Text -- Isaiah 33:21 (NET)

33:21 Instead the Lord will rule there as our mighty king. Rivers and wide streams will flow through it; no war galley will enter; no large ships will sail through.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 33:21

In and about Zion.

Wesley: Isa 33:21

Tho' we have nothing but a small and contemptible brook to defend us; yet God will be as sure a defence to us, as if we were surrounded with great rivers.

Wesley: Isa 33:21

No ships of the enemies shall be able to come into this river to annoy them.

JFB: Isa 33:21

Namely, in Jerusalem.

JFB: Isa 33:21

Jehovah will be as a broad river surrounding our city (compare Isa 19:6; Nah 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Isa 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one.

JFB: Isa 33:21

War vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail.

JFB: Isa 33:21

Same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.

Clarke: Isa 33:21

The glorious Lord "The glorious name of Jehovah"- I take שם shem for a noun, with the Septuagint and Syriac. See Psa 20:1; Pro 18:10.

Calvin: Isa 33:21

21.Because there the mighty Jehovah will be to us The two particles כי ים (ki im) often serve the place of a double affirmative, but here a reason is assigned, and they might even be appropriately rendered, For if; but I willingly retain what is more clear. The Prophet assigns the reason why the Church, which appears to resemble a movable “tent,” exceeds in stability the best founded cities. It is because “the Lord is in the midst of her,” as it is also said, (Psa 46:5,) and “therefore she shall not be moved.” If we separate the Church from God;. it will immediately fall without any attack; for it will consist of men only, than whom nothing can be more weak or frail.

Will be to us a place of rivers When God dwells with us, he confirms and supports what was naturally feeble, and supplies to us the place of a very strong fortress, a very broad ditch, and walls and “rivers” surrounding the city on every side. He alludes to the situation of the city Jerusalem, which had only a small rivulet, and not large and rapid rivers, like those of Babylon and other cities; for in another passage (Isa 8:6) he enjoined them to rest satisfied with the power of God alone, and not to covet those broad rivers. As if he had said, “Our strength shall be invincible, if God rule over us; for under his guidance and direction we shall be abundantly fortified.”

There shall not pass a ship with oars Large rivers are attended by this inconvenience, that they may give access to enemies, so as to enable them to approach with their ships nearer than is desirable; and thus, very frequently, what appeared to be of service is found to be injurious. But while the Lord says that he will be “a river,” he says also that there will be no reason to dread such an inconvenience, and that enemies will not be allowed to approach, he mentions two kinds of ships, long ships, and ships of burden, in order to shew that enemies will be shut out in every possible way. Hence we ought to draw a very useful doctrine, that the hope of safety should not be sought from any other than from God alone, and that it is in vain to collect various means of defense, which will be useless, and even hurtful, if He be not on our side.

TSK: Isa 33:21

the glorious : Psa 29:3; Act 7:2; 2Co 4:4-6

a place : Psa 46:4, Psa 46:5

broad rivers and streams : Heb. broad of spaces, or hands

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 33:21

But there - In Jersalem; or in his church, of which Jerusalem was the emblem.

The glorious Lord - Lowth renders it, ‘ The glorious name of Yahweh,’ שׁם shâm to be a noun, as if it were pointed שׁם shēm . So the Syriac and the Septuagint read it. The word ‘ glorious’ ( אדיר 'adiyr ) means magnificent; denoting that Yahweh would manifest himself there as magnificent or great in the destruction of his enemies, and in the protection of his people.

Will be unto us a place - It seems to be harsh to say that Yahweh would be a place; but the meaning is, that he would be to them as such a place; that is, his presence and blessing would be such as would be represented by broad rivers and streams flowing through a land, or encompassing a city. Rivers and streams are sources of fertility, the channels of commerce, and objects of great beauty. Such seems to be the idea here. The presence of Yahweh would be to them a source of great prosperity and happiness; and a beauty would be thrown around the city and nation like majestic and useful rivers. It is possible that there may have been some allusion here to cities that were encompassed or penetrated by rivers and canals, like Babylon, or Thebes in Egypt. Such cities derived important advantages from rivers. But Jerusalem had nothing of this nature to contribute to its prosperity or beauty. The prophet says, that the presence of Yahweh would be to them what these rivers were to other cities.

Of broad rivers and streams - Hebrew, ‘ Rivers, streams broad of hands.’ The sense seems to be, broad rivers that are made up of confluent streams; or rivers to which many streams are tributary - like the Nile - and which are therefore made broad, and capable of navigation. The phrase used here in the Hebrew, ‘ broad of hands’ - properly denotes broad on both hands, or as we would say, on both sides; that is, the shores would be separated far from each other. The word hand is often used in Hebrew to denote the side, the shore, or the bank of a river. The following extract will show the importance of such rivers: ‘ In such a highly cultivated country as England, and where great drought is almost unknown, we have not an opportunity to observe the fertilizing influence of a broad river; but in South Africa, where almost no human means are employed for improving the land, the benign influence of rivers is most evident. The Great, or Orange River, is a remarkable instance of this. I traveled on its banks, at one time, for five or six weeks, when, for several hundred miles, I found both sides of it delightfully covered with trees of various kinds, all in health and vigor, and abundance of the richest verdure; but all the country beyond the reach of its influence was complete desert. Everything appeared to be struggling for mere existence; so that we might be said to have had the wilderness on one side, and a kind of paradise on the other.’ (Campbell)

Wherein shall go - The mention of broad rivers here seems to have suggested to the prophet the idea that navigable rivers, while they were the channels of commerce, also gave to an enemy the opportunity of approaching easily with vessels of war, and attacking a city. He therefore says that no such consequence would follow, from the fact that Yahweh would be to them in the place of broad rivers. No advantage could be taken from what was to them a source of prosperity and happiness. While other cities were exposed to an enemy from the very sources from which they derived their wealth and prosperity, it would not be so with them. From what constituted their glory - the protection of Yahweh - no danger ever could be apprehended. It had all the advantages of broad rivers and streams, but with none of their attendant exposures and perils.

No galley with oars - That is, no small vessel - for larger vessels were propelled by sails. Still the reference is doubtless to a vessel of war; since vessels of commerce would be an advantage, and it would not be an object of congratulation that none of them should be there. "Neither shall gallant ship."No great ( אדיר 'adiyr ) or magnificent ship; no ship fitted out for purposes of war. The sense is, therefore, that though Jerusalem should be thus favored, yet it would be unapproachable by an enemy.

Poole: Isa 33:21

There in and about Zion,

the glorious Lord will be unto us a place of broad rivers and streams: though we have nothing but a small and contemptible brook to defend us; yet God will be as sure and strong a defence to us, as if we were surrounded with such great rivers as Nilus or Euphrates, which were a great security to Egypt and Babylon.

Wherein shall go no galley with oars, neither shall gallant ship pass thereby but although they shall have from God the security of a great river, yet they shall be freed from the disadvantage of it; which is, that the enemies may come against them in ships; for no galleys nor ships of the enemy’ s shall be able to come into this river to annoy them.

Haydock: Isa 33:21

Of rivers. He speaks of the rivers of endless joys that flow from the throne of God to water the heavenly Jerusalem, like a deep river. (Calmet)

Gill: Isa 33:21

But there the glorious Lord will be unto us a place of broad rivers and streams,.... Egypt had its Nile, and Babylon its Euphrates, but Jerusalem had no such river for its convenience, commerce, and defence; but God promises to be that to his Jerusalem, his church and people, as will answer to, and be "instead" ^g of, a river that has the broadest streams; which is expressive of the abundance of his grace, and the freeness of it, for the supply of his church, as well as of the pleasant situation and safety of it; see Psa 46:1 where the Lord appears "glorious"; where he displays the glorious perfections of his nature, his power, faithfulness, truth, holiness, love, grace, and mercy; where his glorious Gospel is preached; where he grants his gracious and glorious presence; and where saints come to see his glory, do see it, and speak of it; see 2Sa 6:20,

wherein shall go no galley with oars, neither shall gallant ships pass thereby: this advantage literal Jerusalem had, that, though it had no river for its pleasure, profit, and protection, yet no enemy could come up to it in that way; and the Lord, though he is indeed instead of a broad river to his people for their supply and safety, yet such an one as will not admit any enemy, great or small, signified by the "galley with oars", and the "gallant ship", to come near them; and in the New Jerusalem church state, when there will be new heavens and a new earth, there will be no sea, Rev 21:1 and so no place for ships and galleys. The design of these metaphors is to show that the church of Christ at this time will be safe from all enemies whatsoever, as they must needs be, when the Lord is not only a place of broad rivers, but a wall of fire round about them, and the glory in the midst of them, Zec 2:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 33:21

¹ tn Heb “But there [as] a mighty one [will be] the Lord for us.”

² tn Heb “a place of rivers, streams wide of hands [i.e., on both sides].”

³ tn Heb “a ship of rowing will not go into it.”

⁴ tn Heb “and a mighty ship will not pass through it.”

Geneva Bible: Isa 33:21

But there the glorious LORD [will be] to us a place ^{( z )} of broad rivers [and] streams; in which shall go no galley with oars, neither shall gallant ship pass through it.

^{( z )} Let us be content with this small river of Shiloah and not desire the great streams and rivers, by which the enemies may bring in ships and destroy us.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 33:1-24

1 God's judgments against the enemies of the church.

13 The consternation of sinners, and privileges of the godly.

Maclaren: Isa 33:21

The Rivers Of God

But them the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.'--Isaiah 33:21.

ONE great peculiarity of Jerusalem, which distinguishes it from almost all other historical cities, is that it has no river. Babylon was on the Euphrates, Nineveh on the Tigris, Thebes on the Nile, Rome on the Tiber; but Jerusalem had nothing but a fountain or two, and a well or two, and a little trickle and an intermittent stream. The water supply to-day is, and always has been, a great difficulty, and an insuperable barrier to the city's ever having a great population.

That deficiency throws a great deal of beautiful light on more than one passage in the Old Testament. For instance, this same prophet contrasts the living stream, the waters of Siloam, as an emblem of the gentle sway of the divine King of Israel, with the river, strong and mighty,' which was the symbol of Assyria; and a psalm that we all know well, sings, There is a river, the streams whereof make glad the city of God,'--a triumphant exclamation which is robbed of half its force, unless we remember that the literal Jerusalem had no river at all. The vision of living waters flowing from the Temple which Ezekiel saw is a variation of the same theme, and suggests that in the Messianic days the deficiency shall be made good, and a mysterious stream shall spring up from behind, and flow out from beneath, the temple doors, and then with rapid increase and depth and width, but with no tributaries coming into it, shall run fertilising and life-giving everywhere, till it pours itself into the noisome waters of the sullen sea of death and heals even them.

The same general representation is contained in the words before us. Isaiah's great vision is not, as I take it, of a future, but of what the Jerusalem of his day might be to the Israelite if he would live by faith. The mighty Lord, the glorious Lord,' shall Himself be a place of broad rivers and streams.'

I. The promise suggests, God is the supply of all deficiencies.

First, then, this remarkable promise suggests to me how in God there is the supply of all deficiencies.

The city was perched on its barren, hot rock, with scarcely a drop of water, and its inhabitants must often have been tempted to wish that there had been running down the sun-bleached bed of the Kedron a flashing stream, such as laved the rock-cut temples and tombs of Thebes. Isaiah says, in effect, You cannot see it, but if you will trust yourselves to God, there will be such a river.'

In like manner every defect in our circumstances, everything lacking in our lives--and we all have something which does not correspond with, or which falls beneath, our wishes and apparent needs--everything which seems to hamper us in some aspects, and to sadden us in others, may be compensated and made up if we will hold fast by God; and although to outward sense we dwell in a dry and barren land where no water is,' the eye of faith will see, flashing and flowing all around, the rejoicing waters of the divine presence, and they will mirror the sky, and the reflections will teach us that there is a heaven above us.

If there is in any life a gap, that is a prophecy that God will fill it. If there is anything in your circumstances in regard to which you often feel sadly, and are sometimes tempted to feel bitterly, how much stronger and more fully equipped you would be, if it were otherwise, be sure that in God there is that which can supply the want, and that the consciousness of the want is a merciful summons to seek its supply from and in Him. If there is a breach in the encircling wall of your defences, God has made it in order that He Himself, and not an enemy, may enter your lives and hearts. In the year that King Uzziah died, I saw the Lord sitting on a throne,' and it did not matter though that mortal king was dead, for the true King was thereby revealed as living for ever, just as when the summer foliage, fluttering and green, drops from the tree, the sturdy stem and the strong branches are made the more visible. Our felt deficiencies are doors by which God may come in. Do you sometimes feel as if you would be better if you had easier worldly circumstances? Is your health precarious and feeble? Have you to walk a solitary path through this world, and does your heart often ache for companionship? You can have all your heart's desire fulfilled in deepest reality in God, in the same way that that riverless city had Jehovah for' a place of broad rivers and streams.'

II. Take another side of the same thought.

Here is a revelation of God and His sweet presence as our true defence.

The river that lay between some strong city and the advancing enemy was its strongest fortification when the bridge of boats was taken away. One of the ancient cities to which I have referred is described by one of the prophets as being held as within the coils of a serpent, by which he means the various bendings and twistings of the Euphrates, which encompassed Babylon, and made it so hard to be conquered. The primitive city of Paris owed its safety in the wild old times when it was founded, to its being on an island. Venice has lived through many centuries, because it is girded about by its lagoons. England is what it is, largely because of the streak of silver sea.' So God's city has a broad moat all round it. The prophet goes on to explain the force of his bold figure in regard to the safety promised by it, when he says: Wherein shall go no galley with oars, neither shall gallant ship pass thereby.' Not a keel of the enemy shall dare to cut its waters, nor break their surface with the wet plash of invading oars. And so, if we will only knit ourselves with God by simple trust and continual communion, it is the plainest prose fact that nothing will harm us, and no foe will ever get near enough to us to shoot his arrows against us.

That is a truth for faith, and not for sense. Many a man, truly compassed about by God, has to go through fiery trial and sorrow and affliction. But I venture to appeal to every heart that has known grief most acutely, protractedly, and frequently, and has borne it in the faith of God, and with submission to Him; and I know that they who are the experts,' and who alone have the right to speak with authority on the subject, will confirm the statement that I make, that sorrows recognised as sent from God are the truest blessings of our lives. No real evil befalls us, because, according to the old superstition that money bewitched was cleansed if it was handed across running water, our sorrows only reach us across the river that defends.

Isaiah is full of symbols of various kinds for the impregnability of Zion. Sometimes, as in my text, he falls back upon the thought of the bright waters of the moat on which no enemy can venture to sail. Sometimes he draws his metaphor from the element opposed to water, and speaks of a wall of fire round about us. But the simple reality that lies below all the poetry is, that trust in God brings His presence around me, and that makes it impossible that any evil should befall me, and certain that whatever does befall me is His messenger, His loving messenger, for my good. If we believed that, and lived on the belief, the whole world would be different.

III. God's presence is our true refreshment and satisfaction.

Take, again, another aspect of this same thought, which suggests to us God's presence as our true refreshment and satisfaction.

The waterless city depended on cisterns, and they were often broken, and were always more or less foul, and sometimes the water fell very low in them. Isaiah says to us: Even when you are living in external circumstances like that:

When all created streams are dry,Thy fulness is the same.'

The fountain of living waters--if we may slightly vary the metaphor of my text--never sinks one hair's-breadth in its crystal basin, however many thirsty lips may be glued to its edge, and however large may be their draughts from it. This metaphor, turned to the purpose of suggesting how in God every part of our nature finds its appropriate nourishment and refreshment which it does not find anywhere besides, has become one of the commonplaces of the pulpit. Would it were the commonplace of our lives! It is easy to talk about Him as being the fountain of living waters; it is easy to quote and to admire the words which the Master spoke to the Samaritan woman when He said,' I would have given thee living water,' and the water which I give will be a fountain springing up into everlasting life.' We repeat or learn such sayings, and then what do we do? We go away and try to slake our thirst at broken cisterns, and every draught which we take is like the salt water from which a shipwrecked-boat's crew in its madness will sometimes not be able to refrain, each drop increasing the raging thirst and hastening the impending death.

If we believed that God was the broad river from which we could draw and draw, and drink and drink, for ever and ever, should we be clinging with such desperate tenacity, as most of us exhibit, to earthly goods? Should we whimper with such childish regrets, as most of us nourish, when these goods are diminished or withdrawn? Should we live as we constantly do, day in and day out, seldom applying ourselves to the one source of strength and peace and refreshment, and trying, like fools, to find what apart from Him the world can never give? The rivers in northern Tartary all lose themselves in the sand. Not one of them has volume or force enough to get to the sea. And the rivers from which we try to drink are sand-choked long before our thirst is slaked. So, if we are wise, we shall take Isaiah's hint, and go where the water flows abundantly, and flows for ever.

IV. The manifold variety in the results of God's presence.

There is a last point that I would also suggest, namely, the manifold variety in the results of God's presence.

It shapes itself into many forms, according to our different needs. The glorious Lord shall be a place of broad rivers.' Yes; but notice the next words, and streams.' Now, the word which is there translated streams' means little channels for irrigation and other purposes, by which the water of some great river is led off into the melon patches, and gardens, and plantations, and houses of the inhabitants. So we have not only the picture of the broad river in its unity, but also that of the thousand little rivulets in their multiplicity, and in their direction to each man's plot of ground. It is the same idea that is in the psalm which I have already quoted: There is a river, the streams whereof make glad the city of our God.' You can divide the river up into very tiny trickles, according to the moment's small wants. If you make but a narrow channel, you will get but a shallow streamlet; and if you make your channel bread and deep, you will get much of Him.

It is of no profit that we live on the river's bank if we let its waters go rolling and flashing past our door, or our gardens, or our lips. Unless you have a sluice, by which you can take them off into your own territory, and keep the shining blessing to be the source of fertility in your own garden, and of coolness and refreshment to your own thirst, your garden will be parched, and your lips will crack. There is a broad river,' and there are also' streams'; which, being brought down to its simplest expression, just comes to this--that we may and must make God our very own property. It is useless to say our God,' the God of Israel,' the God of the Church,' the Great Creator,'' the Universal Father,' and so on, unless we say my God and my Saviour,' my Refuge and my Strength.' How much of the river have you dipped up in your own vessel? How much of it have you taken with which to water your own vineyard and refresh your own souls?

The time comes when Isaiah's prophecy shall be perfectly fulfilled, according to the great words in the closing book of Scripture, about the river of the water of life proceeding out of the Throne of God and of the Lamb. But, till that time comes, we do not need to wander thirsty in a desert; but all round us we may hear the mighty waters rolling everywhere, and drink deep draughts of delight and supply for all our needs, from the very presence of God Himself.

MHCC: Isa 33:15-24

The true believer watches against all occasions of sin. The Divine power will keep him safe, and his faith in that power will keep him easy. He shall want nothing needful for him. Every blessing of salvation is freely bestowed on all that ask with humble, believing prayer; and the believer is safe in time and for ever. Those that walk uprightly shall not only have bread given, and their water sure, but they shall, by faith, see the King of kings in his beauty, the beauty of holiness. The remembrance of the terror they were in, shall add to the pleasure of their deliverance. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house; and in every age Christ will have a seed to serve him. Jerusalem had no large river running by it, but the presence and power of God make up all wants. We have all in God, all we need, or can desire. By faith we take Christ for our Prince and Saviour; he reigns over his redeemed people. All that refuse to have Him to reign over them, make shipwreck of their souls. Sickness is taken away in mercy, when the fruit of it is the taking away of sin. If iniquity be taken away, we have little reason to complain of outward affliction. This last verse leads our thoughts, not only to the most glorious state of the gospel church on earth, but to heaven, where no sickness or trouble can enter. He that blotteth out our transgressions, will heal our souls.

Matthew Henry: Isa 33:13-24

Here is a preface that commands attention; and it is fit that all should attend, both near and afar off, to what God says and does (Isa 33:13): Hear, you that are afar off, whether in place or time. Let distant regions and future ages hear what God has done. They do so; they will do so from the scripture, with as much assurance as those that were near, the neighbouring nations and those that lived at that time. But whoever hears what God has done, whether near or afar off, let them acknowledge his might, that it is irresistible, and that he can do every thing. Those are very stupid who hear what God has done and yet will not acknowledge his might. Now what is it that God has done which we must take notice of, and in which we must acknowledge his might?

I. He has struck a terror upon the sinners in Zion (Isa 33:14): Fearfulness has surprised the hypocrites. There are sinners in Zion, hypocrites, that enjoy Zion's privileges and concur in Zion's services, but their hearts are not right in the sight of God; they keep up secret haunts of sin under the cloak of a visible profession, which convicts them of hypocrisy. Sinners in Zion will have a great deal to answer for above other sinners; and their place in Zion will be so far from being their security that it will aggravate both their sin and their punishment. Now those sinners in Zion, though always subject to secret frights and terrors, were struck with a more than ordinary consternation from the convictions of their own consciences. 1. When they saw the Assyrian army besieging Jerusalem, and ready to set fire to it and lay it in ashes, and burn the wasps in the nest. Finding they could not make their escape to Egypt, as some had done, and distrusting the promises God had made by his prophets that he would deliver them, they were at their wits' end, and ran about like men distracted, crying, " Who among us shall dwell with devouring fire? Let us therefore abandon the city, and shift for ourselves elsewhere; one had as good live in everlasting burnings as live here." Who will stand up for us against this devouring fire? so some read it. See here how the sinners in Zion are affected when the judgments of God are abroad; while they were only threatened they slighted them and made nothing of them; but, when they come to be executed, they run into the other extreme, then they magnify them, and make the worst of them; they call them devouring fire and everlasting burnings, and despair of relief and succour. Those that rebel against the commands of the word cannot take the comforts of it in a time of need. Or, rather, 2. When they saw the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, Isa 33:11, Isa 33:2. When the sinners in Zion saw what dreadful execution the wrath of God made they were in a great fright, being conscious to themselves that they had provoked this God by their secretly worshipping other gods; and therefore they cry out, Who among us shall dwell with this devouring fire, before which so vast an army is as thorns? Who among us shall dwell with these everlasting burnings, which have made the Assyrians as the burnings of lime? Isa 33:12. Thus they said, or should have said. Note, God's judgments upon the enemies of Zion should strike a terror upon the sinners in Zion, nay, David himself trembles at them, Psa 119:120. God himself is this devouring fire, Heb 12:29. Who is able to stand before him? 1Sa 6:20. His wrath will burn those everlastingly that have made themselves fuel for it. It is a fire that shall never be quenched, nor will ever go out of itself; for it is the wrath of an everlasting God preying upon the conscience of an immortal soul. Nor can the most daring sinners bear up against it, so as to bear either the execution of it or the fearful expectation of it. Let this awaken us all to flee from the wrath to come, by fleeing to Christ as our refuge.

II. He has graciously provided for the security of his people that trust in him: Hear this, and acknowledge his power in making those that walk righteously, and speak uprightly, to dwell on high, Isa 33:15, Isa 33:16. We have here,

1. The good man's character, which he preserves even in times of common iniquity, in divers instances. (1.) He walks righteously. In the whole course of his conversation he acts by rules of equity, and makes conscience of rendering to all their due, to God his due, as well as to men theirs. His walk is righteousness itself; he would not for a world wilfully do an unjust thing. (2.) He speaks uprightly, uprightnesses (so the word is); he speaks what is true and right, and with an honest intention. He cannot think one thing and speak another, nor look one way and row another. His word is to him as sacred as his oath, and is not yea and nay. (3.) He is so far from coveting ill-gotten gain that he despises it. He thinks it a mean and sordid thing, and unbecoming a man of honour, to enrich himself by any hardship put upon his neighbour. He scorns to do a wrong thing, nay, to do a severe thing, though he might get by it. He does not over-value gain itself, and therefore easily abhors the gain that is not honestly come by. (4.) If he have a bribe at any time thrust into his hand, to pervert justice, he shakes his hands from holding it, with the utmost detestation, taking it as an affront to have it offered him. (5.) He stops his ears from hearing any thing that tends to cruelty or bloodshed, or any suggestions stirring him up to revenge, Job 31:31. He turns a deaf ear to those that delight in war and entice him to cast in his lot among them, Pro 1:14, Pro 1:16. (6.) He shuts his eyes from seeing evil. He has such an abhorrence of sin that he cannot bear to see others commit it, and does himself watch against all the occasions of it. Those that would preserve the purity of their souls must keep a strict guard upon the senses of their bodies, must stop their ears to temptations, and turn away their eyes from beholding vanity.

2. The good man's comfort, which he may preserve even in times of common calamity, Isa 33:16. (1.) He shall be safe; he shall escape the devouring fire and the everlasting burnings; he shall have access to, and communion with, that God who is a devouring fire, but shall be to him a rejoicing light. And, as to present troubles, he shall dwell on high, out of the reach of them, nay, out of the hearing of the noise of them; he shall not be really harmed by them, nay, he shall not be greatly frightened at them: The floods of great waters shall not come nigh him; or, if they should attack him, his place of defence shall be the munitions of rocks, strong and impregnable, fortified by nature as well as art. The divine power will keep him safe, and his faith in that power will keep him easy. God, the rock of ages, will be his high tower. (2.) He shall be supplied; he shall want nothing that is necessary for him: Bread shall be given him, even when the siege is straitest and provisions are cut off; and his waters shall be sure, that is, he shall be sure of the continuance of them, so that he shall not drink his water by measure and with astonishment. Those that fear the Lord shall not want any thing that is good for them.

III. He will protect Jerusalem, and deliver it out of the hands of the invaders. This storm that threatened them should blow over, and they should enjoy a prosperous state again. Many instances are here given of this prosperity.

1. Hezekiah shall put off his sackcloth and all the sadness of his countenance, and shall appear publicly in his beauty, in his royal robes and with a pleasing aspect (Isa 33:17), to the great joy of all his loving subjects. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall with an eye of faith see the King of kings in his beauty, the beauty of holiness, and that beauty shall be upon them.

2. The siege being raised, by which they were kept close within the walls of Jerusalem, they shall now be at liberty to go abroad upon business or pleasure without danger of falling into the enemies' hand: They shall behold the land that is very far off; they shall visit the utmost corners of the nation, and take a prospect of the adjacent countries, which will be the more pleasant after so long a confinement. Thus believers behold the heavenly Canaan, that land that is very far off, and comfort themselves with the prospect of it in evil times.

3. The remembrance of the fright they were in shall add to the pleasure of their deliverance (Isa 33:18): Thy heart shall meditate terror, meditate it with pleasure when it is over. Thou shalt think thou still hearest the alarm in thy ears, when all the cry was, "Arm, arm, arm! every man to his post. Where is the scribe or secretary of war? Let him appear to draw up the muster-roll. Where is the receiver and pay-master of the army? Let him see what he had in bank, to defray the charge of a defence. Where is he that counted the towers? Let him bring in the account of them, that care may be taken to put a competent number of men in each."Or these words may be taken as Jerusalem's triumph over the vanquished army of the Assyrians, and the rather because the apostle alludes to them in his triumphs over the learning of this world, when it was baffled by the gospel of Christ, 1Co 1:20. The virgin, the daughter of Zion, despises all their military preparations. Where is the scribe or muster-master of the Assyrian army? Where is their weigher (or treasurer), and where are their engineers that counted the towers? They are all either dead or fled. There is an end of them.

4. They shall no more be terrified with the sight of the Assyrians, who were a fierce people naturally, and were particularly fierce against the people of the Jews, and were of a strange language, that could understand neither their petitions nor their complaints, and therefore had a pretence for being deaf to them, nor could themselves be understood: "They are of a deeper speech than thou canst perceive, which will make them the more formidable, Isa 33:19. Thy eyes shall no more see them thus fierce, but their countenances changed when they shall all become dead corpses."

5. They shall no more be under apprehensions of the danger of Jerusalem-Zion, and the temple there (Isa 33:20): " Look upon Zion, the city of our solemnities, the city where our solemn sacred feasts are kept, where we used to meet to worship God in religious assemblies."The good people among them, in the time of their distress, were most in pain for Zion upon this account, that it was the city of their solemnities, that the conquerors would burn their temple and they should not have that to keep their solemn feasts in any more. In times of public danger our concern should be most about our religion, and the cities of our solemnities should be dearer to us than either our strong cities or our store-cities. It is with an eye to this that God will work deliverance for Jerusalem, because it is the city of religious solemnities: let those be conscientiously kept up, as the glory of a people, and we may depend upon God to create a defence upon that glory. Two things are here promised to Jerusalem: - (1.) A well-grounded security. It shall be a quiet habitation for the people of God; they shall not be molested and disturbed, as they have been, by the alarms of the sword either of war or persecution, Isa 29:20. It shall be a quiet habitation, as it is the city of our solemnities. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house and have none to make us afraid there. Thus it shall be with Jerusalem; and the eyes shall see it, which will be a great satisfaction to a good man, Psa 128:5, Psa 128:6. " Thou shalt see the good of Jerusalem, and peace upon Israel; thou shalt live to see it and share in it."(2.) An unmoved stability. Jerusalem, the city of our solemnities, is indeed but a tabernacle, in comparison with the New Jerusalem. The present manifestations of the divine glory and grace are nothing in comparison with those that are reserved for the future state. But it is such a tabernacle as shall not be taken down. After this trouble is over Jerusalem shall long enjoy a confirmed peace; and her sacred privileges, which are the stakes and cords of her tabernacle, shall not be removed from her, nor any disturbance given to the course and circle of her religious services. God's church on earth is a tabernacle, which, though it may be shifted from one place to another, shall not be taken down while the world stands; for in every age Christ will have a seed to serve him. The promises of the covenant are its stakes, which shall never be removed, and the ordinances and institutions of the gospel are its cords, which shall never be broken. They are things which cannot be shaken, though heaven and earth be, but shall remain.

6. God himself will be their protector and Saviour, Isa 33:21, Isa 33:22. This the principal ground of their confidence: "He that is himself the glorious Lord will display his glory for us and be a glory to us, such as shall eclipse the rival-glory of the enemy."God, in being a gracious Lord, is a glorious Lord; for his goodness is his glory. God will be the Saviour of Jerusalem and her glorious Lord, (1.) As a guard against their adversaries abroad. He will be a place of broad rivers and streams. Jerusalem had no considerable river running by it, as most great cities have, nothing but the brook Kidron, and so wanted one of the best natural fortifications, as well as one of the greatest advantages for trade and commerce, and upon this account their enemies despised them and doubted not but to make an easy prey of them; but the presence and power of God are sufficient at any time to make up to us the deficiencies of the creature and of its strength and beauty. We have all in God, all we need or can desire. Many external advantages Jerusalem has not which other places have, but in God there is more than an equivalent. But, if there be broad rivers and streams about Jerusalem, may not these yield an easy access to the fleet of an invader? No; these are rivers and streams in which shall go no galley with oars, no man of war or gallant ship. If God himself be the river, it must needs be inaccessible to the enemy; they can neither find nor force their way by it. (2.) As a guide to their affairs at home: " For the Lord is our Judge, to whom we are accountable, to whose judgment we refer ourselves, by whose judgment we abide, and who therefore (we hope) will judge for us. He is our lawgiver; his word is a law to us, and to him every thought within us is brought into obedience. He is our King, to whom we pay homage and tribute, and an inviolable allegiance, and therefore he will save us. "For, as protection draws allegiance, so allegiance may expect protection, and shall have it with God. By faith we take Christ for our prince and Saviour, and as such depend upon him and devote ourselves to him. Observe with what an air of triumph, and with what an emphasis laid upon the glorious name of God, they comfort themselves with this: Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, who, being self-existent, is self-sufficient, and all-sufficient to us.

7. The enemies shall be quite infatuated, and all their powers and projects broken, like a ship at sea in stress of weather, that cannot ride out the storm, but having her tackle torn, her masts split, and nothing wherewith to repair them, is given up for a wreck, Isa 33:23. The tacklings of the Assyrian are loosed; they are like a ship whose tacklings are loose, or forsaken by the ship's crew, when they give it over for lost, finding that they cannot strengthen the mast, but it will come down. They thought themselves sure of Jerusalem; but when they were just entering the port as it were, and though all was their own, they were quite becalmed, and could not spread their sail, but lay wind-bound till God poured the fury of his wrath upon them. The enemies of God's church are often disarmed and unrigged when they think they have almost gained their point.

8. The wealth of their camp shall be a rich booty for the Jews: Then is the prey of a great spoil divided. When the greater part were slain the rest fled in confusion, and with such precipitation that (like the Syrians) they left their tents as they were, so that all the treasure in them fell into the hands of the besieged; and even the lame take the prey. Those that tarried at home did divide the spoil. It was so easy to come at that not only the strong man might make himself master of it, but even the lame man, whose hands were lame, that he could not fight, and his feet, that he could not pursue. As the victory shall cost them no peril, so the prey shall cost them no toil. And there was such abundance of it that when those who were forward, and came first, had carried off as much as they would, even the lame, who came late, found sufficient. Thus God brought good out of evil, and not only delivered Jerusalem, but enriched it, and abundantly recompensed the losses they had sustained. Thus comfortably and well do the frights and distresses of the people of God often end.

9. Both sickness and sin shall be taken away; and then sickness is taken away in mercy when this is all the fruit of it, and the recovery from it, even the taking away of sin. (1.) The inhabitant shall not say, I am sick. As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp and seize something for themselves; or there shall be such a universal transport of joy upon this occasion that even the sick shall, for the present, forget their sickness and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure. Or it intimates that, whereas infectious diseases are commonly the effect of long sieges, it shall not be so with Jerusalem, but the inhabitants of it with their victory and peace shall have health also, and there shall be no complaining upon the account of sickness within their gates. Or those that are sick shall bear their sickness without complaining as long as they see it goes well with Jerusalem. Our sense of private grievances should be drowned in our thanksgivings for public mercies. (2.) The people that dwell therein shall be forgiven their iniquity, not only the body of the nation forgiven their national guilt in the removing of the national judgment, but particular persons, that dwell therein, shall repent, and reform, and have their sins pardoned. And this is promised as that which is at the bottom of all other favours; he will do so and so for them, for he will be merciful to their unrighteousness, Heb 8:12. Sin is the sickness of the soul. When God pardons the sin he heals the disease; and, when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out and the cause of it removed; so that either the inhabitant shall not be sick or at least shall not say, I am sick. If iniquity be taken away, we have little reason to complain of outward affliction. Son, be of good cheer; thy sins are forgiven thee.

Keil-Delitzsch: Isa 33:21-22

It is also a great Lord who dwells therein, a faithful and almighty defender. "No, there dwells for us a glorious One, Jehovah; a place of streams, canals of wide extent, into which no fleet of rowing vessels ventures, and which no strong man of war shall cross. For Jehovah is our Judge; Jehovah is our war-Prince; Jehovah is our King; He will bring us salvation." Following upon the negative clauses in Isa 33:20 , the next v. commences with kı̄ 'im ( imo ). Glorious ( 'addı̄r ) is Jehovah, who has overthrown Lebanon, i.e., Assyria (Isa 10:34). He dwells in Jerusalem for the good of His people - a place of streams, i.e., one resembling a place of streams, from the fact that He dwells therein. Luzzatto is right in maintaining, that בּו and יעברנּוּ point back to מקום , and therefore that m ^e kōm is neither equivalent to loco (tachath , instead of), which would be quite possible indeed, as 1Ki 21:19, if not Hos 2:1, clearly proves (cf., 1Ki 22:38), nor used in the sense of substitution or compensation. The meaning is, that, by virtue of Jehovah's dwelling there, Jerusalem had become a place, or equivalent to a place, or broad streams, like those which in other instances defended the cities they surrounded (e.g., Babylon, the "twisted snake,"Isa 27:1), and of broad canals, which kept off the enemy, like moats around a fortification. The word יארים was an Egyptian word, that had become naturalized in Hebrew; nevertheless it is a very natural supposition, that the prophet was thinking of the No of Egypt, which was surrounded by waters, probably Nile-canals (see Winer, R.W. Nah 3:8). The adjective in which yâdaim brings out with greater force the idea of breadth, as in Isa 22:18 ("on both sides"), belongs to both the nouns, which are placed side by side, ὰσυνδέτως (because permutative). The presence of Jehovah was to Jerusalem what the broadest streams and canals were to other cities; and into these streams and canals, which Jerusalem had around it spiritually in Jehovah Himself, no rowing vessels ventured בּ הל ך , ingredi ). Luzzatto renders the word "ships of roving,"i.e., pirate ships; but this is improbable, as shūt , when used as a nautical word, signifies to row. Even a majestic tsı̄ , i.e., trieris magna , could not cross it: a colossal vessel of this size would be wrecked in these mighty and dangerous waters. The figure is the same as that in Isa 26:1. In the consciousness of this inaccessible and impenetrable defence, the people of Jerusalem gloried in their God, who watched as a shōphēt over Israel's rights and honour, who held as m^e choqēq the commander's rod, and ruled as melekh in the midst of Israel; so that for every future danger it was already provided with the most certain help.

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 28:1--33:24

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

Chapters 28-35 are somewhat similar to chapters 13-27 in content and form. The same general pattern of argument unfolds, but the historical context is generally later. The historical context of chapters 13-27 was mainly Ahaz's reign in which Judah faced temptation to trust in Assyria for her safety rather than in the Lord.²⁶⁴ The historical context of chapters 28-35 was mainly Hezekiah's reign in which Judah faced temptation to trust in Egypt.²⁶⁵ Also different is the emphasis in chapters 13-27 on Yahweh's sovereignty over the nations compared with the emphasis in chapters 28-35 on Judah's choice to trust Him or not. This is a matter of emphasis, however, since both sections deal with both issues.

The first part of the present section, chapters 28-33, serves the same general function as chapters 13-23: they focus on the particular situation in Isaiah's day to warn Judah against trusting neighbor nations. The second part, chapters 34-35, like chapters 24-27, again project farther into the future and deal more with Israel's eschatological hope.

The presence of six "woes" also marks off chapters 28-33 as a distinct unit of Isaiah's prophecy (28:1; 29:1, 15; 30:1; 31:1; 33:1; cf. 5:8-10, 18-23; Matt. 23:13-39; Rev. 8:13; 9:12; 12:12; 11:14). This section is divisible into three parts. Chapters 28-29 paint the picture of Judah's foolish leaders concluding that something must be done at once, other than trusting God, to save the people from their enemy. Here the principles involved in Judah's situation emerge clearly. Chapters 30-31 focus on the proposed solution, trust in Egypt, and the folly of that option. Chapters 32-33 stress the proper solution, namely, acknowledgment of Israel's true King and trust in Him. In these last four chapters the application of the principles in history and in the eschaton receive more attention.

"Principles	Applications
28:1-29 When God's people reject his word (9-13) and covenant (14-15), destruction follows (18-22), held within divine purposes (23-29)	30:1-33 Refuge is sought in Egypt (1-7), rejecting the Lord's word (8-12), but his ultimate (13-26) and immediate (27-33) purposes are settled
29:1-14 There is disaster and deliverance (1-8) but historical deliverance does not change people spiritually. This needs a further divine action (9-14), which is already planned	31:1-32:20 Divine deliverance scorns both Egypt's help and Assyria's enmity (31:1-9). Beyond lies the perfect kingdom with true king (32:1) and transformed people (3:8). The pattern of history will be repeated: overthrow (9-14) and transformation (15-20)
29:15-24 People may think to run the world without God (15), but he is the sovereign and his transforming purposes (16-17) will work out spiritually (18-19), morally and socially (20-21), fulfilling what began in Abraham (22) and establishing a truly renewed people (23-24)	33:1-35:10 Treacherous people (33:1, 8) may seem to rule but divine sovereignty remains (33:3, 10). The perfect kingdom (33:13-24), morally and socially (33:15) and spiritually (33:24), will come. The enemy will finally be destroyed (chapter 34) and the redeemed will gather to Zion (chapter 35)"266

In chapters 28-29 Isaiah pointed out that the situations in the Northern and the Southern Kingdoms were quite similar. Both nations faced threats to their security from a strong foreign enemy, and unworthy leaders who urged trust in man rather than in God ruled both nations. Judah was in a more dangerous position, however, because her leaders were cynical; they believed nothing and trusted no one.

Constable: Isa 33:1-24

The woe against destroyers of God's people ch. 33

There is general correspondence between this sixth "woe" and the third one (29:15-24), but this one deals more with application and the third one more with principles. It is the most eschatological of the "woes," though it contains many references to the Assyrian invasion. It is the only "woe" directed against a foreign power, the others being addressed to the Judahites. This is a woe against Assyria for its destructive opposition to Yahweh and His plans. The first six verses anticipate the salvation of Zion and contain a prayer for deliverance.

33:1 The destroyer and treacherous one in view is Assyria. So far Assyria had practiced destruction and treachery without having them come back on her, but eventually they would (cf. Deut. 19:18-19). Sennacherib accepted a large sum of money that King Hezekiah sent to him so he would not besiege Jerusalem, but Sennacherib accepted the money and besieged Jerusalem anyway (2 Kings 18:13-17). That is treachery.³²⁰

"As the royal annals demonstrate, Assyria took great pride in her capacity to destroy anyone who had the temerity to stand against her. By the same token, she had no qualms about breaking agreements which were not to her advantage, all the while punishing with great severity any who broke agreements with her."³²¹

33:2 The faithful remnant in Judah prayed to the Lord, evidently as the enemy approached Jerusalem. These godly Judeans asked for Yahweh's grace on the ground that they had trusted in Him (cf. 30:18-19). They asked Him to be the daily strength of those who opposed the destroyer, Assyria. They also requested deliverance for the Jerusalemites when Assyria attacked.

33:3 The prayer continues as the remnant anticipated the Lord creating a tumult and rising up to defend His people. When He would do that, enemies would flee and their nations disperse.

33:4 When the Lord arose against Israel's enemies the battle would be over almost as soon as it had started (cf. Rev. 19:19-20). The Jerusalemites would loot the spoils of war as voraciously as caterpillars and as swiftly as locusts (cf. 37:36-37).

33:5 The result would be glory for God. He is the sovereign ruler of the world. He would fill Zion with justice and righteousness (cf. 1:26-27; 32:1, 16). Here Isaiah began to look into the distant future.

33:6 The Lord Himself would be the sure foundation of the blessed Zion. His people would then enter into their time in history, a time marked by salvations (pl.) of many kinds, wisdom in following God's ways, and knowledge of the truth.

"Wisdom is the true and correct evaluation of things, whereas knowledge is the true recognition of what things are. It emphasizes the objective, whereas wisdom' brings to the fore the subjective aspect."³²²

Fearing the Lord will be the key to the treasures that He has laid up for His people. The practical meaning of the fear of the Lord is admitting that one's destiny lies in His hands.

Verses 7-12 provide the background for the hope just articulated. This pericope describes Judah's judgment by the Assyrian invaders. It contains a lament (vv. 7-9) and God's response (vv. 10-12).

33:7 The siege of Jerusalem is underway. The brave warriors are weeping in the streets of the city, and the ambassadors who had returned from peace talks (probably with Sennacherib at Lachish, 2 Kings 18:13-16; cf. Isa. 36:22) also grieve publicly. Both "hawks" and "doves" realize that trust in humans rather than in God proved ineffective.

33:8 People are afraid to go out onto the highways to travel about the land (cf. Judg. 5:6). The enemy has broken his treaty having no regard for the cities or the individuals he is now attacking.

33:9 All parts of Israel suffer because of the invading Assyrians. Lebanon was a forested region in the north, Sharon a beautiful plain to the west, and Bashan and Carmel were fertile areas to the east and north respectively. Assyria had decimated all the best, most fruitful, parts of the land.

33:10 God's people having been punished in measure, it was time for the Lord to arise in their defense. The critical moment for Him to act had arrived, and He would now exalt Himself by delivering them.

3:11-12 The Judahites had done their best to bring forth victory through their own efforts, but all they yielded was chaff and stubble, nothing substantial. Now God would thoroughly consume the little that they were able to produce.³²³ He would also destroy Israel's enemies as thoroughly as limestone and thorns.

"The tragedy of sin is that it ruins the life of the sinner; the danger of sin is that it excites the wrath of God."³²⁴

Isaiah now turned to focus on one aspect of the future hope of the nation: Zion. It will consist of a people and a king. The prophet concentrated on the people first (vv. 13-16) and then their king (vv. 17-24).

33:13 God summoned, through His prophet, the entire earth, those far and near, to pay attention to what He had done to His people. It has worldwide significance. God's powerful acts toward Israel in the past will cause the nations to stream to Zion in the future.

33:14 The spectacular demonstration of God's holiness in Assyria's defeat would terrify sinners in Zion, those Jews who were unrepentant in Isaiah's day. They would realize that they could not reside in His holy presence because of their sins.

33:15 Only the righteous may dwell in Zion where God resides. Various activities mark the righteous person (cf. Ps. 15; 24:3-6); they do not make him righteous before God. His righteousness is not just private but public. His speech is pure, he does not extort money from others, and he does not take bribes (because he does not love money). He does not listen to anything connected with hurting other people, and he will not look at anything vulgar, evil, or perverted (cf. Ps. 119:37). That is, he will not participate in these things. These last two characteristics are particularly challenging to us who live in an age of motion pictures, television, and internet.

33:16 Such a righteous person will dwell with God, who dwells on the high places (v. 5). He will be safe from attacks by enemies since God is his refuge. And God will provide for his needs (cf. Matt. 6:33). In other words, he will enjoy God's fellowship, protection, and provision.

The subject now shifts from the people who will inhabit the future Zion to the king who will rule there. This is a revelation of Messiah's universal rule. It is a picture that stands in stark contrast to the one Isaiah painted of the present Jerusalem in chapters 28-31.

33:17 The prophet now assumed that his audience was righteous. Not only will the righteous be with God in the future (v. 16), but they will even see the excellent king (cf. Ps. 45:3). They will also see a broad land in which there can be freedom of movement.³²⁵

33:18-19 There will be no fear there of enemy officials who noted things down, weighed things out, and assessed Israel's strength by taking inventories. Neither will there be terror caused by invading armies that used incomprehensible speech (cf. 28:11, 19). Foreign tax collectors who spoke an alien language may also be in view. These were all fears that the Judeans had when the Assyrians invaded.

33:20 Zion had a future that Isaiah's audience needed to contemplate. It would be a place where God's people would feast and rejoice in fellowship with Him. It would be a peaceful, secure, durable habitation in contrast to the temporary and vulnerable tents of their nomadic forefathers and all the Israelites during the wilderness wanderings. The seemingly endless pilgrimages of the Israelites would finally be over.

33:21 The mighty king over this Zion will be Yahweh Himself, a divine ruler, even Messiah (cf. 53:11). There will be plenty of water in Zion, as well as plenty of land (v. 17). But the absence of boats on the rivers and canals, all of which were notably absent in ancient Israel, suggests that there will be no need for commerce and shipping. This presents a picture of a self-sufficient Zion not maintained by the same economic system that has driven humankind since its Fall (cf. Rev. 18).

33:22 Messiah will be the judge (leader and governor), lawgiver (legislator and chief), and (permanent) ruler of His people. He will provide deliverance in every situation.³²⁶

33:23 The enemy of Israel, represented here as a disabled ship, would not be able to overcome other cities or pursue trade by normal means.³²⁷ Zion would take the spoil of a conquest that her king had gained that was now past. The physically weak would take the plunder of the strong (cf. Matt. 5:5). Assyrian kings boasted of the spoil that they took in war, but even the lame among God's people will take plunder.

33:24 Physical sickness and spiritual sin will be totally absent from eschatological Zion (cf. Ps. 103:3). This description pictures the absence of all disabilities. Iniquities will also be forgiven (cf. Lev. 16:21-22). The basis for this forgiveness is the sacrifice of Christ (cf. 53:4, 14; Heb. 10:17-18).

This is one of the grand pictures of life during the coming reign of Jesus Christ. That kingdom will begin on earth following His second coming, continue for 1, 000 years, and then extend forever into eternity (cf. Rev. 19-22).

Guzik: Isa 33:1-24

Isaiah 33 - The LORD Delivers Zion

A. The LORD comes in judgment and graciousness.

1. (1) Woe to plundering Assyria.

Woe to you who plunder, though you have not been plundered; and you who deal treacherously, though they have not dealt treacherously with you! When you cease plundering, you will be plundered; when you make an end of dealing treacherously, they will deal treacherously with you.

a. Woe to you who plunder: This prophecy, spoken before the Assyrian invasion, shows that this seemingly unstoppable army will in fact be stopped. Those who did the plundering will be plundered, and will be dealt with treacherously by others.

b. Jesus spoke of this same principle in Matthew 7:1-2: Judge not, that you not be judged. For with what judgment you judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you. God has every right to deal with us as we have dealt with others.

2. (2-4) The prayer of God's people.

O LORD, be gracious to us; we have waited for You. Be their arm every morning, our salvation also in the time of trouble. At the noise of the tumult the people shall flee; when You lift Yourself up, the nations shall be scattered; and Your plunder shall be gathered like the gathering of the caterpillar; as the running to and fro of locusts, He shall run upon them.

a. O LORD, be gracious to us: In light of the Assyrian threat and the longed for deliverance of a righteous king, God's people no longer look to the Egyptians, they no longer look to themselves. Now, they look to the LORD, and cry out, "O LORD, be gracious to us."

b. We have waited for You. Be their arm every morning: God's people aren't trusting in themselves anymore. They are waiting on the LORD, and looking to His arm every morning.

c. When You lift Yourself up, the nations shall be scattered: God's people have a confident expectation in the LORD. Their prayer is filled with wonderful expectancy.

d. Like the gathering of the caterpillar: "Verse four may already have had an initial fulfillment after the death of the Assyrian soldiers, for undoubtedly the inhabitants of Jerusalem congregated like caterpillars around the corpses and the implements of war." (Bultema)

3. (5-6) The praise of God's people.

The LORD is exalted, for He dwells on high; He has filled Zion with justice and righteousness. Wisdom and knowledge will be the stability of your times, and the strength of salvation; the fear of the LORD is His treasure.

a. The LORD is exalted: The tough times were hard, but they brought God's people to a different, better view of who He is. Because they have been brought low, they see that the LORD is exalted.

b. He has filled Zion with justice and righteousness: God's people pray this in anticipation of the answer. You don't have to wait until God does it all to give Him thanks. You can, by faith, give Him thanks ahead of time!

c. The fear of the LORD is His treasure: Honor, respect, and reverence towards the LORD is His treasure. It is a gift God gives us, not so we will cower in fear, but so we will rightly honor Him.

4. (7-9) The LORD's judgment brings the earth low.

Surely their valiant ones shall cry outside, the ambassadors of peace shall weep bitterly. The highways lie waste, the traveling man ceases. He has broken the covenant, He has despised the cities, He regards no man. The earth mourns and languishes, Lebanon is shamed and shriveled; Sharon is like a wilderness, and Bashan and Carmel shake off their fruits.

a. Their valiant ones shall cry outside . . . The earth mourns and languishes: When the judgment of the LORD comes to the earth, everyone is brought low before Him. The valiant ones shall cry, and the ambassadors of peace - who trusted in other nations instead of the LORD - shall weep bitterly. Even the mighty Lebanon, with her majestic forests of cedar, is shamed and shriveled.

b. The Hebrew word translated valiant ones appears only this one time in the Bible. "The word erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my Old MS., translate it seers; and most of the Versions understand it this way. None of the MSS. give us any help." (Clarke)

B. The fire of the LORD.

1. (10-13) The LORD announces His fire of judgment.

"Now I will rise," says the LORD; "Now I will be exalted, now I will lift Myself up. You shall conceive chaff, you shall bring forth stubble; your breath, as fire, shall devour you. And the people shall be like the burnings of lime; like thorns cut up they shall be burned in the fire. Hear, you who are afar off, what I have done; and you who are near, acknowledge My might."

a. Now I will rise: As the whole earth is brought low by the judgment of the LORD, at the same time, the LORD lifts Himself up.

b. And the people shall be like the burnings of lime; like thorns cut up they shall be burned in the fire: God's judgment will come like fire, and the wicked and worthless works of man will be like chaff and stubble that is quickly and ferociously burned in the fire.

i. "To lime stresses the intensity of the blaze." (Motyer)

2. (14-19) Fearful sinners and blessed saints.

The sinners in Zion are afraid; fearfulness has seized the hypocrites: "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" He who walks righteously and speaks uprightly, he who despises the gain of oppressions, who gestures with his hands, refusing bribes, who stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil: he will dwell on high; his place of defense will be the fortress of rocks; bread will be given him, his water will be sure. Your eyes will see the King in His beauty; they will see the land that is very far off. Your heart will meditate on terror: "Where is the scribe? Where is he who weighs? Where is he who counts the towers?" You will not see a fierce people, a people of obscure speech, beyond perception, of a stammering tongue that you cannot understand.

a. The sinners in Zion are afraid: Of course they are! The judgment of the LORD is coming! Those who were not afraid to practice their sin are now afraid when righteous judgment comes upon their sin.

b. He who walks righteously and speaks uprightly . . . He will dwell on high: Though the sinners and hypocrites are terrified at the coming judgment of the LORD, the LORD's righteous ones are comforted that God is coming to set things right.

c. Your eyes will see the King in His beauty: The LORD will bless His righteous ones. They will have a place of defense, a fortress, and bread and water will not fail them. But far above these material blessings, they will see the King in His beauty. In the most immediate sense, this referred to Hezekiah; but in the ultimate sense, to our Beautiful Savior Jesus.

i. Beyond all the material glory, splendor, and comfort of heaven, this is the greatest glory of heaven: not to be personally glorified, but to see the King in His beauty.

ii. It isn't only seeing the King; it is seeing Him in His beauty. It can be said that we occasionally catch a "glimpse" of our King Jesus, and even sometimes have a glance at His beauty. But the highest experience we could have now is like nothing compared to what we will experience when we see the King in His beauty. Paul said of our present walk, For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known (1 Corinthians 13:12). Today, when we look in a good mirror, the image is clear. But in the ancient world, mirrors were made out of polished metal, and the image was always unclear and somewhat distorted. We see Jesus now only in a dim, unclear way, but one-day we will see Him with perfect clarity.

ii. Heaven is precious to us for many reasons. We long to be with loved ones who have passed before us and whom we miss so dearly. We long to be with the great men and women of God who have passed before us in centuries past. We want to walk the streets of gold, see the pearly gates, see the angels round the throne of God worshipping Him day and night. However, none of those things, precious as they are, make heaven really "heaven." What makes heaven really heaven is the unhindered, unrestricted, presence of our LORD, and to see the King in His beauty will be the greatest experience of your eternal existence.

iv. Part of the beauty of the King in heaven will be the scars He retains from His suffering for our sake on this earth. After Jesus rose from the dead in His glorified body, His body uniquely retained the nail prints in His hands and the scar on his side (John 20:24-29). In Zechariah 12:10, Jesus speaks prophetically of the day when the Jewish people, turned to Him, see Him in glory: then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. Zechariah 13:6 continues the thought: And one will say to him, "What are these wounds between your arms?" Then he will answer, "Those with which I was wounded in the house of my friends."

d. Your heart will meditate on terror: The revealing of the King will be the greatest glory for the child of God, but it will be greatest terror for the one who has set their heart against or apart from God. In vain, they will look to the scribe or he who weighs or he who counts the towers for help, but there will be none.

e. You will not see a fierce people, a people of obscure speech: Though the northern nation of Israel was demolished by the Assyrians (a people of obscure speech, beyond perception), the southern nation of Judah would be delivered (you will not see). Isaiah mixes the pictures of the LORD's ultimate deliverance on the day of judgment, and the soon coming deliverance from the Assyrians.

3. (20-24) Zion is delivered and blessed.

Look upon Zion, the city of our appointed feasts; your eyes will see Jerusalem, a quiet home, a tabernacle that will not be taken down; not one of its stakes will ever be removed, nor will any of its cords be broken. But there the majestic LORD will be for us a place of broad rivers and streams, in which no galley with oars will sail, nor majestic ships pass by (For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King; He will save us); your tackle is loosed, they could not strengthen their mast, they could not spread the sail. Then the prey of great plunder is divided; the lame take the prey. And the inhabitant will not say, "I am sick"; the people who dwell in it will be forgiven their iniquity.

a. Look upon Zion . . . your eyes will see Jerusalem, a quiet habitation: In the midst of the Assyrian threat, God will preserve Jerusalem. Not one of its stakes will ever be moved!

b. A place of broad rivers and streams: God's blessing on Zion would bring broad rivers and streams to this once barren, desert land.

i. "This chapter, so full of compelling imagery, presents a picture of Jerusalem as a kind of Near Easter Venice or Amsterdam, or, to place it in its historical context, like the great cities of Egypt or Mesopotamia. Most great civilizations have grown up around important rivers. Israel, in general, and Jerusalem, in particular, were exceptions to this." (Grogan)

c. But wouldn't a wide river give a path to an enemy coming on a ship? No, because there the majestic LORD will be for us . . . no galley with oars will sail, nor majestic ships pass by. For the LORD is our Judge . . . He will save us.

i. Those majestic ships turned out to be not so majestic after all. Your tackle is loosed, they could not strengthen their mast, they could not spread the sail. It was foolish to ever fear the majestic ships instead of trusting the majestic LORD.

ii. "Although they shall have from God the security of a great river, yet they shall be freed from the disadvantage of it; which is, that the enemies may come against them in ships; for no galleys nor ships of the enemy's shall be able to come into this river to annoy them." (Poole)

d. The lame take the prey . . . the people who dwell in it will be forgiven their iniquity: When God saves, He does it in unlikely ways. It is an unexpected blessing that the lame take the prey. It is an unexpected blessing that people can be forgiven their iniquity. The majestic LORD brings unexpected blessing!

i. "They shall not only receive from me a glorious temporal deliverance; but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings which attend upon that mercy." (Poole)

© 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 33 (Chapter Introduction)

Overview

Isa 33:1, God’s judgments against the enemies of the church; Isa 33:13, The consternation of sinners, and privileges of the godly.

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 33 (Chapter Introduction)

CHAPTER 33

The destruction of the enemies of the church; who are derided, Isa 33:1-13 ; which terrifieth the sinners in Zion, Isa 33:14 . The safety and privileges of the godly, Isa 33:15-24 .

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 33 (Chapter Introduction)

(Isa 33:1-14) God's judgments against the enemies of his church.

(Isa 33:15-24) The happiness of his people.

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 33 (Chapter Introduction)

This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into (Isa 33:7-9). II. The particular frights which the sinners in Zion should then be in (Isa 33:13, Isa 33:14). III. The prayers of good people to God in this distress (Isa 33:2). IV. The holy security which they should enjoy in the midst of this trouble (Isa 33:15, Isa 33:16). V. The destruction of the army of the Assyrians (Isa 33:1-3), in which God would be greatly glorified (Isa 33:5, Isa 33:10-12). VI. The enriching of the Jews with the spoil of the Assyrian camp (Isa 33:4, Isa 33:23, Isa 33:24). VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (Isa 33:6), and their civil state shall flourish (Isa 33:17-22). This was soon fulfilled, but is written for our learning.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

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

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

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

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

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

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

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

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

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

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

Historical Background and Date

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

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

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

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

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

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

Audience and purpose

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

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

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

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

Theology

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

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

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

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

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

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

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

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

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

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

Genre and interpretation

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

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

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

Structure

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

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

Message²⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

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

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

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

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

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

C. The analogy of wild grapes ch. 5

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

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

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

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

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

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

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

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

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

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

4. Trust in God's favor ch. 12

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

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

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

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

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

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

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

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

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

1. The Lord of the servant ch. 40

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

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

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

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

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

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

3. Invitation to salvation chs. 54-55

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

A. Recognition of human inability chs. 56-59

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

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

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

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

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

Constable: Isaiah

Isaiah

Bibliography

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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 33 (Chapter Introduction)

INTRODUCTION TO ISAIAH 33

This chapter contains an account of God's judgments upon the enemies of his people, and of the peaceable, comfortable, and happy state of the church in the latter day. The judgment denounced, Isa 33:1 a prayer of the church for safety and protection, which it promises itself from what God had heretofore done, Isa 33:2 an answer to it, declaring the spoil of the enemy, and the happy times the people of God should enjoy through his appearance for them, Isa 33:4 though previous thereunto there would be very distressing ones, Isa 33:7 when the Lord resolves to arise and exert his power in the destruction of the people, who should be burnt up like stubble, thorns, and lime, Isa 33:10 persons far and near are called upon to take notice of this, Isa 33:13 which would issue in a different manner, in the surprise and terror of hypocrites, and in the safety and plenty of provisions for good men, who are described, Isa 33:14 and then follow promises to them, of seeing the King in his beauty, and beholding a distant country of reflecting on past terror with pleasure, being freed from it, and in no danger of a foreign enemy, Isa 33:17 and the chapter is concluded with a famous prophecy of the peace, prosperity, and safety of the church, and of the healthfulness of its inhabitants, under the protection of Christ, its King and Lawgiver, its enemies being also an easy prey to it, Isa 33:20.