Text -- Isaiah 16:3 (NET)

16:3 “Bring a plan, make a decision! Provide some shade in the middle of the day! Hide the fugitives! Do not betray the one who tries to escape!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 16:3

Consider seriously what course to take.

Wesley: Isa 16:3

Or, as the shadow of the night, large and dark, as the shadow of the earth is in the night - season. Conceal and protect my people in the time of their distress.

Wesley: Isa 16:3

casts - Those of my people who are driven out of their land.

Wesley: Isa 16:3

Unto their enemies.

JFB: Isa 16:3-5

GESENIUS, MAURER, &c., regard these verses as an address of the fugitive Moabites to the Jews for protection; they translate Isa 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Isa 16:6). VITRINGA makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take refuge in thy land (Isa 16:3-4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (Isa 16:5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (Isa 16:6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride.

JFB: Isa 16:3-5

Emblem of a thick shelter from the glaring noonday heat (Isa 4:6; Isa 25:4; Isa 32:2).

JFB: Isa 16:3-5

Betray not the fugitive to his pursuer.

Clarke: Isa 16:3

Take counsel "Impart counsel"- The Vulgate renders the verbs in the beginning of this verse in the singular number, So the Keri; and so likewise sixty-one MSS. of Kennicott’ s and De Rossi’ s have it, and nineteen editions, and the Syriac. The verbs throughout the verse are also in the feminine gender; agreeing with Zion, which I suppose to be understood.

Calvin: Isa 16:3

3.Assemble a council ²⁵² He proceeds with the same subject; for if we wish rightly to understand this passage, we must set before our minds the dreadful ruin of the Moabites. Their crimes are brought to remembrance, that all may see more clearly how deservedly they are punished. When everything was in their power, they freely indulged in licentiousness, and would not listen to any reproofs; but now, when they are deprived of everything, they groan, and seek remedies which are nowhere to be found. The Lord deals with the reprobate in such a manner that, in order to leave them without excuse, he bestows upon them, and places in their hands, everything that they need; but when, through their wicked passion, they have abused and turned everything to a wicked purpose, he deprives them of all aid and support, and utterly destroys them.

Execute judgment While the Moabites enjoyed prosperity, they cared little about what was good and right; while it was in their power to rule, and to have their kingdom established, in a just manner, they abused their power for the purpose of tyranny. Now that they were stripped of all authority, and were exiles and fugitives, Isaiah ironically advises them to assemble councils and execute judgments, which they had formerly overturned through fraud and injustice. Isaiah has in view that time when all power and authority was taken out of the hands of the Moabites. The upbraiding is similar to that with which the Lord addresses Adam, (Gen 3:22,) Behold, Adam is become as one of us, ridiculing him with the biting taunt, that he was not satisfied with his exalted attainments, and wished to rival God himself.

In like manner, the Moabites, not satisfied with their ornaments and wealth, wretchedly harassed and plundered the Israelites and Jews, and formed wicked plans against them. Having abused the excellent gift of God, they therefore deserved to have this reproof addressed to them, which is equally applicable to all the reprobate, who proudly vaunt in prosperity and barbarously abuse it for harassing the godly. Seeing that they basely pollute those things which the Lord had set apart to their proper use, it is right that they should be deprived of them and reduced to the lowest poverty. We have instances of this every day. How comes it that those who were raised to the highest rank of honor fall down headlong, but because the Lord punishes their tyrannical rule and their crimes? The Lord also ridicules their upbraiding and reproachful language, their wailings, and even their complaints; as when they exclaim, “O that I had the wealth which I once enjoyed! O that I were restored to my former condition!” For then repentance will be too late.

Make thy shadow The Moabites might, as I have already hinted, have given some relief to the wretched Jews, when they were harassed by the Assyrians; or, at least, if they had had a spark of humanity, they ought to have protected the fugitives; but, on the contrary, they persecuted them, and added to the weight of their afflictions, which were already oppressive. It was highly proper that the Moabites should be the subjects of that cruelty which they had exercised towards others; that, when they had been driven from their dwellings, and were exiles and wanderers, they should nowhere find any solace, any shadow to shelter them from the heat; for why should they enjoy the consolations which they had barbarously refused to others?

As the night in the midst of noon-day ²⁵³ By noon-day is here meant the most scorching heat. This metaphor is frequently employed in Scripture, that the Lord was like a cloud at noon, and like a pillar of fire by night; for he once was so in the wilderness. (Exo 13:21; Num 14:14; Deu 1:33.) This mode of expression, being customary, was retained by the Prophets, though they did not relate the history.

Hide the banished He means the Jews, whom the Assyrians persecuted and harassed, and whom the Moabites at the same time treated cruelly. It was their duty to shelter and relieve the fugitives, and especially those who fled to them for protection; but seeing that they drove them out, it was proper that they should be driven out in the same manner, and deprived of all assistance and support; for it is a righteous sentence which the Lord pronounces, when he enjoins that the same measure which every one metes shall be measured to him again. (Deu 19:19; Mat 7:2.) Now the Prophet calls on the Moabites to acknowledge their sins, so as to confess that they are justly punished for their cruelty. Yet he rather has the Jews in his eye, in order to inform them that God does not disregard their afflictions, for they are told that he will be their avenger.

TSK: Isa 16:3

Take : Heb. Bring

execute : Isa 1:17; Psa 82:3, Psa 82:4; Jer 21:12, Jer 22:3; Eze 45:9-12; Dan 4:27; Zec 7:9

make : Isa 9:6, Isa 25:4, Isa 32:2; Jdg 9:15; Jon 4:5-8

hide : Isa 56:8; Oba 1:12-14; Mat 25:35; Heb 13:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 16:3

Take counsel - Hebrew, ‘ Bring counsel;’ or cause it to come ( הבאו hâbı̂'ı̂û , or as it is in the keri הביאי ). The Vulgate, renders this in the singular number, and so is the keri , and so many manuscripts J. D. Michaelis, Lowth, Etchhorn, Gesenius, and Noyes, regard Isa 16:3-5 as a supplicatory address of the fugitive Moabites to the Jews to take them under their protection, and as imploring a blessing on the Jewish people if they would do it; and Isa 16:6 as the negative answer of the Jews, or as a refusal to protect them on account of their pride. But most commentators regard it as addressed to the Moabites by the prophet, or by the Jews, calling upon the Moabites to afford such protection to the Jews who might be driven from their homes as to secure their favor, and confirm the alliance between them; and Isa 16:6 as an intimation of the prophet, that the pride of Moab is such that there is no reason to suppose the advice will be followed. It makes no difference in the sense here, whether the verb ‘ give counsel’ be in the singular or the plural number.

If singular, it may be understood as addressed to "Moab"itself; if plural, to the "inhabitants"of Moab. Vitringa supposes that this an additional advice given to the Moabites by the prophet, or by a chorus of the Jews, to exercise the offices of kindness and humanity toward the Jews, that thus they might avoid the calamities which were impending. The "first"counsel was Isa 16:1, to pay the proper tribute to the Jewish nation; "this"is Isa 16:3-5 to show to those Jews who might be driven from their land kindness and protection, and thus preserve the friendship of the Jewish nation. This is, probably, the correct interpretation, as if he had said, ‘ ake counsel; seek advice in your circumstances; be not hasty, rash, impetuous, unwise; do not cast off the friendship of the Jews; do not deal unkindly with those who may seek a refuge in your land, and thus provoke the nation to enmity; but let your land be an asylum, and thus conciliate and secure the friendship of the Jewish nation, and thus mercy shall be reciprocated and shown to you by him who shall occupy the throne of David’ Isa 16:5. The "design"is, to induce the Moabites to show kindness to the fugitive Jews who might seek a refuge there, that thus, in turn, the Jews might show them kindness. But the prophet foresaw Isa 16:6 that Moab was so proud that he would neither pay the accustomed tribute to the Jews, nor afford them protection; and, therefore, the judgment is threatened against them which is finally to overthrow them.

Execute judgment - That is, do that which is equitable and right; which you would desire to be done in like circumstances.

Make thy shadow - A "shadow or shade,"is often in the Scriptures an emblem of protection from the burning heat of the sun, and thence, of these burning, consuming judgments, which are represented by the intense heat of the sun (note, Isa 4:6; compare Isa 25:4; Isa 32:2; Lam 4:20).

As the night - That is, a deep, dense shade, such as the night is, compared with the intense heat of noon. This idea was one that was very striking in the East. Nothing, to travelers crossing the burning deserts, could be more refreshing than the shade of a far-projecting rock, or of a grove, or of the night. Thus Isaiah counsels the Moabites to be to the Jews - to furnish protection to them which may be like the grateful shade furnished to the traveler by the rock in the desert. The figure used here is common in the East. Thus it is said in praise of a nobleman: ‘ Like the sun, he warmed in the cold; and when Sirius shone, then was he coolness and shade.’ In the "Sunna"it is said: ‘ Seven classes of people will the Lord overshadow with his shade, when no shade will be like his; the upright Imam, the youth,’ etc.

Hide the outcasts - The outcasts of Judah - those of the Jews who may be driven away from their own homes, and who may seek protection in your land. Moab is often represented as a place of refuge to the outcast Hebrews (see the Analysis to Isa 15:1-9.)

Bewray not him that wandereth - Reveal not ( תגלי t^e galı̂y ), do not show them to their pursuer; that is, give them concealment and protection.

Poole: Isa 16:3

Take counsel consider seriously among yourselves what course to take to prevent your utter ruin.

Execute judgment do those things which are just and right, as to all men, so particularly to my people, to whom you have been most unrighteous and unmerciful.

As the night or, as the shadow of the night , large and dark, as the shadow of the earth is in the night season. The meaning is, Conceal and protect my people in the time of their distress and danger, as this metaphor is explained in the rest of this and in the following verse.

The outcasts mine outcasts , as it follows, Isa 16:4 , those of my people which are driven out of their land.

Bewray not him that wandereth unto their enemies, as thou hast treacherously done in former times.

Haydock: Isa 16:3

Night. Seek a retreat in the darkest places; or protect Israel when they shall flee before the Assyrians. Their cruelty is thus insinuated, Amos i.

Gill: Isa 16:3

Take counsel, execute judgment,.... This refers either to what goes before, that they would take the counsel given, and do that which was just and right, by paying tribute to the king of Judah; or to what follows, that they would enter into a consultation, the king of Moab with his nobles, and resolve upon what was right, and do it, by protecting and harbouring the distressed Jews, who would flee unto them from the enemy:

make thy shadow as the night in the midst of the noonday; a time of the greatest heat, to which the Assyrian army, for its force and fury, and the mischief done by it, is compared: and the Moabites they are advised to make a shadow, as large and as strong as the dark night, that is, to protect the Jews in their distress, and to refresh and comfort them under it; see Isa 4:6,

hide the outcasts; such as were driven out of their land through the fury and persecution of the enemy, receive and conceal, as Rahab did the spies:

bewray not him that wandereth; from his native place, as a bird from its nest, being forced to it; such an one, or as many as may be, in such a case, do not discover them where they are, or betray them, and deliver them up into the hands of their enemy.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 16:3

¹ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

² tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

³ tn Heb “disclose, uncover.”

Geneva Bible: Isa 16:3

Take counsel, execute judgment; ^{( c )} make thy shadow as the night in the midst of the noonday; hide the outcasts; discover not him that wandereth.

^{( c )} He shows what Moab would have done, when Israel their neighbour was in affliction, to whom because they would give no shadow or comfort, they are now left comfortless.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 16:1-14

1 Moab is exhorted to yield obedience to the throne of David.

6 Moab is threatened for her pride.

9 The prophet bewails her.

12 The judgment of Moab.

MHCC: Isa 16:1-5

God tells sinners what they may do to prevent ruin; so he does to Moab. Let them send the tribute they formerly engaged to pay to Judah. Take it as good advice. Break off thy sins by righteousness, it may lengthen thy quiet. And this may be applied to the great gospel duty of submission to Christ. Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great Ruler, come in the name of the Lamb, the Lamb of God. Those who will not submit to Christ, shall be as a bird that wanders from her nest, which shall be snatched up by the next bird of prey. Those who will not yield to the fear of God, shall be made to yield to the fear of every thing else. He advises them to be kind to the seed of Israel. Those that expect to find favour when in trouble themselves, must show favour to those in trouble. What is here said concerning the throne of Hezekiah, also belongs, in a much higher sense, to the kingdom of Jesus Christ. Though by subjection to Him we may not enjoy worldly riches or honours, but may be exposed to poverty and contempt, we shall have peace of conscience and eternal life.

Matthew Henry: Isa 16:1-5

God has made it to appear that he delights not in the ruin of sinners by telling them what they may do to prevent the ruin; so he does here to Moab.

I. He advises them to be just to the house of David, and to pay the tribute they had formerly covenanted to pay to the kings of his line (Isa 16:1): Send you the lamb to the ruler of the land. David made the Moabites tributaries to him, 2Sa 8:2. They became his servants, and brought gifts. Afterwards they paid their tribute to the kings of Israel (2Ki 3:4), and paid it in lambs. Now the prophet requires them to pay it to Hezekiah. Let it be raised and levied from all parts of the country, from Selah, a frontier city of Moab on the one side, to the wilderness, a boundary of the kingdom on the other side: and let it be sent, where it should be sent, to the mount of the daughter of Zion, the city of David. Some take it as an advice to send a lamb for a sacrifice to God, the ruler of the earth (so it may be read), the Lord of the whole earth, ruler of all lands, the land of Moab as well as the land of Israel, "Send it to the temple built on Mount Zion."And some think it is in this sense spoken ironically, upbraiding the Moabites with their folly in delaying to repent and make their peace with God. "Now you would be glad to send a lamb to Mount Zion, to make the God of Israel your friend; but it is too late: the decree has gone forth, the consumption is determined, and the daughters of Moab shall be cast out as a wandering bird, "Isa 16:2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar when he was reading him his doom, Dan 4:27. Break off thy sins by righteousness, if it may be a lengthening of thy tranquillity. And it is applicable to the great gospel duty of submission to Christ, as the ruler of the land, and our ruler: "Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God, the great ruler, come in the name of the Lamb, the Lamb of God. For else it shall be "(so we may read it) " that, as a wandering bird cast out of the nest, so shall the daughters of Moab be. If you will not pay your quit-rent, your just tribute to the king of Judah, you shall be turned out of your houses: The daughters of Moab (the country villages, or the women of your country) shall flutter about the fords of Arnon, attempting that way to make their escape to some other land, like a wandering bird thrown out of the nest half-fledged."Those that will not submit to Christ, nor be gathered under the shadow of his wings, shall be as a bird that wanders from her nest, that shall either be snatched up by the next bird of prey or shall wander endlessly in continual frights. Those that will not yield to the fear of God shall be made to yield to the fear of every thing else.

II. He advises them to be kind to the seed of Israel (Isa 16:3): "Take counsel, call a convention, and consult among yourselves what is fit to be done in the present critical juncture; and you will find it your best way to execute judgment, to reverse all the unrighteous decrees you have made, by which you have put hardships upon the people of God, and, in token of your repentance for them, study now how to oblige them, and this shall be accepted of God more than all burnt-offering and sacrifice."

1. The prophet foresaw some storm coming upon the people of God, perhaps the good people of the ten tribes, or of the two and a half on the other side Jordan, whose country joined to that of Moab, and who, by the merciful providence of God, escaped the fury of the Assyrian army, had their lives given them for a prey, and were reserved for better times, but were put to the utmost extremity to shift for their own safety. The danger and trouble they were in were like the scorching heat at noon; the face of the spoiler was very fierce upon them and the oppressor and extortioner were ready to swallow them up after stripping them of what they had.

2. He bespeaks a shelter for them in the land of Moab, when their own land was made too hot for them. This judgment they must execute; thus wisely must they do for themselves, and thus kindly must they deal with the people of God. If they would themselves continue in their habitations, let them now open their doors to the distressed dispersed members of God's church, and be to them like a cool shade to those that bear the burden and heat of the day. Let them not discover those that absconded among them, nor deliver them up to the pursuers that made search for them: " Betray not him that wandereth, nor deliver him up"(as the Edomites did, Oba 1:13, Oba 1:14), "but hide the outcasts. "This was that good work by which Rahab's faith was justified, and proved to be sincere, Heb 11:31. "Nay, do not only hide them for a time, but, if there be occasion, let them be naturalized: Let my outcasts dwell with thee, Moab (Isa 16:4); find a lodging for them and be thou a covert to them. Let them be taken under the protection of the government, though they are but poor, and likely to be a charge to thee."Note, (1.) It is often the lot even of those who are Israelites indeed to be outcasts, driven out of house and harbour by persecution or war, Heb 11:37. (2.) God owns them when men reject and disown them. They are outcasts, but they are my outcasts. The Lord knows those that are his wherever he finds them, even where no one else knows them. (3.) God will find a rest and shelter for his outcasts; for, though they are persecuted, they are not forsaken. He will himself be their dwelling-place if they have no other, and in him they shall be at home. (4.) God can, when he pleases, raise up friends for his people even among Moabites, when they can find none in all the land of Israel that can and dare shelter them. The earth often helps the woman, Rev 12:16. (5.) Those that expect to find favour when they are in trouble themselves must show favour to those that are in trouble; and what service is done to God's outcasts shall no doubt be recompensed one way or other.

3. He assures them of the mercy God had in store for his people. (1.) That they should not long need their kindness, or be troublesome to them: For the extortioner is almost at an end already, and the spoiler ceases. God's people shall not be long outcasts; they shall have tribulation ten days (Rev 2:10), and that is all. The spoiler would never cease spoiling if he might have his will; but God has him in a chain. Hitherto he shall go, but no further. (2.) That they should, ere long, be in a capacity to return their kindness (Isa 16:5): "Though the throne of the ten tribes be sunk and overturned, yet the throne of David shall be established in mercy, by the mercy they receive from God and the mercy they show to others; and by the same methods may your throne be established if you please."It would engage great men to be kind to the people of God if they would but observe, as they easily might, how often such conduct brings the blessing of God upon kingdoms and families. "Make Hezekiah your friend, for you will find it your interest to do so upon the account both of the grace of God in him and the presence of God with him. He shall sit upon the throne in truth, and then he does indeed sit in honour and sit firmly. Then he shall sit judging, and will then be a protector to those that have been a shelter to the people of God."And see in him the character of a good magistrate. [1.] He shall seek judgment; that is, he shall seek occasions of doing right to those that are wronged, and shall punish the injurious even before they are complained of: or he shall diligently search into every cause brought before him, that he may find where the right lies. [2.] He shall hasten righteousness, and not delay to do justice, nor keep those long waiting that make application to him for the redress of their grievances. Though he seeks judgment, and deliberates upon it, yet he does not, under pretence of deliberation, stay the progress of the streams of justice. Let the Moabites take example by this, and then assure themselves that their state shall be established.

Keil-Delitzsch: Isa 16:3-5

There they show themselves, on the spot to which their land once reached before it passed into the possession of Israel - there , on its farthest boundary in the direction towards Judah, which was seated above; and taking heart, address the following petitions to Zion, or to the Davidic court, on the other side. "Give counsel, form a decision, make thy shadow like night in the midst of noon; hide the outcasts, do not betray the wanderers. Let mine outcasts tarry in thee, Moab; be a covert to it from before the spoiler." In their extremity they appeal to Zion for counsel, and the once proud but now thoroughly humbled Moabites place the decision of their fate in the hands of the men of Judah (so according to the Keri ), and stand before Zion praying most earnestly for shelter and protection. Their fear of the enemy is so great, that in the light of the noon-day sun they desire to be covered with the protecting shade of Zion as with the blackness of night, that they may not be seen by the foe. The short-sentences correspond to the anxious urgency of the prayer (cf., Isa 33:8). Pelilâh (cf., peililyyâh , Isa 28:7) is the decision of a judge (pâlil ); just as in Isa 15:5 sheilshiyyâh is the age and standing of three years. The figure of the shadow is the same as in Isa 30:2-3; Isa 32:2, etc.; nōdēd is the same as in Isa 21:14; niddâchai as in Isa 11:12; sēther as in Isa 32:2, and other passages; shōdēd as in Isa 33:1; mipp^e nē as in Isa 21:15. The whole is word for word Isaiah's. There is no necessity to read nidchē instead of niddâc Mo'âb in Isa 16:4; still less is ay a collective termination, as in Isa 20:4. Nor are the words to be rendered "my outcasts ... of Moab,"and the expression to be taken as a syntaxis ornata (cf., Isa 17:6). On the contrary, such an expression is absolutely impossible here, where the speaker is alluding to himself. It is better to abide by the punctuation as we have it, with niddâchai ( zakeph ) closing the first clause of Isa 16:4 , and Moab ( tebir , which is subordinate to the following tiphchah , and with this to athnach ) opening the second as an absolute noun. This is the way in which we have rendered it above: "Moab ... be a shield to it ... "(though without taking lâmō as equivalent to lō ).

The question then arises, By what means has Zion awakened such reverence and confidence on the part of Moab? This question is answered in Isa 16:4 , Isa 16:5 : "For the extortioner is at an end, desolation has disappeared, treaders down are away from the land. And a throne is established by grace, and there sits thereon in truth in the tent of David one judging, and zealous for right, and practised in righteousness." The imperial world-power, which pressed out both marrow and blood ( mētz , a noun of the same form as lētz , like mı̄tz in Pro 30:33, pressure), and devastated and trod down everything (Isa 29:20; Isa 10:6; Isa 33:1, cf., Isa 16:8), is swept away from the land on this side of the Jordan; Jerusalem is not subject to it now, but has come forth more gloriously out of all her oppressions than ever she did before. And the throne of the kingdom of Judah has not fallen down, but by the manifestation of Jehovah's grace has been newly established. There no longer sits thereon a king who dishonours Him, and endangers His kingdom; but the tent-roof of the fallen and now re-erected hut of David (Amo 9:11) is spread over a King in whom the truth of the promise of Jehovah is verified, inasmuch as justice and righteousness are realized through all that He does. The Messianic times must therefore have dawned (so the Targum understands it), since grace and truth ( chesed ve'emeth ) and "justice and righteousness"( m ishpât ūtzedâkâh ) are the divino-human signs of those times, and as it were their kindred genii; and who can here fail to recall to mind the words of Isa 9:6 (cf., Isa 33:5-6)? The king depicted here is the same as "the lion out of Judah,"threatened against Moab in Isa 15:9. Only by thus submitting to Him and imploring His grace will it escape the judgment.

Constable: Isa 7:1--39:8

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

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

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

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 13:1--23:18

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

The recurrence of the Hebrew word massa', translated "oracle" or "burden," prescribes the boundaries of this section of text.¹⁴⁰ These chapters present the nations over which Immanuel is ruler, and they expand the idea of God's hatred of Assyria's pride (10:5-34; cf. 2:6-22; 13:11, 19; 14:11; 16:6; 17:7-11; 23:9). They are announcements of doom on these nations, but they are also announcements of salvation for Israel if she would trust in Yahweh. Isaiah delivered them to Israel rather than to the nations mentioned. Thus they assured the Israelites of Yahweh's sovereignty over the nations with a view to encouraging God's people to trust in the Lord (cf. Jer. 46-51; Ezek. 25-32; Amos 1-2). It would be foolish to trust in nations whom God has doomed. The unifying theme is the pride of these nations. Exalting self and failing to acknowledge God results in destruction.

". . . He [God] will hold every nation accountable for its actions."¹⁴¹

It is helpful to notice the structure of this section and the one that follows it.¹⁴²

Babylon (13:1-14:27)Political overthrow	The desert by the sea (Babylon) (21:1-10)Religious overthrow	The city of emptiness (24:1-20)Broken laws and gates
Philistia (14:28-32)A Davidic king will yet reign in Zion	Silence (Edom) (21:11-12)Indefinite continuance of things as they are	Zion's king (24:21-23)"After many days"
Moab (chs. 15-16)Moab in need, but through pride suffers destruction in spite of shelter in Zion	Evening (Arabia) (21:13-17)Desert tribes in need: no ultimate refuge in mutual security	The great banquet (ch. 25)All nations feasted in Zion save Moab, excluded by pride
Damascus/Ephraim (chs. 17-18)Strong cities forsaken; the forgotten rock	The Valley of Vision (Jerusalem) (ch. 22)The city torn down	The city of God (ch. 26)The strong city; the everlasting rock
Egypt (chs. 19-20)Co-equal membership: Egypt, Assyria and Israel	Tyre (ch. 23)Holiness to the Lord	The final gathering (ch. 27)The harvest from Egypt and Assyria

Note that each of the first two columns of oracles (chs. 13-23) begins with Babylon, and the third deals with Israel, which the peoples of the world surround. In the first list Babylon is to Israel's north, Philistia to the west, Moab to the east, and Egypt to the south. In the second list Babylon is to the north, Edom to the south, Arabia to the east, and Tyre to the west. Thus the selection of these nations suggests that Israel occupies the central place in God's plans, and the surrounding nations are vulnerable.¹⁴³

Constable: Isa 13:1--20:6

The first series of five oracles chs. 13-20

The first series shows that God has placed Israel at the center of His dealings with the Gentile nations. The second series projects the principles revealed in the first series into the future moving from concrete historical names to more enigmatic allusions. The third series points far ahead into the eschatological future but shows that the same principles will apply then. God's dealings with the nations in Isaiah's day was a sign of His similar dealings with them in the future.

Constable: Isa 15:1--16:14

The oracle against Moab chs. 15-16

"The Babylon oracle revealed that world history, even in its most threatening and climactic forms, is so organized that the people of God are cared for. The Philistia oracle confirmed this by insisting that the Davidic promises would be kept, and the Moab oracle corrects any impression that the hope expressed in the Davidic promises is exclusivist."¹⁶⁶

The literary structure of this oracle is generally chiastic focusing the reader's attention on security in Zion (16:4b-5). It is very difficult to date it.¹⁶⁷ Moab lay east of Judah and the Dead Sea between the Arnon and Zered Rivers and occupied an area about 30 miles long and 30 miles wide. The Moabites were more friendly neighbors of Judah than the Edomites or the Ammonites, who also lived east of the Jordan River.¹⁶⁸ But hostility toward Judah due to land claims in Transjordan had a long history and resulted in deep antagonism (cf. Zeph. 2:9-10). The point of this oracle is that Judah should not rely on Moab because she would suffer destruction.

15:1 Isaiah began by announcing Moab's certain ruin. The two main cities, Ar on the Arnon and Kir in central Moab, would fall quickly.

15:2-4 The Moabites would express great grief over their national defeat. Dibon was the site of a temple to the Moabite god Chemosh. Many of the people would go there to bewail Chemosh's inability to save them. They would also mourn the loss of the towns of Nebo and Medeba in typical Near Eastern fashion. The residents of Heshbon and Elealeh in the north of Moab would be heard wailing in Jahaz to the south it would be so great. Even soldiers would cry aloud in fear.

15:5-9 The Lord also expressed His grief over Moab's coming judgment through the prophet (cf. 21:3-4; 22:4; Jer. 9:1). Isaiah took up God's words in his own mouth and represented God's thoughts and words by using the first person singular (cf. 16:9). The Moabite refugees would move from place to place trying to find security. Their movement would be generally south, so the enemy may have descended from the north. The whole country would suffer devastation. Even though people would flee, they would not escape destruction. A lion is frequently an image of a fierce, implacable attacker in biblical poetry (v. 9; cf. Amos 3:12).

16:1-4a Moab would plead for shelter from her enemy. Her leaders would send a lamb as a tribute from their hiding place in some wilderness stronghold (possibly Sela in Edom) to the king of Judah requesting help. The Moabite refugees would be as frightened as birds hovering on their border. They would seek refuge in Judah.¹⁶⁹

16:4b-5 Moab would find security in Zion because extortion and destruction had ceased in Judah, and oppressors would no longer dwell there. A merciful, faithful, just, and righteous Davidic king would judge there. This is clearly a reference to Messiah's rule during the Millennium (cf. 9:1-6; 11:1-9). Moab, then, will be one of the nations that comes to the mountain of God to seek His ways (2:1-4). This leap into the eschaton in the oracle extends Moab's desire to find security in Judah in Isaiah's day far into the future.

16:6-8 The prophet explained the reason for Moab's destruction, pride (cf. vv. 1-4a), and its result, grief (cf. 15:2-4). Her excessive pride, arrogance, and insolence were the reason for her invasion; the invader was but the instrument of God (cf. 13:11). There was no basis in reality for her boasting. Moab was covered with grapevines, which the enemy would destroy. As a grapevine, Moab had extended its influence far beyond its borders, but now an enemy had cut back her fruitfulness. This would result in much despair and wailing in Moab. Raisin cakes appear to have been a major export of the nation that the Moabites relished as a delicacy in their homes (cf. 1 Chron. 12:40; Hos. 3:1).

16:9-12 Again the Lord grieved over Moab (cf. 15:5-9). Even when He must judge people, the Lord has pity on them and grieves over the destruction that He must send (cf. Hos. 11:1-9). Joy would end because the national product, grapes, would be unavailable due to hostile invaders. God's heart would break for these proud Moabites. When the Moabites would pray to their idols there would be no response, no help. How foolish, then, for the Judeans to trust in Moab for help.

"In Moab everyone went to the church of his own choice.'"¹⁷⁰

16:13-14 Isaiah concluded this oracle by announcing Moab's imminent ruin (cf. 15:1). The preceding verses describe an earlier revelation that the prophet received, but now he learned that Moab's invasion would be within three years. A hired man would count down the three years day by day, and the Judeans would do the same as they anticipated the degrading of Moab's glory and population. Only a remnant would survive. The fulfillment came when Assyria invaded Moab sometime between 715 and 713 B.C.

"The grief of the judge of all the earth is one of the two striking truths of this oracle. The other is that all this total loss and suffering arises from the single sin of pride (16:6)."¹⁷¹

Guzik: Isa 16:1-14

Isaiah 16 - The Burden Against Moab (continued)

A. Counsel to Moab.

1. (1-2) Send the lamb . . .

Send the lamb to the ruler of the land, from Sela to the wilderness, to the mount of the daughter of Zion. For it shall be as a wandering bird thrown out of the nest; so shall be the daughters of Moab at the fords of the Arnon.

a. The idea behind send the lamb to the ruler of the land is that Moab should resume their bringing of tribute to Jerusalem, thereby submitting themselves to God again. This kind of tribute is described in 2 Kings 3:4-5, where Mesha, King of Moab, who once paid tribute to Israel, stopped doing so when King Ahab of Israel died. Here, Isaiah counsels Moab to resume this payment of tribute.

b. Isaiah paints a powerful picture of the helpless, confused state of Moab under the hand of God's judgment. They are like a wandering bird thrown out of the nest, confused, weak, and vulnerable. Their only recourse is to submit themselves to Jerusalem and its King again.

2. (3) Isaiah's word to Judah as she observes Moab under judgment.

"Take counsel, execute judgment; make your shadow like the night in the middle of the day; hide the outcasts, do not betray him who escapes."

a. Here, in the compassion of his prophecy, Isaiah pleads with the rulers of Judah to hide the outcasts of Moab. Again, his great sympathies are probably due to the connection between Moab and the royal house of David.

b. Do not betray him who escapes: Isaiah wanted Judah to be a place of refuge and protection for Moab under judgment. This is exactly what the church should be, when people are under the strong hand of the LORD in the world. We should be a place that will hide the outcasts and receive him who escapes, never to betray them.

3. (4-5) A plea for refuge among Moab in the day of the righteous King.

"Let My outcasts dwell with you, O Moab; be a shelter to them from the face of the spoiler. For the extortioner is at an end, devastation ceases, the oppressors are consumed out of the land. In mercy the throne will be established; and One will sit on it in truth, in the tabernacle of David, judging and seeking justice and hastening righteousness."

a. Let My outcasts dwell with you, O Moab: This is a sudden and curious change of focus. In Isaiah 16:3, Judah was counseled to receive the outcasts of Moab. Now, Moab is asked to receive the outcasts of Judah. Bultema thinks that Isaiah 16:4-5 is an end-times prophecy of how Moab will be a place of refuge for Jews escaping the fury of the Antichrist after the abomination of desolation.

b. Israel, fleeing from the fury of the Antichrist, will find refuge in places like Moab (Revelation 12:6, 12:13-14). They will be protected from the face of the spoiler until devastation ceases and the oppressors are consumed out of the land.

c. In those end times, the throne of the Messiah will be established, and the Messiah Himself will sit on the throne: One will sit on it in truth, in the tabernacle of David. His reign will be wonderful, judging and seeking justice and hastening righteousness.

B. The pain of the prophet.

1. (6-8) The pain in Moab at the judgment of God.

We have heard of the pride of Moab; he is very proud; of his haughtiness and his pride and his wrath; but his lies shall not be so. Therefore Moab shall wail for Moab; everyone shall wail. For the foundations of Kir Hareseth you shall mourn; surely they are stricken. For the fields of Heshbon languish, and the vine of Sibmah; the lords of the nations have broken down its choice plants, which have reached to Jazer and wandered through the wilderness. Her branches are stretched out, they are gone over the sea.

a. We have heard of the pride of Moab: Here is the only place where the sin of Moab is detailed. It is significant that Moab's sin was pride, because they were a fairly small and insignificant nation. We can easily understand how the empires of Babylon or Assyria might fall through pride, but we may be slower to see pride in smaller things. But the small can be just as consumed with pride as the great!

i. "Like Assyria and Babylon, Moab was extremely proud. Isaiah piled term upon term to show that the nation's relative insignificance did not make it immune to pride." (Wolf)

b. This pride is also referred to in the prophecy of judgment found in Jeremiah 48:1-13. God would judge the proud nation, so that Moab shall wail for Moab. The Moabites took great pride in their vineyards, but God used the lords of the nations to break them down, and to destroy everything Moab took pride in.

i. "Even though Moab had been advised to seek help from Zion's King, the seer foresaw at the same time the futility of this advice on account of Moab's pride. Whenever pride is not broken by humility, it will have to be broken by justice." (Bultema)

2. (9-12) Isaiah's sorrow of heart for Moab.

Therefore I will bewail the vine of Sibmah, with the weeping of Jazer; I will drench you with my tears, O Heshbon and Elealeh; for battle cries have fallen over your summer fruits and your harvest. Gladness is taken away, and joy from the plentiful field; in the vineyards there will be no singing, nor will there be shouting; no treaders will tread out wine in the presses; I have made their shouting cease. Therefore my heart shall resound like a harp for Moab, and my inner being for Kir Heres. And it shall come to pass, when it is seen that Moab is weary on the high place, that he will come to his sanctuary to pray; but he will not prevail.

a. I will bewail the vine of Sibmah . . . I will drench you with my tears: As Isaiah prophesied of the judgment coming upon Moab, he wasn't happy. He was not pleased that judgment was coming upon a rival nation. As far as he was concerned, Gladness is taken away, and joy from the plentiful field. In fact, Isaiah would not even let others be happy at a time like this: I have made their shouting cease. He hurts so badly for Moab that he says, "my heart shall resound like a harp for Moab."

b. At the same time, Isaiah knows that Moab is looking in the wrong places for answers: When it is seen that Moab is weary on the high place, that he will come to his sanctuary and pray; but he will not prevail. Isaiah knew the pain of seeing calamity come, and watching people turn to the wrong places in the midst of the destruction.

c. This was the same attitude Jesus had when He wept for Jerusalem: O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate; for I say to you, you shall see Me no more till you say, "Blessed is He who comes in the name of the LORD!" (Matthew 23:37-39) When Jesus saw the desolation to come upon the city that rejected Him, He did not rejoice. Jesus also knew that in the midst of their calamity, they would turn to themselves instead of the LORD.

3. (13-14) Three years until judgment comes on Moab.

This is the word which the LORD has spoken concerning Moab since that time. But now the LORD has spoken, saying, "Within three years, as the years of a hired man, the glory of Moab will be despised with all that great multitude, and the remnant will be very small and feeble."

a. Within three years: Isaiah, speaking for the LORD, announces that judgment will come upon Moab in this time period. The judgment will humble Moab: The glory of Moab will be despised.

b. Since we don't know the exact date of Isaiah's prophecy, it is impossible to independently verify the accuracy of the within three years prediction. But in the phrasing this is the word of which the LORD has spoken concerning Moab since that time, we gather that most of Isaiah 15-16 was given at an earlier time, and the within three years aspect was added at the right time, at a later date.

i. "Apparently King Sargon of Assyria conducted a major operation against the Arabians in 715 B.C., and he may have devastated Moab en route to encountering those tribes." (Wolf)

c. Why did God announce the time frame for His judgment? It was a warning to Moab and an invitation for their humble repentance (it wasn't unthinkable that this prophecy would get to the Moabites somehow). It was a lesson for God's people on how the LORD judges the proud. Finally, it assured God's people that the LORD would deal with other, worse, nations as He also dealt with Israel.

© 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 16 (Chapter Introduction)

Overview

Isa 16:1, Moab is exhorted to yield obedience to the throne of David; Isa 16:6, Moab is threatened for her pride; Isa 16:9, The prophet bewails her; Isa 16:12, The judgment of Moab.

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 16 (Chapter Introduction)

CHAPTER 16

The Moabites exhorted to entertain kindly the banished Jews, Isa 16:1-5 . They are threatened for their pride and arrogance, Isa 16:6-8 . The prophet bewaileth them, Isa 16:9-11 . Their judgment, Isa 16:12-14 .

The prophet continues his prophecy against Moab in this chapter, and here turneth his speech to them, and gives them counsel what to do, to prevent, if possible, the threatened desolation. In these first words he adviseth them to the practice either,

1. Of justice; Pay that tribute of lambs and goats which you obliged yourselves to pay unto David, and to his posterity, 2Sa 8:2 , and pay it not unto Israel, as you have done, 2Ki 3:4 , but unto the king of Judah, who is the rightful heir of David, and king of the land. Or,

2. Of piety; Send a lamb , for a sacrifice, unto God, who is

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 16 (Chapter Introduction)

(Isa 16:1-5) Moab is exhorted to yield obedience.

(Isa 16:6-14) The pride and the judgments of Moab.

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 16 (Chapter Introduction)

This chapter continues and concludes the burden of Moab. In it, I. The prophet gives good counsel to the Moabites, to reform what was amiss among them, and particularly to be kind to God's people, as the likeliest way to prevent the judgments before threatened (Isa 16:1-5). II. Fearing they would not take this counsel (they were so proud), he goes on to foretel the lamentable devastation of their country, and the confusion they should be brought to, and this within three years (Isa 16:6-14).

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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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 16 (Chapter Introduction)

INTRODUCTION TO ISAIAH 16

This chapter is a continuation of the prophecy against Moab; in which the prophet gives good advice, but in case of a haughty neglect of it, which he foresaw, threatens with ruin, and fixes a time for it. He advises the Moabites to pay their tribute to the king of Judah, or otherwise they should be turned out of their land, as a bird out of its nest, Isa 16:1 to protect, and not betray the people of the Jews that should flee to them, because of the Assyrian army, Isa 16:3 and for this end gives a great character of the king of Judah, and assures them of the stability of his kingdom, Isa 16:5 but for their pride, wrath, and lying, they are threatened with destruction, and are represented as howling under it, Isa 16:6 because of the spoil of their cities, vineyards, and fields, so that they have no harvest, nor vintage, nor gathering of summer fruits, or joy on these accounts, Isa 16:8 for which even the prophet expresses a concern, Isa 16:11 and after having observed the application of the Moabites to their gods without success, Isa 16:12 the chapter is closed with an assurance of the certain ruin of Moab, and of the time when it should be, Isa 16:13.