Jerusalem. And as every hostile weapon fails, Jerusalem, in the consciousness of its divine right, will convict every accusing tongue as guilty and deserving of utter condemnation ( הרשׁיע as in Isa 50:9, cf., 1Sa 14:47, where it denotes the punishment of the guilty). The epiphonem in Isa 54:17 , with the retrospective זאת and the words "saith the Lord,"which confirm the certainty of the fulfilment, forms an unmistakeable close to the prophecy. This is the position in which Jehovah has placed His servants as heirs of the future salvation; and this the righteousness which they have received as His gift, and which makes them strong within and victorious without. The individual idea of the church, which we find elsewhere personified as "the servant of Jehovah,"equivalent to "the people in whose heart is my law"(Isa 51:7), or "my people that have sought me"(Isa 65:10), is here expanded into "the servants of Jehovah"(as in Isa 65:8-9; compare Isa 59:21 with Isa 51:16). But totally different colours are employed in Isa 52:13 to Isa 53:1-12 to depict the exaltation of the one "Servant of Jehovah,"from those used here to paint the glory of the church of the "servants of Jehovah,"a proof that the ideas do not cover one another. That which is the reward of suffering in the case of the former, is the experience of divine mercy in that of the latter: it becomes a partaker of the salvation purchased by the other. The one "Servant of Jehovah"is the heart of the church, in which the crisis which bursts forth into life is passing; the righteousness of the "servants of Jehovah"is the fruit of the sufferings of this one "Servant of Jehovah,"who is Himself צדיק and מצידק . He is the Mediator of all the salvation of the church. He is not only its "head,"but its "fulness"( πλήρωμα ) also.

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 49:1--55:13

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

In the previous section (chs. 40-48), Isaiah revealed that God would redeem His servant Israel from Babylonian captivity by using one of His servants, Cyrus. Israel's sin had resulted in her going into the furnace of Babylon for a period of refinement.

In this section, the prophet revealed that God would also deal with the more serious problem of sin in Israel that had resulted in her captivity. He would do this by using another Servant of His, the Messiah. This Servant would not only take care of Israel's sin problem but that of the whole world. Thus Isaiah passed from dealing mainly with physical deliverance to dealing with spiritual salvation, from Cyrus to Christ.

Constable: Isa 54:1--55:13

3. Invitation to salvation chs. 54-55

This section of Isaiah's prophecy joyfully announces Yahweh's salvation and invites participation in it. Joy and invitation are the result of the announcement of salvation through the Servant (52:13-53:12).

"The first two Servant Songs are followed by tailpieces concerned with divine confirmation of the Servant's task and promises of its success (42:5-9; 49:7-13). The third and fourth Songs are followed by invitations to respond to the Servant and what he has done (50:10-11[; chs. 54-55]). Response is the keynote of chapters 54-55. . . . In his saving work, the Servant has done everything, removing sin, establishing in righteousness, creating a family. The way is therefore open for response, pure and simple: to sing over what someone else has accomplished (54:1), to enjoy a feast for which someone else had paid (55:1)."⁶⁰²

Constable: Isa 54:1-17

Yahweh's everlasting love ch. 54

The theme of this segment is God's love for His people. He can dispose of His righteous anger quickly, and He delights to bless His people.

Constable: Isa 54:11-17

The rebuilt city 54:11-17

Isaiah changed his illustration from a restored wife to a rebuilt city, but the point remains the same.⁶¹³ The people of God can anticipate a glorious future. The prophet was not describing the rebuilding of Jerusalem following the Jews' return from exile. He was using the image of rebuilding a city to convey the joy and security that lay in the future for all God's people, particularly Israel.

54:11-12 Presently God's people were wretched, but they would be redeemed. They were bereft of support, without stability, and in despair, all of which God in His compassion noted. They would enjoy richness, abundance, completeness, and variety. Antimony was a black powder that masons added to mortar that held stones in place. It set off the beauty of the stones by providing a dark background for them.⁶¹⁴ Foundations of sapphires (lapis lazuli, a prized dark blue stone) would be foundations of the highest quality and greatest beauty. The battlements Isaiah saw were bright red rubies. The gates were clear crystal, and the walls were a mosaic of other precious stones.⁶¹⁵ This picture of wealth, stability, and confidence contrasts strongly with the conditions of poverty, insecurity, and despair in verse 11. The key is God, who will affect the change: "I will."

54:13 All the spiritual descendants of the redeemed then would be disciples of the Lord. They would follow Him faithfully, and they would enjoy the highest quality of spiritual life (cf. 1:26).⁶¹⁶

54:14 The righteous would be secure in the love and plans of God. Oppression and terror would not come anywhere near them, so they would not fear (cf. 32:17).

54:15 Whatever trouble might come to them would not come from God as discipline, as in former times. Moreover, God's people would be able to overcome all their opponents. This indicates that conditions for the redeemed will not be completely placid at this time, as they will be in the eternal state where nothing offensive will assail God's people. Isaiah rather described conditions during the first part of the renovation of all things, the Millennium.⁶¹⁷

54:16 Whatever happens to the redeemed then would be by the will of God who not only raises up destroyers to destroy and provides the weapons that they use but creates the blacksmiths who make the weapons. All that the people of God would experience would be part of God's good intention and design for them.

"This verse is very instructive for the study of divine providence. It teaches that nothing occurs, not even the destroying acts of the enemies of God's people, apart from God Himself. At the same time we are not to blame Him for the evil that men do (cf. the express statement of the previous verse), but in His secret providence God governs the efforts and actions of men and employs them as the instruments of His anger."⁶¹⁸

54:17 Even though opponents might arise, they would be ineffective against God's people. Hard steel or a hot tongue, two forms of antagonism that represent all forms of it, would not prosper. Yahweh's vindication of His people would be the heritage of His servants then. That heritage would include restoration to intimacy with God (cf. vv. 1-10), and, for Israel, fulfillment of the promises in the Abrahamic Covenant (Gen. 12:1-3, 7).

"Beginning here and throughout the rest of the book, Israel is referred to as servants (pl.), and the Servant who restores his people to the covenant and brings justice to the nations is not referred to again as such [contrary to the AV]. . . .

"The purpose then in the shift to the plural at this point seems to be to finalize the distinction between the servant' of the Lord, who receives benefits, and the Servant' of the Lord, who makes those benefits possible."⁶¹⁹

The historical setting for the fulfillment of this prophecy is the time following the Servant's full redemption of His people. This full redemption will take place at His second advent.⁶²⁰ Thus the joy Isaiah described in this chapter will come to fruition during the Millennium and thereafter, throughout eternity.

Guzik: Isa 54:1-17

Isaiah 54 - The Restoration of Israel, the Wife of the LORD

"Try and suck all the sweetness that you can out of this chapter while we read it. The personal application of a promise to the heart by the Holy Spirit is that which is wanted. The honey in Jonathan's wood never enlightened his eyes until he dipped the point of his rod into it and tasted it. Try and do the same. This chapter is the wood wherein every bough doth drip with virgin honey. Sip: taste, and be satisfied." (Spurgeon)

A. The LORD speaks to Israel as His wife.

1. (1-3) Israel will be restored like a barren woman who bears many children.

"Sing, O barren, you who have not borne! Break forth into singing, and cry aloud, you who have not labored with child! For more are the children of the desolate than the children of the married woman," says the LORD. "Enlarge the place of your tent, and let them stretch out the curtains of your dwellings; do not spare; lengthen your cords, and strengthen your stakes. For you shall expand to the right and to the left, and your descendants will inherit the nations, and make the desolate cities inhabited."

a. Sing, O barren, you who have not borne: In ancient Israel, the barren woman carried an enormous load of shame and disgrace. Here, the LORD likens captive Israel to a barren woman who can now sing - because now more are the children of the desolate than the children of the married woman.

i. The Babylonian exile and captivity meant more than oppression for Israel; it meant shame, disgrace, and humiliation. God promises a glorious release from not only the exile and captivity, but also from the shame, disgrace, and humiliation.

ii. This passage is quoted by the Apostle Paul in Galatians 4:27, in reference to the miraculous "birth" of those under the New Covenant. Paul also probably intended the phrase more are the children to also indicate that the children of the New Covenant would outnumber the children of the Old Covenant.

b. Enlarge the place of your tent: The curse and shame of barrenness would be so completely broken, and Israel would be so fruitful, that they would have to expand their living space. This would be of particular comfort to the returning Babylonian exiles, who felt themselves small in number and weak. This promise would strengthen them.

2. (4-6) Israel will be restored like a widow who is rescued from her reproach.

"Do not fear, for you will not be ashamed; neither be disgraced, for you will not be put to shame; for you will forget the shame of your youth, and will not remember the reproach of your widowhood anymore. For your Maker is your husband, the LORD of hosts is His name; and your Redeemer is the Holy One of Israel; He is called the God of the whole earth. For the LORD has called you like a woman forsaken and grieved in spirit, like a youthful wife when you were refused," says your God.

a. And will not remember the reproach of your widowhood anymore: Just as God compared the disgrace of Israel to the shame of barrenness, now He compares their humiliation to the reproach of widowhood. Here, the LORD promises rescue from Israel's shame.

i. "Shame . . . disgrace . . . humiliated represent three synonymous Hebrew verbs sharing the fundamental idea of disappointed hopes, the embarrassment of expecting - even publicly announcing - one thing and then reaping another." (Motyer)

b. For your Maker is your husband: Though Israel might have been regarded as forsaken as a widow, the LORD promises to stand in the place of her husband.

i. Through the centuries, many a hurting woman has taken this promise for herself. Forsaken by a husband, or forsaken of a husband, they have found beautiful comfort in the promise that God would be a husband to them, when all others forsook them. The principle is true; God will supply and meet our emotional needs, and rescue us from our disgrace and shame, when others forsaken us.

c. The LORD of hosts is His name: To comfort and strengthen His people, God reminds them of how glorious of a Savior He is. He is their Maker, He is the LORD of hosts, He is their Redeemer, He is the Holy One of Israel, and He is called the God of the whole earth. Not only does God supply a husband, but a great one - Himself!

i. The promise that the LORD will meet our needs when others forsake us does not leave us to a place of "second best." The LORD God can be a greater husband than any man can be. This is something for every single woman to remember; and something no married woman should forget. An earthly husband can never fulfill every need that the great Heavenly Husband can.

3. (7-8) God explains His restoration of Israel.

"For a mere moment I have forsaken you, but with great mercies I will gather you. With a little wrath I hid My face from you for a moment; but with everlasting kindness I will have mercy on you," says the LORD, your Redeemer.

a. For a mere moment I have forsaken you: God never really forsook Israel; yet He recognizes that they felt forsaken. God says, "for a mere moment I allowed you to feel that I have forsaken you."

b. But with great mercies I will gather you: The forsaken is in the present tense; the great mercies are in the future tense. But they are real, and give Israel cause to set their hope and trust in the LORD, though they feel forsaken at the moment.

c. I hid My face from you for a moment; but with everlasting kindness I will have mercy on you: The contrast is between the moment of feeling forsaken and the everlasting nature of the kindness that will come. When we feel tried and forsaken, we should recognize that it is just for a moment, and the everlasting blessing will certainly come.

B. Comfort and assurance to restored Israel.

1. (9-10) A promise to never forsake Israel.

"For this is like the waters of Noah to Me; for as I have sworn that the waters of Noah would no longer cover the earth, so have I sworn that I would not be angry with you, nor rebuke you. For the mountains shall depart and the hills be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed," says the LORD, who has mercy on you.

a. For this is like the waters of Noah to Me: Just as God promised that the flood waters of Noah's day would not cover the earth forever, so will His anger recede from Israel.

b. For the mountains shall depart . . . but My kindness shall not depart from you: Flood waters recede, and mountains do not. But even if the mountains shall depart, even if the hills be removed, the kindness of the LORD to His people will never depart. The kindness of the LORD is more certain than the mountains and the hills, and His covenant of peace is more sure.

2. (11-17) Promises of prosperity, peace, and protection.

"O you afflicted one, tossed with tempest, and not comforted, behold, I will lay your stones with colorful gems, and lay your foundations with sapphires. I will make your pinnacles of rubies, your gates of crystal, and all your walls of precious stones. All your children shall be taught by the LORD, and great shall be the peace of your children. In righteousness you shall be established; you shall be far from oppression, for you shall not fear; and from terror, for it shall not come near you. Indeed they shall surely assemble, but not because of Me. Whoever assembles against you shall fall for your sake. Behold, I have created the blacksmith who blows the coals in the fire, who brings forth an instrument for his work; and I have created the spoiler to destroy. No weapon formed against you shall prosper, and every tongue which rises against you in judgment you shall condemn. This is the heritage of the servants of the LORD, and their righteousness is from Me," says the LORD.

a. To you afflicted one, tossed with tempest and not comforted: God cares about the afflicted one. He cares about the one tossed with tempest. He cares about the one who is not comforted. When someone is in this place - afflicted, tossed, and not comforted - it is easy for them to believe God doesn't care. But He does, and He gives precious promises to give strength.

b. Behold, I will lay your stones with colorful gems . . . sapphires . . . rubies . . . crystal: God will lavish riches upon the hurting and afflicted. When someone feels afflicted, tossed, and not comforted, they feel poor, no matter how much money they have in the bank. God promises to make the afflicted truly rich.

c. All your children shall be taught by the LORD, and great shall be the peace of your children: When we are afflicted, tossed, and not comforted, we feel bad not just for ourselves, but also for our children. God gives precious assurance not only for us, but also quiets our fears for our children.

d. In righteousness you shall be established . . . you shall not fear . . . whoever assembles against you shall fall for your sake: God promises those who are afflicted, tossed, and not comforted will find protection and security in Him.

e. The sovereign God - who created the blacksmith, who created the spoiler to destroy - also has the power to protect. He can promise that no weapon formed against you shall prosper. Whatever weapon is raised against God's people is destined to be destroyed itself. God will ultimately even protect His people from criticism; indeed, every tongue which rises against you in judgment you shall condemn.

i. The LORD will not allow the weapon formed against His servants to prosper. Sometimes this means the LORD takes the weapon out of the hand of the enemy of His servants. Sometimes it means that God allows the weapon to strike, but brings a greater good out of it than the pain of the immediate blow. In allowing this, God will not allow the weapon to prosper, but transforms the violent sword into a trowel for building His kingdom.

ii. The tongue which rises against you can really hurt. "Satan leaves no stone unturned against the Church of God. He uses not simply the hand; but, what is oftener a sharper weapon, the tongue. We can bear a blow, sometimes, but we cannot endure an insult. There is a great power in the tongue. We can rise from a blow which smote us to the ground; but we cannot so easily recover from slander, that lays the character low." (Spurgeon) Yet, we can trust in the LORD's triumph. "The more accusers, the more acquittals; the more slander, the more honor; so the enemy may slander us as much as he pleases." (Spurgeon)

ii. This is not a blanket promise for any churchgoer. The LORD specifically says, this is the heritage of the servants of the LORD. Are you a servant of the LORD? Then you can rest easy in His promised protection. The LORD also says that this is a promise for those whose righteousness is from Me - from the LORD Himself - and not from themselves. When a person understands that their righteousness is really from the LORD, they are much more comfortable in letting the LORD protect their righteousness.

© 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 54 (Chapter Introduction)

Overview

Isa 54:1, The prophet, for the comfort of the Gentiles, prophesies the amplitude of their church; Isa 54:4, their safety; Isa 54:6, their certain deliverance out of affliction; Isa 54:11, their fair edification; Isa 54:15, and their sure preservation.

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 54 (Chapter Introduction)

CHAPTER 54

The blessings and fulness of the gospel church, Isa 54:1-3 ; the Gentiles becoming Christ’ s spouse; to whom his love is everlasting, Isa 54:4-10 . Her glories, Isa 54:11,12 . The gifts of the Holy Ghost, Isa 54:13 . Her sure preservation, Isa 54:14-17 .

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 54 (Chapter Introduction)

(Isa 54:1-5) The increase of the church by the conversion of the Jews and Gentiles.

(Isa 54:6-10) Its certain deliverance.

(Isa 54:11-17) Its triumphant state is described.

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 54 (Chapter Introduction)

The death of Christ is the life of the church and of all that truly belong to it; and therefore very fitly, after the prophet had foretold the sufferings of Christ, he foretels the flourishing of the church, which is a part of his glory, and that exaltation of him which was the reward of his humiliation: it was promised him that he should see his seed, and this chapter is an explication of that promise. It may easily be granted that it has a primary reference to the welfare and prosperity of the Jewish church after their return out of Babylon, which (as other things that happened to them) was typical of the glorious liberty of the children of God, which through Christ we are brought into; yet it cannot be denied but that it has a further and principal reference to the gospel church, into which the Gentiles were to be admitted. And the first words being understood by the apostle Paul of the New Testament Jerusalem (Gal 4:26) may serve as a key to the whole chapter and that which follows. It is here promised concerning the Christian church, I. That, though the beginnings of it were small, it should be greatly enlarged by the accession of many to it among the Gentiles, who had been wholly destitute of church privileges (Isa 54:1-5). II. That though sometimes God might seem to withdraw from her, and suspend the tokens of his favour, he would return in mercy and would not return to contend with them any more (Isa 54:6-10). III. That, though for a while she was in sorrow and under oppression, she should at length be advanced to greater honour and splendour than ever (Isa 54:11, Isa 54:12). IV. That knowledge, righteousness, and peace, should flourish and prevail (Isa 54:13, Isa 54:14). V. That all attempts against the church should be baffled, and she should be secured from the malice of her enemies (Isa 54:14-17).

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.

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

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

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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 54 (Chapter Introduction)

INTRODUCTION TO ISAIAH 54

As the former chapter is a prophecy of the humiliation and exaltation of Christ, of his sufferings and death, and the glory that should follow; this is a prophecy of that part of his glory which relates to the flourishing estate of his church, as the fruit of his death, and explains and enlarges upon the promise of his having a numerous seed. The prophecy reaches from the death and resurrection of Christ to his second coming; and describes the state of the church during that time, which had been like a barren woman, but now fruitful, which was matter of joy; and would increase, and have yet a more numerous issue, through the conversion and accession of the Gentiles; and therefore is bid not to fear, since she should not bear the shame and reproach of widowhood, Isa 54:1, the reason confirming which is, because Christ was her husband, who was her Maker and Redeemer, the God of Israel, and of the whole earth, Isa 54:5, and though she might for some time be under some dark providences, and seem to be forsaken of God, and lie under his displeasure; yet she is assured of the love of God towards her, that it is constant and perpetual; which is illustrated by the oath and covenant of God with Noah, and by its being more immovable than mountains and hills, Isa 54:6, and though she would sometimes be in a very afflicted and uncomfortable condition, yet should be raised again to a state of great honour and splendour, of spiritual knowledge, peace, and safety, Isa 54:11 and that all her enemies, that gathered together against her, should perish, and all their attempts be unsuccessful, since the Lord was on her side, and would defend her cause, and protect her, Isa 54:15.