The Book of

Isaiah

Author and Date

The book states that Isaiah, son of Amoz, is the author (1:1). His name means “the LORD saves,” which fits
the book’s theme. Isaiah had a family and at least two sons, Shear-Jashub (7:3) and Maher-Shalal-Hash-Baz (8:3).
His sons’ names also are related to his mission because their names mean, respectively, “a remnant shall return”
and “speed the spoil, hasten the booty.” The themes of salvation, judgment, and remnant run throughout the book.
Isaiah begins the major section of the Hebrew Bible called the “Latter Prophets” (Isaiah-Malachi) and is the longest
book in that section. Some see him as the greatest of the biblical prophets.
Although most agree that Isaiah wrote part of the book, many scholars today see two, three, and even
more writers. This view does not need to be accepted. The differences among the parts of the book are better seen
as the results of different times and situations, and not of different authors. A copy of the Isaiah scroll found at
Qumran shows no gap between chapters 39 and 40, the place where some scholars see an author change. Unique
terms like “Holy One of Israel” occur throughout the book and demonstrate unity.
Events occurring in chapters 1–39 happened during Isaiah’s ministry and were probably written not long
after 701 B.C. The prophet lived until at least 681 B.C., and the latter parts of Isaiah were probably written during
these later years.
The book of Isaiah accounts for events stretching in time from 740 B.C. to the creation of a new heaven
and a new earth. The book makes a case for God’s sovereignty, holiness, right to judge, and power to save
throughout history. The subject matter of the book deals first of all with current events of the eighth century B.C.
during the reigns of Uzziah, also known as Azariah (792–740 B.C.), Jotham (750–732 B.C.), Ahaz (735–716 B.C.), and
Hezekiah (716–687 B.C.), at the height of Assyrian power.
Two major national crises that God’s people encountered in the eighth century (in 734 and then in 701
B.C.) provide a background for major issues in the book. The first major crisis was when King Ahaz was told that
Judah was threatened by an alliance between Syria and Israel. The call of Isaiah and his commission to prophetic
ministry was set as an introduction to that crisis. Key issues at the time revolved around the question of trusting
God and His power to save and protect. A second major crisis occurred during another more dramatic event: a siege
of Jerusalem threatened to subject the whole nation of Judah to the domination of the Assyrian Empire. The same
prophetic call came to trust God and not rely on political maneuvers and alliances.

Content and Themes

Interwoven throughout the book are oracles of judgment and salvation. Oracles of judgment are set in the
form of indictments against God’s people. However, they go beyond God’s people to judge other nations or people
groups as well. The language used for judgment is similar but not identical to ancient Near Eastern lawsuits, court
hearings, or trials. The biblical covenant provides [p. 858] a unique frame of reference that affects the form of
ancient Near Eastern treaties and contributes content that is particular to the unique relationship between the Lord
and His covenant people and between the unique sovereign God and the nations. The language used in chapters
24–27 similarly expresses the universal nature of God’s judgment and salvation. The book also goes beyond current
events of the eighth and seventh centuries to include events beyond Old Testament history. Messianic prophecies
and eschatological events are part of the very fabric of the book of Isaiah.
The book of Isaiah portrays God’s determination to bring His salvation to the ends of the earth (49:6), to all
the nations (52:10). God has chosen Israel for this very purpose. Because God’s people did not fulfill that purpose,
the Messiah came to embody this mission.
Like other eighth century prophets and later prophets such as Daniel, the book of Isaiah moves from local
concerns and circumstances to universal considerations. God’s salvation and covenant are universal and
everlasting.
Moreover, God expresses His intention to reach the non-Israelite people groups in what can be legitimately
called Isaiah’s version of the Great Commission (66:19). The goal of the mission is to bring all people groups to
acknowledge God’s sovereignty, bow before Him, and worship Him. God solemnly tells the nations: “Look to Me,
and be saved, all you ends of the earth! For I am God, and there is no other. I have sworn by Myself; the word has
gone out of My mouth in righteousness, and shall not return, that to Me every knee shall bow, every tongue shall
take an oath” (Is. 45:22–23).

Theological Perspectives

The portrait of God in the book of Isaiah reaches heights unparalleled in the Old Testament. God’s holiness
is emphasized here more than anywhere else (“the Holy One of Israel” appears 26 times in Isaiah and only 6 times
elsewhere in the OT). The holiness of God encapsulates His attributes of justice, righteousness, and love. This is the
God who is determined to bring about a kingdom of justice, righteousness, and peace.
God’s sovereignty is another major motif of Isaiah. It is expressed in God’s prerogative to predict the future
with accuracy. His claim to His prophetic sovereignty is well captured in Isaiah 44:7: “And who can proclaim as I do?
Then let him declare it and set it in order for Me, since I appointed the ancient people. And the things that are
coming and shall come, let them show these to them.” The mastery of the future is further corroborated by God’s
ability to identify the very name of the king—Cyrus—who would play a major role in the destiny of God’s people
(see 44:24–45:25). Divine sovereignty is also demonstrated by His unique ability to master life itself. He can add
years to the life of a human being, such as He did for Hezekiah (38:5).
One of the most significant titles of God occurs in the setting of one of the last indictments in the book.
God is called the “God of truth” (65:16). The Hebrew word for truth is “amen” and implies more: God is dependable,
faithful, and truthful in the sense that He keeps His promises. He is reliable; therefore He can be trusted. Here, we
come back to one of the major themes of the book: trust in the Lord. Moreover, this God who has shown His faithful
mercies to David is also abundant in forgiveness to those who repent (chap. 55).
The revelation of God can also be perceived through the magnificent promises of God’s unfailing love
(Hebrew hesed) and commitment to His people. Best known among those texts are Isaiah 49:15; 54:10; 63:9, 16.
God also is described as the One who restores justice to the poor and the needy, the orphans and widows. See the
numerous indictments against those who take advantage of them (e.g., chap. 10).
Consonant with the key issue of the covenant as stated in Deuteronomy, the core message of the book of
Isaiah is an invitation to life and peace. Long before Paul announced that death, the last enemy, will be “swallowed
up in victory” (1 Cor. 15:54), Isaiah had proclaimed not only the defeat of death but also its abolition altogether. In
gripping fashion, Isaiah specified that the Lord “will swallow up death forever and the Lord GOD will wipe away tears
from all faces” (Is. 25:8).
The content of indictment against the leaders in Jerusalem is precisely that they have made a covenant
with death (28:15, 18). On the contrary, for those who know righteousness—that is, for the people in whose heart is
the law of God (51:7)—God promises that His salvation will be forever (51:6) and His righteousness will not fail
(51:6); it will last eternally (51:8).
Inseparably connected to the expectation of the fulfillment of God’s promises, the theme of [p. 859]
waiting on the Lord occurs several times in the book. The prophet Isaiah himself is determined to wait on the Lord
(8:17). The last-day vision of reunion of the redeemed with God is celebrated with the following words: “Behold, this
is our God; we have waited for Him, and He will save us. This is the LORD; we have waited for Him; we will be glad
and rejoice in His salvation” (25:9). One of the blessings of the book is on those who wait on the Lord (30:18)
—“Those who wait on the LORD shall renew their strength; they shall mount up with wings like eagles, they shall
run and not be weary, they shall walk and not faint” (40:31). A promise is made to those who wait on the Lord:
“they shall not be ashamed” (49:23).
The major problem Isaiah repeatedly addresses is that God’s people are trusting the wrong things to
provide them with what they desire. They are trusting earthly powers, other gods, themselves, their unfaithful
leaders, or even mediums and spiritists who try to communicate with dead people (8:19–20). Fundamentally, they
are not relying on God. God’s people are accused of trying to carry out plans that are not God’s. They form alliances
that are not sanctioned by God’s Spirit (30:1).

Relation to the New Testament and Jesus

Understanding the book of Isaiah is a pathway to grasping key components of Jesus’ life and teachings.
Isaiah’s four “Servant Songs” (42:1–9; 49:1–13; 50:4–11; 52:13–53:12) describe the coming messianic King and are
key to the New Testament understanding of Jesus.
Isaiah provides rich language and imagery to express God’s purposes in history. The messianic prophecies,
though generally grounded in Isaiah’s time, are applied by Jesus and the New Testament writers to the life and
ministry of Jesus.

Outline

I. Visions of judgment and salvation (1:1–35:10)

A. Breach and appeal to covenant fidelity: a focus on the Holy One (1:1–6:13)
B. Prophecies of Immanuel (7:1–12:6)
C. Oracles of judgment (13:1–24:23)
1. Babylon and Assyria (13:1–14:27)
2. Philistia (14:28–32)
3. Moab (15:1–16:14)
4. Syria and Israel (17:1–14)
5. Ethiopia (18:1–7)
6. Egypt (19:1–20:6)
7. Babylon continued (21:1–10)
8. Edom (21:11–12)
9. Arabia (21:13–17)
10. Jerusalem (22:1–25)
11. Tyre (23:1–18)
12. The whole earth (24:1–23)
D. God’s salvation and judgments (25:1–35:10)

II. Historical interlude (36:1–39:8)

III. Visions of comfort, restoration, and judgment (40:1–66:24)

A. Vision of comfort for future exiles and good news of salvation (40:1–41:29)
B. The Servant of the Lord’s mission of salvation to Israel and to the nations: a new exodus grounded on
salvation and judgment (42:1–55:13)
C. Salvation of non-Israelites and invitation to adopt covenant stipulations, especially the Sabbath (56:1–
58:14)
D. Vindication of God, promises of restoration and judgment (59:1–66:24)

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Notes

Chapter 1
 1:1 vision of Isaiah. This expression most likely applies to the whole book. It is grounded in God’s
covenant with Israel along with its stipulations or expectations of righteousness from God’s people. This vision is
also an interpretation of and an insight into contemporary circumstances of God’s people. They are involved in
religious rituals even while they have abandoned God, act unjustly, and oppress the poor. They trust world powers
like Assyria or Egypt rather than God. Consequently, the book is a vision of judgment. The book is also a future
vision of hope in God’s determination to fulfill His purpose through the Messiah and through a remnant. The vision
culminates in the future creation of a new heaven and a new earth: a vision of the end of harm and evil, a vision of
blessing, reconciliation, and peace.

1:2–31 This chapter diagnoses the problem of God’s people. It also indicates the solution to the problem.

1:2–3 The problem is identified as rebellion against God, lack of knowledge and understanding. God’s
people have forsaken their God. The accusation of lack of knowledge and understanding is frequent in the prophetic
books (see Hos. 4:1).

1:2 Hear, O heavens. The way the book begins fits with a call to witnesses, typical of covenant/treaty
lawsuits, or court scenes, common in the ancient Near East. In such cases a defendant is charged with having
violated the covenant stipulations (see also Deut. 32; Jer. 2:9–19; Mic. 6:1–8). God is introduced as Judge and the
witnesses are the heavens and the earth. The choice of witnesses adds solemnity to the trial and heightens the
importance of the charges.

1:4 Alas. An interjection variously translated as “Ah!” or “Oh!” It introduces messages of doom, and it
portends tragedy. The accumulation of words that describe negative behavior and actions intensify the charge.
sinful nation, a people laden with iniquity. Children who act destructively and have abandoned the Lord. They
have despised the Holy One, and they literally have estranged themselves. God’s people had gone back to an alien
status. What this verse portrays is a loss of status and dignity. The further comparison with Sodom and Gomorrah
shows the outcome of their path leading to alienation.

1:5–9 Judgment has come to Israel along with its destruction and devastation. The image of a sick body
and that of a city destroyed by war and subsequent hardship heighten the seriousness of what happens to God’s
people. There is a striking connection between vv. 5 and 6 and chap. 53. The words “stricken,” “wound,” and
“bruise” are applied to both God’s people as judgment against their sin and to the Servant’s vicarious suffering. The
theme of the remnant appears for the first time in this setting. It indicates a few survivors that God preserved (see
Rom. 9:29). The fact that God prevents total destruction opens the door for hope, a hope that will be developed
later in the book. See Is. 6:13 and its reference to the image of a stump identified as a holy seed that will remain.
See also 10:20; 11:16.

1:9 LORD of hosts. “Hosts” can refer to the Lord’s armies, the angelic beings, or the whole of creation.

1:10–20 The themes of this section address the religious situation of God’s people. It begins with the
sentence “Hear the word of the LORD,” and concludes with “For the mouth of the LORD has spoken.” As paradoxical
as it may seem, God’s people do not lack religiosity. The worship continues as usual while injustice grows. In the
face of rampant injustice, a multitude of sacrifices, offerings, incense, appointed festivals, new moons and
Sabbaths, and prayer all avail to nothing. They are actually described as an abomination (see also Amos 5:21–24).

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1:16 Ceremonial washing without giving up evil deeds and committing to justice avails nothing and
consists of religious hypocrisy (see 52:11; 55:7).

1:17 The basic intent of the covenant is justice or fairness to all people and respect of the rights of all
people.

1:18 let us reason. The invitation to reason together reveals something attractive about God’s character
and purposes. God is helping His people become mature. He engages them as partners rather than as a ruler only
concerned about the carrying out of His will. The change He desires among His people requires their participation in
the diagnosis of their true condition. God shows His willingness to forgive and to save His people. He pleads with
them so that they might choose life in choosing the God of life. The other option is inevitable death. Later in the
book, God’s people are accused of making a covenant with death (28:15, 18). Even so God wants to save them.
This gives an idea of the depth of God’s love for His people, a God who would not let His people go without doing all
He can to save them from disaster.

1:21–26 These verses depict the corruption of the social structure. The judgment is coming because of the
lack of justice and righteousness. Murders, rebellion, theft, the practice of taking bribes, and ignoring the cause of
the defenseless were widespread. God intervenes in order to turn the unfaithful city into a city of righteousness. In
v. 26 there is a note of hope, which constitutes a fitting transition for vv. 27–31.

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1:27–31 The conclusion of the first chapter combines both messages of salvation and judgment, this time
in the form of warning. God will prevail in redeeming His people by justice and righteousness; obviously redemption
is for those who repent. Those who persist in rebellion will encounter executive judgment.

1:29 terebinth trees. The sites of terebinth trees and gardens were popular shrines for idolatrous
worship.
 1:31 no one shall quench. The fire will burn itself out; conveys the idea of total destruction, not
everlasting burning in hell. The fact that there is no one who quenches the fire shows that the wicked, compared to
tinder, will burn until they cease to exist.

Chapter 2

2:1–4 This vision is found in Micah with slight variations (Mic. 4:1–3). in the latter days. The phrase has
been interpreted as a vague expression equivalent to “in God’s time”; however, in Isaiah, it has an end-time
connotation. The context indicates a time when all wars will cease. The equivalent expression “in that day,” found
in Is. 19 for example, points to a time when God’s purpose will be fulfilled—a time of reconciliation and universal
worship of the unique God. In Isaiah, universal peace is inseparably associated with the knowledge of God. This
theme appears also in 11:9 where we learn that “they shall not hurt nor destroy in all My holy mountain, for the
earth shall be full of the knowledge of the LORD as the waters cover the sea.”

2:3 Zion. Refers to Jerusalem or God’s people. Initially it referred to the oldest part of Jerusalem, the “City
of David.” It can also refer to “Mount Zion,” the hill to the north of David’s city. In 51:16 it designates the Israelites.
In chap. 2, Zion is a place where the law is taught. It is also the seat of the universal Judge.

2:4 They shall beat. The transformation of swords into plowshares and spears into pruning hooks
demonstrates responsible re-use of valuable material. In the absence of war the metals of the weapons are turned
into agricultural tools. The opposite was also true in time of war (Joel 3:10). The work of the metal smiths to
transform weapons of war into agricultural tools indicated a time of peace.

2:5–4:1 The glorious vision that begins the second chapter is a fitting introduction and an incentive to
motivate God’s people to repentance in order that God’s purposes might be fulfilled among them and with them.
The problems identified in this section are idolatry, false worship, arrogance, and dependence on humans instead of
trust in God.

2:6 eastern ways. Designate evil non-Jewish practices that the law condemns (see Lev. 19:26; Deut.
18:10–11). Reference is made to soothsayers like the Philistines, and idol worship (Is. 2:8) of Mesopotamian rituals
(44:25; 47:8–11). Consequently the judgment of God is falling against the people to strip from them the false
support of foreign worship practices. Moreover, the fall of Judah and Jerusalem is attributed to the fact that their
speech and deeds are against the Lord (3:8). The indictment against the leadership is based on their social
injustice, in particular, taking advantage of the poor (3:13–15).

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2:11 that day. In this verse is a variant of the expression “the day of the LORD.” It shows another aspect
of the day of the Lord, namely, the vindication of God who will be exalted in that day (see v. 12).

2:12–22 the day of the LORD. In Isaiah this expression refers to God’s judgment against the wicked
among God’s people or among the nations. It is also connected to the idea of salvation. It can also indicate the
messianic age as in 10:20. The context clarifies the particular connotation (see 10:3; 13:6, 9; 34:8; 49:8; 61:2;
63:4). In the context of chap. 2, several themes are woven together to provide the meaning of the expression “the
day of the LORD.” It is a day of judgment against idolatry, spiritualism, and pride. In the NT, the expression the “day
of Jesus Christ” (Phil. 1:6), and the other expression “the coming of our Lord Jesus Christ” as in 2 Thess. 2:1–10,
both capture the essence of God’s victory over His enemies and their demise on the one hand, and the salvation of
His people on the other hand.

2:18 idols. The day of the Lord is the day when idolatry will be abolished.

2:19 to shake the earth. This whole section uses apocalyptic language to describe the terror of the
wicked: hiding in the holes of rocks and caves, trying to escape the shaking of the earth.

Chapter 3

3:1–12 Social structure breaks down and the leadership is warned about their loss of power. Many of
Israel’s leadership figures are listed: mighty man, man of war, judge, prophet, diviner, elder, captain of fifty,
honorable man, counselor, skillful artisan, and expert enchanter.

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3:13–15 the elders … His princes. The leadership is judged for having exploited and crushed the poor.
Moreover, their pride also works against them.

3:18–4:1 The passage describes the horror of exile. It also gives a detailed description of the ornaments
and cosmetic apparel current for women in the eighth century B.C. Jewelry was symbolic of human pride and
arrogance.

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Chapter 4

4:1 Because so many men are lost in war, the number of women greatly exceeds that of men.

4:2–6 The judgment messages turn into words of hope: a messianic prophecy and an image of protection
remind us of the exodus from Egypt (e.g., cloud by day and fire by night, v. 5).

4:2 the Branch of the LORD. Isaiah first uses the word “Branch” in this verse. The word is also used in
Jer. 23:5–6; 33:15–16; Zech. 3:8; 6:9–13 to describe Israel’s future leader. The prophecy concerning this future
leader indicates He is a divine Messiah (Jer. 23:5–6). Another major occurrence of the word Branch in Isaiah is 11:1.
The NT begins (Matt. 1:1) with a reference to Jesus as “Son of David,” signaling that He was the awaited Messiah
from the line of King David, Himself the ultimate King. See also the title ascribed to Him in Rev. 19:16: “KING OF
KINGS AND LORD OF LORDS”).

4:3–6 The language of this section, mostly recalling the exodus, signifies God’s protective presence (Ex.
13:20–22; 40:34–38; Num. 9:15–23). God Himself is the protector of His people. The presence of a holy God can
only materialize among people who are holy; therefore the need to wash and purge anything contrary to the
holiness of God.

Chapter 5

5:1–7 A song of … vineyard. See chap. 27 for a positive song of a vineyard. The parable starts well but
sets the stage for a surprising turn. The prophet asks his hearers for their opinion, a device meant to lead them to
an obvious conclusion: the problem does not lay with the owner of the vineyard who did all that there was to be
done. This parable clears God’s name in reference to the plight of His people. The meaning of this section is quite
straightforward. The indictment against God’s people is that they have not lived up to God’s expectations. The
major virtues that sum up what God requires are expressed in terms of justice and righteousness. These two words
are often found in most prophetic writings (see Amos 5). For future development of this parable, see Mark 12:1–9.

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5:8–23 Woe. Six “woes” (vv. 8, 11, 18, 20, 21, 22) are introduced by the Hebrew particle translated as
“woe” or “alas.” They function as warning devices. They clearly intensify the force of the condemnation to exile.
The charges against God’s people are as follows: they do not pay attention to the Lord; they have rejected the law
of the Lord of hosts and despised the word of the Holy One of Israel; they call evil good and good evil; and they are
engaged in sin. The evils God judges in this setting are greed (first woe); self indulgence (second woe); moral
perversion (third woe); delusions of grandeur (fourth woe); self indulgence and the resulting social abuses (fifth and
sixth woes).

5:10 ten acres of vineyard. Would produce extremely meager results because of divine judgment. one
bath. About 6 gallons (22 l). See the covenant curses in Deut. 28:38–39. a homer. About 6 bushels (211 l). one
ephah. About 3/5 bushel (21 l). The amount sowed was more than the amount reaped.

5:14 sheol. The grave or realm of the dead. Here it is personified as eager to swallow covenant violators.
The language is poetic and symbolic; therefore it should not be taken literally.

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5:26–30 A frightening description of the invading Assyrian military machinery. They are relentless warriors
always ready for action.

Chapter 6

6:1–13 Isaiah’s call and commissioning is to be understood as participation in God’s own mission. The
setting of this chapter is a sanctuary scene (see Ezek. 1; Rev. 4). This chapter contains key contrasts: The real King,
God, contrasts with the death of King Uzziah. The holy God contrasts with a man with unclean lips, Isaiah, and a
people of unclean lips. The judgment seems to leave no future for God’s people, so devastating the destruction
seems to be. However, the chapter ends with the mention of a holy seed. The theme of the remnant becomes the
unexpected demonstration of God’s grace. Already, the prophet Isaiah himself benefited from God’s grace. He is
cleansed: a pure act of grace. The threefold repetition of “holy” (Is. 6:3) indicates intensification to show the utter
holiness of God (see Jer. 22:29; Ezek. 21:27). All four Gospels mention Isaiah’s commissioning (Matt. 13:14–15; Mark
4:12; Luke 8:10; John 12:40). See also Acts 28:26–27.

6:2 seraphim. Literally, “burning ones”; heavenly beings who surround God’s throne. Even they could not
contemplate the holiness of God. In Rev. 4:8 also they never stop singing about the holiness of God. The threefold
declaration of holiness functions as a superlative beyond measure. It emphasizes the transcendence of God.

6:9–10 These verses seem to make Isaiah’s commission the [p. 868] hardening of Israel’s heart. One has
to remember that Isaiah wrote this episode in the setting of the Syro-Ephraimite war to express in a dramatic
fashion his opposition to King Ahaz’s trust in the king of Assyria rather than in God. His words could be compared to
shock therapy. The very fact that the prophet repeats God’s decision to God’s people offers an implicit opportunity
to seek God’s mercy. There is a window of opportunity between the sentencing and the execution of judgment. The
paradox of this text explains the unchanging nature of divine judgment and, at the same time, God’s desire to save
His people. God still hopes for a last-minute conversion.

Chapter 7

7:1–8:22 This passage presents fulfillments of God’s purposes in spite of the lack of trust by God’s people.
The deeper issue of this whole section is related to the historical circumstances of the book. The Syro-Ephraimite
coalition threatened the continuity of the Davidic royal line. Later the Assyrian siege threatens the very survival of
Jerusalem as the dwelling place of God’s name. The prophet Isaiah’s message was to assure both King Ahaz and
later King Hezekiah that God’s purposes cannot be stopped. However, it was expected that both the king and God’s
people trust in the Lord’s ability to fulfill His purposes. King Ahaz’s temptation was to appeal to Tiglath-Pileser III for
help against the Syro-Ephraimite coalition, at the price of Assyrian control. God had better plans if only His people
would trust Him. Isaiah’s ministry was aimed at helping the king make the right choices. The overarching issue is
who they would trust. It is a faith issue. In the setting of these verses, however, trusting God is not merely a virtue;
it is a life-and-death issue. The fate of the whole nation depends on it. Salvation is found only in the Lord (see 12:2;
30:15; 31:1; 33:22).

7:1–25 An invitation to trust God. Trusting God is a major theme that runs throughout the book of Isaiah
(chaps. 25, 30). Trusting God is in fact the cornerstone of Isaiah’s theology. God’s people can only be saved if they
turn to God rather than Assyria, Egypt, or the Syro-Ephraimite coalition. In this chapter a new king is challenged to
trust God in the threat of defeat. The lack of faith displayed by King Ahaz becomes an opportunity for God to do the
extraordinary. Through the current life of the prophet Isaiah, God will provide a sign to show what He can do despite
Ahaz’s refusal to ask for one.

7:3 Shear-Jashub. The name of Isaiah’s son. It literally means “a remnant shall return.” It is a vehicle that
captures the importance of the remnant motif (v. 22; 1:9; 4:2–3; 10:20; 37:32). It supposes the threat of exile.
However, it also carries the notion of hope in spite of judgment. In the immediate context, this name was in itself a
message to stop King Ahaz from relying on Assyrian help against the Syro-Ephraimite threat to the Davidic dynasty.
Rezin, king of Syria, and Pekah, king of Israel, wanted to replace Ahaz and choose a king of their liking. Thus, they
were indirectly challenging God’s sovereignty and rule over the affairs of His people.

7:6 Tabel. Means “good for nothing.” In the context it is a word of contempt and a way of saying the plan
of the coalition will not stand.

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7:7–9 If you will not believe. The prophecy that refers to the fall of Samaria is accompanied by a
warning to King Ahaz. A play on words is used to make the saying memorable: “If you will not believe, surely you
shall not be established.” The words “believe” and “established” come from the same Hebrew root ʾmn, the same
root as the word “Amen.” In essence, God is telling Ahaz, “If you do not rely on My words as standing firm, you will
not stand firm yourself.”

7:10–14 The Immanuel sign and prophecy.

7:11 Ask a sign. The sign in this context is supposed to be extraordinary, without limit. The text specifies
“ask it either in the depth or in the height above.” A sign points beyond itself and ultimately to God.

7:14 virgin. The Hebrew word means a young woman of marriageable age. The specific concept of
virginity was emphasized later by the Greek translation of the OT and the NT quote of the text in reference to Mary
(Matt. 1:23). The identity of the woman to fulfill the sign in Isaiah’s time is uncertain. Immanuel. This designation is
found also in 8:8, 10. It literally means “God is with us.” This was a sign fulfilled during Isaiah’s time, possibly by the
birth of Isaiah’s own son. However, Jesus’ birth provided the final fulfillment or application of this sign (Matt. 1:23).

7:17 The LORD will bring. The Assyrian invasion of Judah is announced. Mention is also made of the
tragedy of the split between the northern kingdom of Israel and the southern kingdom of Judah after the death of
Solomon in 931 B.C.

7:18–25 whistle for the fly. This section provides a graphic description of the judgment on God’s people
by means of Egypt and Assyria. They, in their rivalry, would be disputing each other over the control of the space
between their two countries, which included Judah. Several images refer to humiliation (see v. 20, the mention of
shaving the head, the hair of the legs, and the beard), and to desolation signified by the mention of briers and
thorns (vv. 19, 23–25).

7:23 a thousand shekels. About 25 pounds (11.5 kg).

Chapter 8

8:1–4 The tone of this passage is that of judgment not only against the Syro-Ephraimite coalition but also
against [p. 870] God’s people themselves. The name of Isaiah’s son “Maher-Shalal-Hash-Baz” could literally be
translated as “quickly, the plunder; it hurries, the loot.” Or “one hastens to the plunder; one hurries to the loot.” It
was given as a sign showing that the coalition against Judah would not succeed. The presence of witnesses served
to authenticate the prophecy of Isaiah and reinforce the truth of the prophetic pronouncement.
 8:3 I went to the prophetess. This sentence was a euphemism for intimate relations of Isaiah with his
wife, who is called a prophetess although we do not have a record of her prophecies.

8:4 the spoil of Samaria. Before the child would be old enough to be able to call for his parents, the
Syro-Ephraimite coalition would be defeated. Tiglath-Pileser III conquered Damascus in 732 B.C. The Syrian king
Rezin was killed. Isaiah foretold one of the most dramatic events in the history of Israel: the fall of Samaria and the
end of the northern kingdom, Israel, in 722 B.C. A significant segment of its population went into exile. Mixing with
other populations, this group of exiles eventually became known by NT times as “Samaritans.” The very fact that
God sent prophets to His people showed His desire to save them and spare them from the tragedy of conquest with
its horrible consequence of loss of freedom.

8:5–8 The king of Assyria. The Assyrian conquerors are identified. Their conquest spilled over to Judah.
A veiled warning is also addressed to Judah so that it heeds the prophetic words and trusts in the Lord. But later
history proved that Judah did not learn from this lesson.

8:9–10 In the face of predictions of Assyria’s devastating conquest, a note of hope shows that God’s
purposes will not be defeated. There are limits to what the enemies of God’s people are allowed to do. The theme of
the judgment against the nations, though hinted at here, will receive fuller treatment (chaps. 13–24).

8:11–18 with a strong hand. God forcefully directs the prophet Isaiah to take a stand even if that means
distancing himself from the choices of God’s people. The prophet becomes a model of what is expected of God’s
people. God’s people should trust God instead of the military might of neighboring nations such as Egypt, Assyria,
or Babylon.

8:13 your fear. Isaiah is invited to fear the Lord. In the context, the particular connotation of the fear of
the Lord is to consider the Lord as holy. The goal of the covenant and its stipulations was to teach Israel the fear of
the Lord.

[p. 871]

8:19–22 This section provides a record of the prophet’s response, which is his determination and resolve
to wait on the Lord. He and those who follow God rely on the law and testimony in contrast to those mentioned in v.
19 who consult mediums who consult the dead. who whisper and mutter. God’s people, under the threat of an
unknown future, succumbed to the temptation of soliciting mediums who claimed to tell the future. Isaiah stood
against that covenant violation. Communication with the dead was a clear violation of God’s prohibition recorded in
Deut. 18:9–14. The last verses of this section list the devastating consequences of being involved in spiritualism:
distress, darkness, and the “gloom of anguish.” It takes nothing short of drastic liberation from what the NT would
later call the powers of this world of darkness (Luke 22:53; Eph. 6:12; Col. 2:15). seek their God. The choice that
presented itself to God’s people was either to trust in the law and the testimony—the written record of God’s will—
or in false religious practices of predicting the future through communication with demons.

8:20 this word. The Bible presents at least four tests that can be applied to those who claim to speak for
God through prophecy, miracles, or other spiritual gifts. One is agreement with God’s word, the Bible. For others see
Deut. 13:1–4; 18:22; Jer. 2:8–9; Matt. 7:20; 1 John 4:1–2. For more on SPIRITUAL GIFTS, see Eph. 4:11–16.

8:22 gloom of anguish. The setting of this prophecy predicts the end of darkness, gloom, anxiety,
famine, violence, and war. The reversal of the human predicament is effected by the coming of the Son (chap. 9).
His coming brings the needed light that dispels darkness, the honor that cancels shame.

Chapter 9

9:1–21 The One who will be called “a covenant to the people, as a light to the Gentiles” in 42:6 is
introduced in this chapter with several titles that show His royal dignity and supremacy. These titles indicate that
the Messiah will be a marvelous Teacher, a powerful God, who will eternally and lovingly care for His children, and
one who will bring a reign of peace that nations could not and cannot bring. The fact that the zeal of the Lord will
bring about the kingdom of peace stops any credit from going to human agencies (see Zech. 4:6). The titles
attributed to the Son express a longing for an ideal king, a wise king with sound judgment, a warrior who can defeat
enemies and protect his people, and a peace-making prince who will rule from age to age.

9:1–7 This section is one of seventeen passages in Isaiah that proclaims the good news of deliverance by
God (see chap. 11; 24:14–25:12; chap. 26; 31:1–32:20; chaps. 33; 35; 40:1–11; 42:1–44:8; chap. 49; 51:1–52:12;
52:13–53:12; chaps. 54; 56; 60; 61; 62).

9:1 The verse mentions significant geographical locations that are related to the future ministry of the
Messiah Jesus: The territories of Zebulun and Naphtali (Josh. 19:10–16, 32–39), which included Galilee, particularly
suffered from the Assyrian invasions (2 Kin. 15:29). Other locations mentioned are the way of the sea, beyond the
Jordan, and Galilee of the Gentiles or “nations.” All these areas are located within the scope of Jesus’ ministry. What
Jesus’ geographical movements show is that He was intentional in bringing the light of His good news to Jews and
Gentiles alike.

9:2 a great light. The coming of the Messiah corresponds with the coming of light that dispels darkness.
In Isaiah, the light that the Messiah brings is connected to liberation from captivity and exile (see 42:16; 49:6; 58:8;
60:1, 19–20).
 9:3–5 rejoice. These transition verses describe the jubilation of God’s people due to the defeat of their
oppressor and to the end of war. They lead to the introduction of the prince of peace who brings God’s kingdom.

[p. 872]

9:6 a Son is given. The birth of the Son was both a gift and a sign (see John 3:16; Luke 2:10–11). The
titles “Mighty God, Everlasting Father” indicate His divine nature. For more on the divinity of the PERSON OF
CHRIST, see also Matt. 1:23; John 1:1; Heb. 1:8.

9:8–10:4 Isaiah’s primary messages were addressed to Judah; however, occasionally his indictments were
against the northern kingdom, clearly designated as Ephraim and Samaria as is the case in this section. This
passage depicts the tragedy of not learning from the Assyrian invasion. The northern kingdom was still proud. They
were saying, “The bricks have fallen down, but we will rebuild with hewn stones; the sycamores are cut down, but
we will replace them with cedars” (v. 10). Ephraim’s problems are listed as pride and arrogance of heart, lack of
repentance, ungodliness, wickedness, and false prophets teaching lies. The list continues in the following verses.

[p. 873]

Chapter 10

10:1–4 Woe. Begins a court case against those who oppress God’s people. The specific actions that bring
about the judgment are the following: unjust laws, oppressive decrees, deprivation of the rights to the poor, refusal
to grant justice to the oppressed among God’s people, and abuse of dependent people such as widows and
orphans.

10:5 the rod of My anger. Chap. 10 begins with a woe oracle, an accusation against God’s people. Here
it shifts to a second woe oracle against Assyria. The overarching theme of this section of chap. 10 is God’s right to
judge the whole world, both His covenant people and the nations. Already, God’s sovereign dignity to judge was
asserted in 2:4. In chap. 10, Assyria initially is an instrument of God’s judgment against His people (see also 5:26–
29; 7:18–20; 8:7–8), but it receives God’s judgment itself when it goes beyond its boundaries. Assyria is judged
because of its pride.

10:12 the arrogant heart. Assyria is judged for its inhumane treatment of God’s people. Their appetite
for destruction crosses the boundaries of their assignment and goes on to destroy other nations, far exceeding
God’s purposes (see v. 7). They did not understand that the real issue in God’s dealing with His people was to
punish them because of their covenant unfaithfulness.

[p. 874]

10:20–34 the remnant of Israel. The believing remnant comprising those who trust God will
experience an exodus from Assyria. (For earlier mentions of this motif, see 1:9; 4:2; 6:13; 7:3.) God’s people are
encouraged not to fear. In the book of Isaiah, the invitations not to fear are among the most precious and
comforting words from God to His people (41:10, 14; 43:1; 44:2). Paul quotes this passage in Rom. 9:27. The
judgment of Assyria opens another perspective of God’s dealing with His people. God’s remnant will return to Him.
Ultimately, what God desired was to save the repentant remnant among His people. He purposes to secure an
unbroken chain for the continuity of His purpose through His people. God’s determination to save a remnant that
will carry His purposes was already signaled by Isaiah’s son Shear-Jashub (Is. 7:3). For more on the REMNANT, see
Rom. 11:2–5; Rev. 12:17.

Chapter 11

11:1–16 Describes the rule of the Messiah and the exodus of a new remnant.

11:1–5 In this context, the two designations Rod and Branch refer to the Messiah as in 4:2–6 (see also
53:2). The reign of the Messiah is the fulfillment of God’s promise to David that his throne will never lack his
descendant upon it (see 2 Sam. 7:11–15). [p. 875] The promise that a Branch will grow out of the root of Jesse
indicates that while the Davidic dynasty will suffer heavy blows, it will not be eradicated. As Isaiah’s inaugural vision
indicated, a holy seed would be represented by the stump. When all hope seems lost, God acts in an unexpected
way to carry out His purposes through His people. An unbroken line is secured among God’s people. God was
diligent to weave His purposes throughout the history of His people. The genealogies of the NT, by tracing the
genealogy of the Messiah through David, indicate that Jesus has secured and fulfilled the promise God made to
David. He fulfills the destiny of the remnant.

11:1 Branch. The NT writers understood that the very place where the Messiah lives is not insignificant or
by chance. In His redemptive plan God weaves details that are signs and pointers to His sovereign guidance of
human history. The connection with 6:13 leads to the idea that the Messiah secures a remnant.

11:2 The Spirit. References to the Spirit, the Holy Spirit, are very significant in Isaiah (30:1; 32:15; 34:16;
40:13; 42:1; 44:3; 48:16; 59:21; 61:1). Moreover, the relationship between the Messiah and the Spirit mentioned
several times in Isaiah anticipates what will be more fully developed in the NT (see Luke 3:22; John 1:32–34). The
attributes given the Messiah are indications of the virtues that were expected from the kings among God’s people,
which they failed to embody. The Messiah comes to fulfill God’s idea of a righteous king who will be righteous and
faithful, living completely in reference to God.

11:3 the fear of the LORD. The last characteristic attributed to the Messiah in this section. The Messiah
delights in the fear of the Lord. The expression is a synonym for true piety, reverence that contains love and hope
rather than dread or fear of punishment.

11:4 righteousness. Twice used in vv. 4 and 5, this indicates that righteousness is the central element of
the Messiah’s reign. His reign will be characterized by justice to the poor and equity to the meek. God’s concern for
the well-being of each member of the covenant community finds fulfillment when the Messiah reigns.

11:5 the belt. The mention of a belt expresses readiness for action. Righteousness and faithfulness will
be the motivation of the Messiah’s actions. A belt loosened at the waist meant inaction or a relaxed posture (see
5:27).

11:6–9 This beautiful passage foretells the coming of the Messiah, who will bring the knowledge of God
that will cancel all violence and usher in a reign of peace. He will establish universal harmony. This is understood to
be the condition for God’s people ultimately on the new earth. For more on the NEW EARTH, see 35:4–10; 65:17,
21–25; Rev. 21:1–5.

11:6 shall dwell with. The Messiah will bring the knowledge of God that will end all violence and usher in
a reign of peace. He will establish universal harmony. Compare 35:4–10; 65:17, 21–25; Rev. 21:1–5.

11:10 the Gentiles. The Messiah is the hope of the nations. By means of the expression “in that day” the
prophet opens a glorious future marked by what the Messiah brings not only to Israel, the remnant of God’s people
(see v. 11), but also to non-Israelites. This verse unveils a remarkable insight into God’s purposes. God cares about
His people Israel; He also cares about those who are not part of the covenant people. The Messiah is predicted to be
a unifier of Jews and Gentiles. The promise God made to Abraham in Gen. 12, according to which all the families of
the earth will be blessed, finds an echo in this verse. Isaiah reveals that the Messiah is a missionary for God who
desires to become a connecting point not only for His chosen people but for the whole world.

[p. 876]

11:11 the second time. Indicates that the exodus from Egypt, a first time, is far surpassed by an event
of a larger scale and scope: the return of a remnant from the whole world. This interpretation is supported by the
last sentence of the chapter: “As it was for Israel in the day that he came up from the land of Egypt.”

11:15 His mighty wind. The images of this verse allude to the drying of the river Euphrates. What God
did in drying up the “tongue of the Sea” He will do to the River (Euphrates).

11:16 a highway. The idea of a highway indicates the absence of obstacles or hindrance for God’s people
to go home.

Chapter 12

12:1 O LORD. Begins a song of praise for salvation. It is fitting that this section which began with the
prophecy about Immanuel, God’s dwelling among His people, would conclude with the celebration of the Holy One
of Israel in the midst of His people, having provided salvation for them.

12:3 wells of salvation. Is likely a reference to God’s provision during Israel’s wanderings in the
wilderness. God’s provisions were celebrated during major festivals: the Feast of Harvest, Ex. 23:16, and the Feast
of Tabernacles, Lev. 23:34.

12:6 in your midst. The presence of God among His people constitutes the climax of salvation. The same
idea occurs in Rev. 22:1–5.

Chapter 13

13:1–23:18 Oracles against nations other than Israel and Judah are common features in the prophetic
writings (Jer. 46–51; Ezek. 25–32; Amos 1–2; Zeph. 2:4–15). In this section, several nations including Israel are
accused: Babylon (Is. 13; 14:4–23; 21:1–10), the Philistines (14:28–32), Moab (chaps. 15–16), Damascus (17:1–6),
Ethiopia (chap. 18), Egypt (chap. 19), Egypt and Ethiopia (chap. 20), Edom (21:11–12), Arabia (21:13–17), Jerusalem
(chap. 22), and Tyre (chap. 23). The nations Isaiah mentions had encounters with Judah. In chaps. 34–35, the
restoration of Israel is contrasted with the punishment of Edom. The nations were used to discipline God’s people;
they became proud and exceedingly cruel. Therefore, God had to discipline them also; however, in the end the
nations also can participate in the blessings enjoyed by God’s people.

13:1 Babylon. Like Zion, this name can have several [p. 877] connotations depending on the context. In
history it became a great kingdom; during the time of Isaiah it was part of the Assyrian Empire (14:24–27). It
became a symbolic name that represents the world powers opposed to God’s kingship, reign, and kingdom (Rev.
14:8; 16:19; 17:1–18:24).

13:6 the day of the LORD. See also in vv. 9, 13. This is the day when Babylon is overthrown like Sodom
and Gomorrah (v. 19).
 13:10 the stars of heaven. Sun, moon, and stars stop their assigned function and go back to darkness.
Isaiah uses language that describes cosmic upheaval to refer to the day of the Lord, the day of judgment (24:23).
The same language is used by later prophets (Ezek. 32:7–8; Joel 2:10, 30–31; Amos 8:9). In the NT the imagery we
find in Isaiah is used for signs of Christ’s Second Coming to establish God’s universal kingdom (Matt. 24:29; Mark
13:24–25; Luke 21:25; Rev. 6:12–14).

13:12 Ophir. Known in the OT as a source of fine gold, and may have been located on the coast of East
Africa (see 2 Chr. 8:17–18; Ps. 45:9).

13:17 the Medes. Identified as those who bring about God’s judgment against Babylon. The Medes were
an ancient people who lived southwest of the Caspian Sea. They joined force with the Babylonians to defeat the
Assyrians and to destroy Nineveh. Historically, Cyrus the king of Persia, later mentioned by name in Isaiah, defeated
the Medes and incorporated them into his kingdom. Cyrus, whose mother was Median, conquered Babylon in 539
B.C.

[p. 878]

Chapter 14

14:1–32 As do several prophetic sections of the book of Isaiah, this chapter looks forward and prophesies
both the historical hardship of the Babylonian captivity and oppression and also predicts its reversal. The reversal of
fate can be observed by means of an imaginary description of the underworld, sheol in Hebrew, also translated
“hell” in this chapter. The former defeated kings sit on thrones, whereas the tyrant king of Babylon lies on a bed of
worms. Several aspects of the text convey the state of utter humiliation. There is no funeral, no honor whatsoever
for this tyrant. Moreover, the passage looks beyond historical events to metaphysical realities, specifically the fall of
an angel who covets God’s authority. The fall of this proud angel is vividly depicted using dramatic poetic language.
This being sets out to usurp God’s status and wants to occupy the highest position above the stars of heaven
(angels; see Job 38:7 where the angels are called not only sons of God, but also morning stars), yet God brings this
being down.

14:12–14 Lucifer. Literally, “shining one, son of dawn.” The name Lucifer comes from the Latin Vulgate,
and means “light bearer.” The text seems to be echoed by Jesus in Luke 10:18, where language applied here to the
king of Babylon is used of Satan. For further descriptions of Satan and the origin of SIN, see Gen. 3:1–6; Ezek.
28:12–19; Rev. 12:7–9. in your heart. Pride is the essence of sin and represents a self-centeredness which is the
root of all sinful actions.

[p. 879]

14:19 cast out. In this verse, the contrast between the fallen king of Babylon (the fallen Lucifer) and the
Messiah king is reinforced by the designation of the former figure as “an abominable branch.” The Branch that
sprung out of the root of Jesse (11:1–5) was honored, whereas this abominable branch is despised because of
tyranny, cruelty, and oppression. A broader comparison throughout Scripture shows the following: (1) One is a
legitimate king; the other tries to usurp God’s royal prerogatives. (2) They are both called sons. One, in the context
of a gift, is introduced as a leader of the kingdom of peace. This Son is the True Light sent to overturn the darkness
that overwhelms the world. The other, the son of the morning, tries to usurp the Son’s legitimate prerogatives. (3)
One is called the bright morning star, a Rod from the root of Jesse; the other is called the son of the morning. (4)
One establishes a kingdom; the other transforms kingdoms into wilderness (14:17). (5) The one upon whom the
Spirit of the Lord dwells, the one who is anointed, brings good news to the afflicted. He has been sent to bind up the
brokenhearted, to proclaim liberty to captives and freedom to prisoners (61:1). The other one does not allow his
prisoners to go home (14:17). (6) They are both designated as “branch.” One brings life and peace; the other is
abominable. (7) One bears the people’s burdens to deliver them. The other makes people bear a burden and a
yoke. (8) One brings about the reign of peace; the other spreads terror, oppression, and anguish. (9) One intercedes
for transgressors; even on behalf of those who have adopted the ways of violence towards Him, He prays, “Father,
forgive them, for they do not know what they do” (Luke 23:34). The other accuses the faithful day and night. (10)
One is uplifted toward heaven; the other one has been cast down to earth.

[p. 880]

Chapter 15

15:1–16:14 Oracle or burden against Moab (see also 25:10; and in the writings of other prophets: Jer.
48:1–47; Ezek. 25:8–11; Amos 2:1–3; Zeph. 2:8–11). The origin of Moab is traced back to the story of Lot and his
daughters (Gen. 19:30–38; see also Num. 22–25). The antagonism between Moab and Israel is attested in one of
the major archaeological discoveries, the so-called Moabite stone (ninth century B.C., discovered in 1868), on which
King Mesha celebrates his victory over Israel. Moab is sometimes associated with Edom. The Edomites were
descendants of Esau. Israel was not allowed to fight against them during the conquest (see Deut. 2:1–23).

Chapter 16

16:1–5 This section alludes to the fate of Moabite refugees seeking asylum in Jerusalem. See 2 Kin. 3:4 for
lambs as token of tribute.
[p. 881]

16:5 One will sit. The hope and salvation of Moab will depend on the Messiah whose throne will be
established (see 9:1–7; 11:1–5; Amos 9:11; Acts 15:16–17).

16:6 pride. Like Assyria, Moab is accused because of her pride and empty boasting.

16:12 not prevail. The local Moabite god cannot do anything. Prayers to any other god than the Lord are
in vain. This was the lesson God taught through the prophet Elijah the Tishbite on Mount Carmel (1 Kin. 18:20–40).

16:13–14 For another short-term prophecy see also the oracle against Arabia (21:16–17). This prophecy
appears to have been fulfilled in 715 B.C., when the Assyrians devastated the land and its territory. The fact that
God leaves a remnant not only to Israel but also to the nations speaks in favor of His overarching purpose to save
the whole world, Israelites as well as non-Israelites.

Chapter 17

17:1–14 Oracles against Damascus and Ephraim. These oracles are spoken against the nations that
formed the Syro-Ephraimite coalition against Judah as attested in 7:1–9 and 8:1–4. The Assyrians defeated Syria in
732 B.C. and Israel in 722 B.C.

[p. 882]

Chapter 18

18:1–7 Oracles against Ethiopia. Ethiopia, located south of Egypt, was also called Cush. Cush was a
powerful nation during the time of Isaiah. In 740 B.C. at the beginning of Isaiah’s ministry, Piankhy conquered
Egypt. His successor was the well-known Shabako (713–698 B.C.). Some assume that he must have reigned until
the accession of another well-known Cushite king who ruled Egypt, the famous Taharka in 690 B.C. Shabako
attempted to form an anti-Assyrian coalition. The power of Cush, however, could not stop the purposes and control
over the nations of the One called the Lord of hosts, the One the Israelites should depend on.

[p. 883]

Chapter 19

19:1–17 Oracles against Egypt. The accusations against Egypt are listed as follows: idolatry, the
prevalence of charmers, its mediums and sorcerers, and a spirit of perversion. Judgment comes to Egypt but it is
not the last word.

19:16–25 In that day. In this section, this expression is used five times (19:16–17, 18, 19–22, 23, 24–25).
The oracle against Egypt makes a surprising and unusual turn. Egypt experiences liberation and healing. A mighty
Savior is sent to liberate them. They are given an opportunity to know the Lord. They worship the God of the
covenant with Israel. What began as an oracle against Egypt climaxes into a reunion of enemies all blessed by the
Lord: Egypt, Assyria, and Israel. The very notion of God’s people is expanded. Egypt is called by God “My people.”
Assyria is called “the work of My hands,” and Israel, “My inheritance.” Moreover, the promise of God to Abraham
according to which all the families of the earth shall be blessed through His descendants gains a unique perspective
with this prophecy (Gen. 12:3).

[p. 884]

Chapter 20

20:1–6 The judgment is against Egypt and Ethiopia. However, God was trying to dissuade His people from
putting their trust in kingdoms that have no future.

Chapter 21

21:1–10 The fall of Babylon is described with graphic images: a woman in labor, distressed, dismayed,
frightened. Mention is made of Babylon’s idolatry. Babylon is conquered while the leaders were having a feast (v. 5;
Dan. 5). For other major announcements of the fall of Babylon, see Jer. 51:8 and Rev. 14:8.

[p. 885]

21:11–12 Edom is given a symbolic name “Dumah” which means silence. Dumah was also a town in
Edom. In Isaiah there are several indictments against Edom (11:14; 34:1–17; 63:1–6).

21:13–17 The people and places mentioned in this oracle are all connected to Arabia or the Arabs:
Dedanites (see Ezek. 27:15), the land of Tema, Kedar.

Chapter 22

22:1–14 the Valley of Vision. Refers to Jerusalem (see v. 10). Jerusalem did not look to God in all its
predicaments (see v. 11). This neglect of God prompts the radical announcement that there will be no atonement
for this kind of sin (v. 14).

[p. 886]

22:15–25 It is prophesied that a high official, Shebna, will be deposed and sent to exile and death because
of corruption, whereas Eliakim, whose name means “God will establish,” will be promoted to take his place. Eliakim
is portrayed as a father to the inhabitants of Jerusalem (v. 21). Some see this passage as related to and partially
fulfilled in the account of chaps. 36 and 37 (36:3, 11, 22; 37:2). “Scribe” (36:3) is a lower position than being “over
the house” (22:15). There is no record of Shebna’s death. The key is a symbol of authority. The list of his tasks are
taken up in the book of Revelation and applied to the resurrected Christ (Rev. 3:7).

22:23–25 peg … secure place. The root of the Hebrew word “Amen” is used to describe a tent peg
affixed to a secure, reliable place. To say “amen” is equivalent to saying “I stake my life on that because it is firm,
true and reliable.” In Hebrew, the verb “to believe” essentially means something or someone is reliable,
dependable, and trustworthy. The statement that the peg can be unfastened may be a warning to Eliakim himself.
Should he betray the Lord’s trust, he too will be removed.

Chapter 23

23:1–18 The fame of Tyre, a great seaport city, goes back in antiquity. The Phoenicians were also famous
sailors and builders of the famous North African city Carthage. Tyre is given a different seventy–year prophecy than
the one found in Dan. 9 (see Is. 23:15). Tyre has also succumbed to pride. Up until Alexander the Great who
devastated the city of Tyre in 332 B.C., all the superpowers from the time of Isaiah on (Assyria, Babylon) would
inflict severe blows on Tyre.

[p. 887]

Chapter 24

24:1–27:13 This section is known as Isaiah’s Apocalypse because of its wide scope.

24:1–3 the earth. The judgment moves from the nations listed in the last section of the book to the whole
world. The earth is desolate and emptied.

24:5 defiled. Apostasy among God’s people causes the earth’s desolation. The same motif that shows the
relation between ethical behavior and the condition of the earth is also found in Hos. 4. Covenant-breaking results
in curse. The defilement of the earth that causes it to mourn is caused by the breaking of what is called the
“everlasting covenant.” This expression is contextually understood as a universal covenant between God and
humanity similar to the covenant with Noah (Gen. 9:16). It reveals God’s sovereignty over the whole world.

[p. 889]

Chapter 25

25:6 A feast. The festive language signals a new era, similar to a new covenant and its celebration, like
the feast after the covenant at Sinai (see Ex. 24:9–11).

25:8 swallow up. Salvation from God will include the end of death. It will be swallowed up. An inseparable
part of this salvation is specified in 26:19 with the announcement of the resurrection of the dead.

25:9–12 waited. The repeating theme of waiting on the Lord expresses trust and loyalty to God (it occurs
13 times in Isaiah). It is closely associated with the idea of salvation. It occurs again in 26:8. In this setting the
reason for this hope in God is beautifully expressed to point out that the desire of the soul is God’s name and the
remembrance of God. Moreover, glorious promises are given to those who wait on the Lord: “those who wait on the
LORD shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they
shall walk and not faint” (40:31).

Chapter 26

26:1–21 this song. Shows an underlying motif of trust in God’s salvation. To those who trust God, those
whose minds stay on Him, He grants perfect peace (v. 3). The passion for God energizes those who long for the
Lord, who seek Him, who wait for Him. Night and day, God is the object of their desire (vv. 8–9). Being saved in this
context shows them being focused on God. It is also connected to the resurrection of the dead, clearly affirmed in
vv. 18–19. The salvation of God’s people does not occur without deliverance from God’s enemies.
[p. 890]

26:19 Asserts the bodily resurrection of the dead. For more on the RESURRECTION in the OT, see Job
19:25–26; Dan. 12:2. In the NT, see 1 Cor. 15:51–55; 1 Thess. 4:13–18.

Chapter 27

27:1 Leviathan. This mysterious creature is referred to in this setting as the “fleeing serpent,” the reptile
that is in the sea, or the sea monster. It occurs in Job 3:8; 41:1; Ps. 74:14; 104:26. This creature may have provided
John the background for identifying Satan as a dragon and as an ancient serpent (Rev. 12:9; 20:2).

27:7–11 The passage makes a case that judgment was to purge idolatry from God’s people. The question
of v. 7 leads [p. 891] to the affirmation of v. 9 according to which even judgment through exile has a redemptive
component.

27:12–13 The alternation of judgment and salvation passages so typical and prevalent in Isaiah occurs in
this chapter also. The mention of the expression “in that day,” and the sounding of the great trumpet typical of the
manifestation of God, shows a decisive action from God to bring about the liberation of His people. Just as the
purpose of the exodus from Egypt was to lead the people to worship God, the gathering of God’s people from
Assyria and from Egypt make possible the worship of God in the holy mount at Jerusalem. (For the mention of the
trumpet with a last-day connotation, see Zech. 9:14; Matt. 24:31; 1 Cor. 15:52; 1 Thess. 4:16; Rev. 11:15.)

Chapter 28

28:1–33:24 A series of six woe messages gives six warnings that alternate with promises of salvation
(28:1; 29:1, 15; 30:1; 31:1; 33:1; see also the six woes in chap. 5).

28:1–29 The promises of salvation contain some of the most remarkable designations of God (see vv. 5–6,
14–19a, 23–29; 29:5–8, 17–24; 30:18–24; 31:4–32:8; 32:15–20; 33:17–24). The Lord is introduced as a Savior (28:2),
a crown of glory and a diadem of beauty for the remnant of His people (v. 5), a cornerstone, a sure foundation (v.
16), a teacher (v. 26), the Lord of hosts wonderful in counsel and excellent in guidance (v. 29).

28:1 Ephraim. The northern kingdom of Israel, also known as Samaria, is first on the list of the judgment
against the nations (see also Amos 6:1).

28:5 the remnant. This verse is in reference to the ten tribes of the northern kingdom. The demise of
Israel was not meant to end in total destruction.

[p. 892]

28:7 wine. Accusations are directed against priests and prophets who have lost their way because of
intoxicating drinks.

28:15, 18 covenant with death. This expression reveals by contrast that the covenant with the Lord is a
covenant that leads to life. The book of Deuteronomy had indicated that God’s injunction to covenant faithfulness
was a call to life (Deut. 30:11–20).

28:16 a stone. The NT writers apply the image of a stone for a foundation to Christ (1 Pet. 2:4–6).

28:17 the measuring line. The ideas of justice and righteousness reoccur as the basis for what God
expects of His people.

28:21 awesome work. God’s work of judgment is called awesome and unusual; some versions translate
the word as “strange.” What is strange is that God is going to use foreign nations to execute His judgment on His
people. The book of the prophet Habakkuk addresses this issue.

[p. 893]

28:24–29 the plowman. The parable of the farmer indicates that if the farmers are providentially guided
and work in various ways depending on the need of the field, God who is wonderful in counsel and excellent in
guidance knows how to deal with His people to produce righteousness.

Chapter 29

29:1–14 Oracles against Jerusalem. Woe. The second woe describes the paradox of a place called city of
God (Ariel) where people turn away from God. They honor God with their lips but their hearts are far from Him (v.
13).
[p. 894]

Chapter 30

30:1 Woe. The context of this woe against seeking counsel without the Lord may refer to the maneuvering
that shows more trust in human abilities than God’s ability to save. Salvation is promised to the deaf who hear the
words of the book, the blind who see out of darkness. The humble will increase their joy; the poor will rejoice in the
Holy One of Israel. not of Me. The opening verses of this chapter set the tone of the futility of trying to depend on
Egypt (v. 7).

[p. 895]

30:9–10 a rebellious people. Self deception and refusal to hear the word of the Lord through His
prophets lead to disaster. Rebellion is particularly targeted, and its devastating consequences are to be recorded for
future generations.

30:15–16 In returning. Chap. 30 captures one of the major issues of the book of Isaiah. V. 15 expresses
God’s expectation. It indicates the remedy to the predicament of God’s people: repentance and rest. Instead of
giving heed to the words of the prophet, God’s people place their trust in international alliances: specifically in
Egyptian military might, in the immediate setting, or in Assyria’s power earlier during the Syro-Ephraimite threat.
Chap. 31 expands on this indictment, clearly providing evidence of the lack of faith of God’s people.

30:18 gracious to you. As common in the book of Isaiah, a sudden shift in tone characterizes the
beginning of this section. It provides a moving expression of God’s longing to show compassion to His people.
Furthermore, as a means to appeal to God’s people to trust and give allegiance, a blessing is uttered to those who
wait on the Lord. The latter theme: to “wait on the Lord” has deeply informed believers’ identity and sense of
loyalty to God. A significant title of God that captures what God is seeking among His people occurs here: “the
LORD is a God of justice.” This title provides a rationale for the indictments that occur throughout the book against
injustices: the exploitation or lack of care for the poor, the widows, and the orphans (1:17, 23; 10:2; 11:4); the
corruption of legal practices in accepting bribes (1:23); accumulation of property and possessions to the detriment
of the people (2:7; 3:16–23; 5:8–9; 10:2–3); violence and bloodshed (1:15, 21; 5:7); lies (28:15); oppression (1:17;
3:15; 5:7); and debauchery (5:11–12, 22; 28:1, 7–8; 29:9).

30:19–26 This passage expands on the previous thought about God eagerly waiting to be gracious and to
have mercy [p. 896] on His people, according to His character as revealed in Ex. 34:6–7. God promises grace and
announces that weeping will cease if idolatry will end. God will heal His people and bind their wounds (Is. 30:26).

30:27–31 His anger. The salvation of God’s people is inseparable from the judgment of their enemies.
Assyria is the target of God’s judgment as specified in v. 31.

30:33 Tophet. Or Topheth. A place of burning in the valley of Hinnom to the south of Jerusalem (see Jer.
7:31–32). Biblical history records that it was a place where children were sacrificed to Molech (2 Kin. 23:10; Jer.
7:31–32; 19:6, 11–14). In the context of Is. 30, the language is symbolic. It alludes to the fate of Assyria and its
king.

Chapter 31

31:1–9 Woe. Most of the woe oracles express what displeases God (see v. 1; 3:9, 11; 5:8, 11, 18, 20–22;
10:1; 33:1; 45:9–10). This one taunts those who seek help from Egypt [p. 897] and Assyria. Chap. 31 picks up the
recurring theme of trust in the Lord. It also provides the key to God’s people’s success against their enemies. The
people were inclined to trust in political alliances and, in particular, the military might of Egypt with its horses.
However, the impressive enemy that Assyria was could only fall by divine intervention, not by human power
(sword). One of the moving promises is expressed in v. 4: “the LORD of hosts will come down to fight for Mount Zion
and for its hill.” This verse echoes Ex. 14:13–14 when the people of Israel were pursued by the Egyptians. Moses
told the people: “Do not be afraid. Stand still, and see the salvation of the LORD.”

[p. 898]

Chapter 32

32:9–15 Rise up. This passage began as a lawsuit against the complacent women of Jerusalem, similar to
the indictment one finds in Amos 4:1–3. They must realize their complacency will be shattered. The text describes
the destruction of a city left in utter desolation and forsaken. Only wild animals dwell in it. The only hope of a
reversal of fate is when the Holy Spirit is poured from on high (Is. 32:15). Then, what God intends will be fulfilled:
justice, righteousness, quiet confidence, and peace. The descent of the Spirit is compared to rain, pouring down
water from heaven, resulting in the up-springing of justice, righteousness, peace, and security. The role of the Spirit
of God, as a transforming agent, is to bring the blessing that reverses the covenant curses and restores the
covenant relationship between God and His people. This same theme is developed in 44:3–5.

Chapter 33

33:1 Woe. The chapter begins with a woe oracle. Although the problem party is not named, Assyria is the
likely target.

33:2–6 O LORD. A prayer for deliverance. The theme of “waiting on the Lord” occurs here also in this
setting. It is associated with a key biblical concept: “the fear of the LORD.” The fear of the Lord has a positive
connotation. It is reverent awe and attention to God, which is a key to connecting with God. The fear of the Lord is
one of the virtues of the Messiah (11:2–3). It is the attitude God expects from all human beings (Eccl. 12:13). See
also Rev. 14:7. The fear of the Lord is compared to the value of a treasure (Is. 33:7).

[p. 899]

33:14 The sinners. The judgment of God’s people distinguishes between the righteous and the wicked.
Sinners and hypocrites are described as dwelling in devouring fire and everlasting burnings. The context of burning
specified in vv. 11–13 indicates that reference here to everlasting burnings is a graphic description of total
destruction. In other words, the everlasting burning consumes the wicked, with no reference here to being
consciously tormented forever.

33:15 See Ps. 15, in reference to what the Lord expects from His people. The portrait of the righteous is
graphically described. He or she walks or behaves righteously, speaks uprightly, despises the gain of oppressions,
refuses bribes, and protects his or her ears and eyes from bloodshed and evil (vv. 14–16). Magnificent promises are
given that allude to pilgrimage or better yet exodus to Jerusalem, the city of peace. It all climaxes with the
cancellation of sickness (see Rev. 21:3–4, 27) and the gift of forgiveness.

[p. 900]

Chapter 34

34:1–17 Judgment against the nations and restoration of God’s people.

34:1–4 you nations. Four terms are used to designate the totality of humanity (nations, people, earth,
and world), indicating that the judgment is general. The call is to come hear the sentence of an executive judgment:
the Lord’s fury and indignation. The language has apocalyptic (end time/last day) elements: mountains melting,
host of heaven dissolved, heavens rolled up like a scroll, the falling of the stars like figs falling from a fig tree.

34:5–15 Judgment of Edom. In 25:10–12, Moab was singled out to illustrate God’s indignation against the
nations. In the current context, Edom is declared to suffer the “curse” or destruction. V. 8 specifies that God has
appointed a day of vengeance and recompense for evil done to Zion (Jerusalem).

34:9–10 The destruction of Edom (vv. 5–6) is placed in the context of a destruction that clearly has
international overtones (vv. 1–4). Edom illustrates what happens to all who merit God’s judgment. Isaiah here
describes the miserable and awful destiny of the wicked, both in his own day and at the end of time. not be
quenched. The devastation of Edom is presented as lasting forever, burning day and night, a concept commonly
associated with an eternally burning hell. But Edom did not burn forever. In biblical usage such language intends to
convey the idea—not that the fire will never go out, but that it cannot be put out by any other means than
completely consuming what it is burning until there is nothing left (see 1:31; Jer. 4:4; 17:27; Ezek. 20:48). forever.
Literally means an indefinite period of time, the limits of which must be determined by the nature of the person,
thing, or circumstance to which it is applied. For Jonah in the belly of the fish, “forever” (Jon. 2:6) was “three days
and three nights” (Jon. 1:17). As it relates to humans, the word often means “as long as a person lives” (see Ex.
21:6; 1 Sam. 1:22, 28). The passage provides the clearest example that the language of burning forever should not
be taken literally. In other words, this verse demonstrates the metaphoric language of the burning of hell. It simply
means total destruction. It would be impossible to have perpetual burning of the place where pelican and
porcupine, owl and raven can dwell (Is. 34:11). The text displays a profusion of images to say there will be no
human life there. For more on HELL and the punishment of the wicked, see Matt. 10:28; Rev. 14:11; 20:10.

[p. 901]

Chapter 35

35:1–10 Another shift in subject matter brings a vision of the joy of salvation. The use of several terms
expressing joy is remarkable: “be glad,” “rejoice,” “blossom as the rose,” “blossom abundantly,” “rejoice, even with
joy and singing” (vv. 1–2).

35:4 do not fear. The expression “fear not,” which occurs several times in Isaiah, is meant to give God’s
people the assurance that God is on their side (see 40:9; 41:10, 14; 43:1, 5; 44:2; 51:7; 54:4).

35:5–10 A song of joy. The reign of God brings a transformation of nature and a healing of the body of
sickness and limitations. Salvation and its resulting joy and peace will be the new reality of God’s kingdom. Jesus
uses the language of these verses to report to John the Baptist what He was doing as evidence of the dawn of the
era of salvation announced by the prophet Isaiah (see Matt. 11:2–4; Luke 7:18–23). The ultimate fulfillment of the
prophecies of this chapter will occur at the Second Coming of Christ and on the new earth. For more on the NEW
EARTH, see Is. 11:6–9; 65:17, 21–25; Rev. 21:1–5.

[p. 902]
Chapter 36

36:1–39:8 Trust in the Lord and succeed. The encounters between Isaiah and King Hezekiah in these
chapters can be compared with those of Isaiah and King Ahaz in chaps. 7 and 8. In both, there was an international
crisis that threatened the very survival of the kingdom of Judah, and therefore of the Davidic dynasty. With Ahaz it
was the threat of the Syro-Ephraimite coalition against Judah. With Hezekiah, it was the Assyrian siege to destroy
Jerusalem. Beyond the literary recurrence of the phrase “the aqueduct from the upper pool, on the highway to the
Fuller’s Field” (v. 2; 7:3; 2 Kin. 18:17), the stories share much in common theologically. The issue in both stories is
about trusting God rather than political alliances. Ahaz fails to trust; Hezekiah trusts the Lord. He allows God to do
in his lifetime a miracle that has marked the consciousness of God’s people second only to the exodus when God
judged the Egyptians. The Lord’s protection is more certain than dependence on humans.

36:1–37:38 The defeat of the Assyrian army. This episode, in the history of God’s people, is so important
that it is recorded three times in Scripture (see 2 Kin. 18–19; 2 Chr. 32). It is one of the greatest miracles in the OT.

[p. 903]

Chapter 37

37:14–20 Hezekiah’s prayer for deliverance. This prayer contains the rehearsal of God’s power. He alone
is God and Creator. He has the ability to see and hear, which is not the case with idols. The prayer describes the
problem and threat: the Assyrians have conquered many peoples and have laid waste their lands, but their gods are
made by human hands. In other words, they have no power. They were created. The Lord alone has power to
deliver.

[p. 904]

37:35 I will defend. As a response to Hezekiah’s trust in God and his prayer, God assures His people that
He will defend the city and save it, but God also has deeper reasons. The phrase “for My own sake and for My
servant David’s sake” reminds the reader that God is faithful to His promise to David in 2 Sam. 7:11–16, which
states his throne would never lack one of his descendants upon it. What was at stake in the crises of the book of
Isaiah went beyond those events to the question of continuity of the “house of David” (Is. 7:2, 13; 22:22), the
“throne of David” (9:7), the “city of David” (22:9), and the “tabernacle of David” (16:5).

37:36 the camp. Sennacherib invaded Judah in 701 B.C. He boasted of having captured 46 cities and of
having shut in Hezekiah like a bird in a cage—a reference to the siege of Jerusalem. God directly intervened and
185,000 Assyrian troops were killed.

[p. 905]

Chapter 38

38:9–20 The passage presents Hezekiah’s prayer following his cure, an individual psalm of distress, hope,
and thanksgiving. Three sections can be identified, two of them introduced by words connected to discourse: “I
said” in vv. 10–11; “what shall I say” in v. 15; and a conclusion. In vv. 10–14 Hezekiah expresses his distress. In vv.
15–19, he foresees hope of restoration. V. 20 is a conclusion that includes the community’s celebration of God’s
mighty acts on behalf of Hezekiah.

38:10 sheol. Or the grave.

Chapter 39

39:1 At that time. Ties the story of Hezekiah’s recovery in chap. 38 to his welcome of the Babylonian
ambassadors in chap. 39. God’s gracious healing does not lead Hezekiah to wise action.

39:3–7 Isaiah in true prophetic fashion rebukes Hezekiah and foretells the final result of Hezekiah’s foolish
act of showing Israel’s treasure.

[p. 906]

39:8 in my days. Even kings rated as good (38:3; 2 Kin. 20:3) can be selfish and short-sighted.

Chapter 40

40:1–55:13 The main thrust of this section is God’s salvation granted to God’s repentant people. Chap. 40
begins a section commonly called “the book of consolations” or “the book of comfort.” The whole section presents
themes that are related to the concept of salvation and signals the shift in emphasis which begins here.

40:1–31 A series of questions are asked, followed by declarations. The declarations show the purpose of
the previous questions. Identifying the questions in the text helps delineate the real purpose of this section. The
main argument is that God can do it. He can make the new exodus happen. He can end the exile. He can defeat the
oppressors and liberate His people. All the questions throughout the chapter emphasize the power and self-
sufficiency of God. They lead to the declaration that the nations cannot be an obstacle to God’s plan. Chap. 40
provides the language and the concepts that are used to express the decisive acts of God in Jesus Christ. The
kingdom of God, His rule, and His sovereignty are announced. The precursor of the Messiah is later identified in the
person of John the Baptist. Matthew quotes v. 3 to indicate that John the Baptist was sent to prepare the way of the
Lord Jesus (Matt. 3:3).

40:5 glory of the LORD. A technical term that means the disclosure of the divine presence and nature
through His actions. Glory is connected to the idea of splendor, majesty, sovereignty, light, revelation, and presence
of God. God’s glory is inseparable from His goodness, compassion, and grace. Moses requested to see God’s glory
(see Ex. 33:18–19). God’s goodness, grace, and compassion are components of His glory. God’s glory was also
manifested in the sanctuary (Ex. 40:34).

40:8 the word of our God. Points to the enduring reliability of God’s word. God is faithful to His
promises. His word will stand in contrast to the word of humans. In short, God can be trusted. This verse is quoted
in 1 Pet. 1:24–25.

40:9–11 good tidings. Explained in the whole context of chap. 40. It includes the following aspects: God
comforts His people, the war is over, iniquity is pardoned (removed), the time of judgment has expired, the end of
the exile has come, the new exodus can finally occur, the revelation of God’s glory is available to contemplate, God
keeps His promises, and His word is reliable and permanent contrary to the transitory nature of man and his glory.
The time of fear is passed. God’s reign has arrived. The arm of the Lord is identified in 52:10 as His salvation and
more specifically as His Messiah who shall reign. The pastoral picture of a Shepherd tending his flock, delicately
caring for the nursing lambs, is also one of the portraits of the Messiah.

[p. 907]

40:12–26 This passage makes a case for God’s sovereignty. However, the overall purpose is to prove that
God is able to deliver His people from their enemies and from the gods of their enemies. It is meant to provide a
sense of security and dispel or erode the idea that God does not care. To those who wait on the Lord, restoration
and renewal are secured.

[p. 908]

40:31 wait on the LORD. Throughout the book of Isaiah, the concept of waiting on the Lord distinguishes
God’s faithful from those who do not trust Him and who take things into their own hands, even if it means sinking
into idolatry and spiritualism. See also 8:17; 30:18; 33:2; 49:23; 64:4.

Chapter 41

41:1–3 one from the east. An allusion to Cyrus. He is also referred to in v. 25. Explicit references with his
name mentioned will come in 44:28.

41:4 the first. A reference to God as being the first and the last in the context of His ability to speak of
things long before they occur (see 42:9). Such is also the case for the mention of Cyrus. These attributes of God
show also the major difference between Him and idols (see 41:21–24, 26).

41:10 Fear not. The first of several occurrences in this chapter of an invitation not to fear (see also vv.
13–14).

41:14 worm. Despite the love and honor toward Jacob expressed in the previous verses, God nevertheless
renders a frank evaluation of their condition as lowly and undesirable as a worm. Redeemer. The concept of
redeemer is rich in content. The redeemer or next-of-kin had some power and legal obligations. They include the
following: (1) To buy back family land sold by a relative due to financial difficulties (see [p. 909] Lev. 25:23–28). (2)
To buy back a family member sold into slavery in payment of a debt (Lev. 25:47–49). An allusion of this reality
appears in Is. 50:1. (3) To fulfill the requirements of levirate marriage (Deut. 25:5–10). According to this law, when a
man dies without having a son, his brother is to marry the widow and the firstborn son of that union is considered
the son and heir of the dead man. This language is echoed in Is. 49:20–21, and again in 54:1, 4–5. (4) To avenge the
murder of a kinsman (Num. 35). Calling God “Redeemer” implies He will fill all these needs.

41:21–29 A taunt against idols. They are worthless, a delusion, and an abomination.

Chapter 42

42:1–9 My Servant. Introduces the first of four texts in Isaiah that came to be known as “Servant Songs”
(see also 49:1–13; 50:4–11; 52:13–53:12; 61:1–3). In general the term “servant” can designate individuals such as
patriarchs and prophets (Abraham, Moses, Elijah, David). It is also at times in Isaiah applied to a group such as
Israel/Jacob, a corporate entity God has chosen (41:8; 43:10; 44:1), formed or “created” (44:2, 21), redeemed
(48:20), and called to be witnesses (43:10). The corporate servant is also depicted as deaf and blind (42:19). Other
passages in Isaiah clearly refer to an individual (vv. 1–4; 49:1–6; 50:4–9; 52:13–53:12). This is evident from the
usage of the term servant in 49:5–6, [p. 910] where we are informed that the Servant has the mandate or mission
to restore Jacob and to raise up the tribes of Jacob. 42:1–4 is quoted in Matt. 12:18–21 and applied to Jesus. In Acts
8:35, Philip identifies the Messiah Jesus by reference to the servant in Is. 52:13–53:12. The key to understanding the
role of the Servant of the Lord is His commitment to bring the nations to join Israel in the everlasting covenant. This
everlasting covenant with God’s people will be made available to the nations. The Lord will make righteousness and
praise spring up before all nations (61:7–11). The Servant brings justice to the nations. He purposes to establish
justice on the earth.

42:2 not cry out. The coming of redemption and justice is connected to peace, gentleness, and rejection
of violence. 53:7–9 specifies that the Suffering Servant embraced nonviolence.

42:6 have called You. The Servant is called “a covenant to the people” and “a light to the Gentiles.” The
messianic fulfillment of this declaration fits with what the writers of the Gospels told us about Jesus Christ.

42:10 Sing. The work of the Servant calls for universal celebration. The world benefits from the defeat of
God’s enemies.

42:14–17 God’s people are promised deliverance and exodus under the Lord’s guidance. The idolatrous
will be ashamed of their so-called gods. These verses are veiled calls to forsake idolatry and to turn to the God who
can save.

[p. 911]

42:18–43:13 God’s people are accused of being deaf and blind. Negligence of the covenant stipulations
and of the law brought on this condition. Nonetheless, chap. 43 begins with words of hope: “But now.” Even under
these circumstances the Lord’s covenant faithfulness will not be defeated. He resolves to save His people.

Chapter 43

43:1–28 God’s love for Israel and His faithfulness to the covenant are central elements to understanding
the paradoxes of the book of Isaiah: oracles of judgment and salvation, threats of destruction, and promises of
preservation of a remnant that will carry on the identity and mission of God’s people.

[p. 912]

43:14–17 There are several expressions here that allude to the exodus from Egypt: “a way in the sea,” “a
path through the mighty waters,” “chariot and horse,” and “the army.”

43:19 a new thing. A new act of deliverance. If in the previous verses God created a path in the waters,
this time in reference to the exodus from Babylon, God creates a path through the wilderness from Babylon to
Judah.

Chapter 44

44:1–5 God comforts His people and promises to bless them. The blessing of the Holy Spirit will qualify
God’s people to claim to belong to Him.

44:1 Yet hear now. Used to show first of all that there is a connection between what precedes and what
follows. More importantly, it is an indicator of God’s determination to save His people in spite of their unfaithfulness.
Even with evidence of covenant breaches and unfaithfulness, God’s grace will prevail.

44:2 Jeshurun. Found elsewhere only in Deut. 32:15; 33:5, 26. It means straight or upright and refers to
Israel.

[p. 913]

44:6–8 no God. God’s uniqueness, His unique divine prerogative, sets Him apart to be the only One who
qualifies to be a Savior. There is no god besides Him and therefore no Savior besides Him. The designation of God
as “Rock” is found several times in Deuteronomy (see Deut. 32:4, 15, 18, 31, 37). Elsewhere in Isaiah, see 17:10;
26:4; 30:29.

44:9–20 Those who make. In these verses images are drawn from the work of a blacksmith (v. 12) and
of a carpenter (vv. 13–20) to show the futility of idol-making and worship.

[p. 914]

44:28 Cyrus. To name a person like Cyrus before he was born, and to name his specific purpose, is
intended to show God’s power. Only God could do such a thing unheard of in ancient history except in the biblical
record.
Chapter 45

45:1–25 Israel’s restoration: the fulfillment of God’s purposes for His people.

45:1–13 I will go. This whole section makes a case for God’s absolute sovereignty. He chooses Cyrus and
smoothes the path before him so that he may conquer his enemies and fulfill God’s purposes in letting God’s people
go free from their exile and captivity. God’s purpose is that Israel be saved with an everlasting salvation (v. 17). In
this chapter and in the next, God’s uniqueness as a just God and a Savior is emphasized in contrast to idols (v. 21).

45:1 His anointed. Expands on the leader Cyrus, this time designated as God’s “anointed” or, in Hebrew,
messiah. To be anointed signified the fact of being appointed to an office: it could be a kingly, a priestly, or a
prophetic function (see Lev. 4:3, 5, 16; 6:22 of priests; 1 Sam. 12:3, 5 of Saul; 2 Sam. 19:21 of David; Dan. 9:25–26
of the Messiah).

[p. 916]

45:22 Look to Me. Salvation is available to all who look to God, to all whose hope is in the God of Israel.
Even when God chooses Cyrus to fulfill His purposes, He introduces Himself to him as the God of Israel (see v. 3).

45:23–25 every knee. Universal allegiance to God is expressed. That every knee will bow before God and
every tongue confess is referred to in the NT in reference to the allegiance due to Jesus Christ (Rom. 14:11; Phil.
2:9–11; Rev. 5:13).

Chapter 46

46:1–48:22 The fall of Babylon. When the Lord reverses the fate of His people in captivity, their captors
become captives. The idols are incapable of saving themselves. To move locations they have to be loaded in
carriages and carried (46:1–2).

46:11 bird of prey. An allusion to Cyrus, God’s agent in Babylon’s fall (see 41:2).

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Chapter 47

47:1–15 daughter of Babylon. Babylon is destitute and humiliated (vv. 1–4) and is judged because of
her brutality against God’s people and because of her pride, sorceries, enchantments, and wickedness (vv. 5–11).
Her tragedy is that she does not realistically see the future (v. 7). She will be suddenly and swiftly judged and
punished (v. 9). Evil, trouble, and desolation (v. 11) will befall her. Vv. 12–15 describe Babylon’s helplessness. Not
one of those she used to rely upon is now able to save her: astrologers, stargazers, and prognosticators will be
consumed (vv. 13–14).

47:13 astrologers. One of the many references to Babylonian astrology. One of the purposes of the
repeated affirmations of God as the Creator of the heavens and the earth is to counter the deification of the sun,
the moon, and the stars (40:12, 22, 26; 42:5; 44:24; 45:12; 48:13; 51:13, 16).

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Chapter 48

48:1–52:12 A new exodus, defeat of God’s enemies, and celebration of victory.

48:8 the womb. The mention of the womb and the idea of transgression are a reference to Jacob, who
had an inclination, even from birth, to take his brother’s rights (see Gen. 25–27).

[p. 919]

48:18 heeded. This verse reveals how deeply God wishes the well-being of His people. If only His people
would give heed to His commandments, then peace and righteousness would prevail among them.

48:20 Go forth. God’s people are called to come out of Babylon. This theme is repeated again in Rev.
18:1–4.

Chapter 49

49:3 My servant, O Israel. In this verse, the servant is called Israel and is distinguished from corporate
Israel as God’s people. This shows that the word Israel can also be a messianic designation without excluding the
fact that in other contexts it is a designation for God’s covenant people Israel.
 49:5–6 bring Jacob back. The mission of the Servant to restore the survivors of Israel shows that in this
context the Servant is a specific individual, the Messiah, rather than a corporate entity. Moreover, the mission of the
Servant is to bring light to the Gentiles so that the salvation of God may reach to the ends of the earth (v. 6). Jesus
fulfills God’s promise to Abraham according to which all the families of the earth will be blessed through him and
through his descendants.

49:7 chosen You. These verses support further the idea that the Servant of the Lord is an individual in
this context. The Servant will be worshiped. The Servant embodies the covenant (see also 42:6).

[p. 920]

49:8–10 desolate heights. A new exodus comes with the Servant Messiah as leader and provider for His
people. He liberates God’s people (v. 9). As He sustained His people in the desolate wilderness after the exodus, He
will sustain them in the desolation of the new exodus. The language is used in Rev. 7:16 to describe God’s Last Day
people.

49:14–26 This passage contains God’s remarkable promise and revelation of His inner feelings towards His
people. He compares Himself to a mother who would not forget her nursing child. Actually, even if it happens that
she would, God would not. Israel is constantly the object of God’s concern and care (v. 16). God’s liberation of His
people from their enemies is based on this faithfulness of God to care for His people. V. 25 specifies that God will
contend with whoever contends with His people. He is their Savior, their Redeemer, the Mighty One of Jacob. The
undergirding theme of waiting on the Lord occurs in this setting. God promises to those who wait for Him that they
will not be ashamed (v. 23). On “waiting,” see also 40:31.

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Chapter 50

50:1–3 Where … Why? The chapter begins with two questions that show that God has not completely
rejected His people. There was no divorce in spite of the exile.

50:4–9 has given Me. The Servant is dedicated to the Lord and deeply depends on His leading. Unlike the
people against whom an indictment is directed (see v. 2), the Servant is obedient (see Heb. 5:8–9). The Servant
suffers abuse, and is shamed, mocked, and spit upon. His vindication, however, comes from God (Is. 50:7). He will
overcome His adversaries (v. 9). This text sets the stage for the teaching of the substitutional suffering of the
Servant that will be more fully developed in chaps. 52 and 53.

50:10–11 The obedient Servant is to be obeyed as a sign of trust in God. V. 11 describes a reversal of
fortune; the wicked that abused the Servant instead of listening to Him will ultimately grieve.

[p. 922]

Chapter 51

51:1–52:12 Call and comfort to righteousness seekers. The commands given throughout this section can
serve as indicators of the issues at stake: “Listen” 51:1, 4, 7; “Awake, awake” 51:9, 17; 52:1; “Stand up” 51:17;
“Break forth into joy, sing together” 52:9; “Depart! Depart!” 52:11.

51:5 righteousness. This is a word with several meanings. It can mean salvation as in this verse.

51:6 My salvation. The fundamental issue of the book of Isaiah is encapsulated in this section. A key
question is the following: Will salvation occur? And connected to it, Will righteousness prevail? The answer is
unequivocal. It is the purpose of the whole book to affirm that salvation will occur. God with His Messiah will
establish righteousness. The thought is repeated for emphasis in v. 8.

51:8 the moth will eat them up. Isaiah uses graphic language to refer to the end of the wicked. The
righteous, on the other hand, are identified as those whose heart is with God’s law and who will not perish.

[p. 923]

Chapter 52

52:7–9 The gospel is defined in terms of peace, salvation, and the reign of God. V. 8 adds the idea of
return from exile; v. 9 adds the ideas of comfort and redemption (see 40:1–9).

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52:11–12 Depart. This is a call to the people for a new exodus. The call is to depart from Babylon and not
to touch anything unclean. See 2 Cor. 6:17–18 and Rev. 18:4.

52:13–53:12 This is the final, longest, and most crucial of the four songs (see also 42:1–9; 49:1–13; 50:4–
11) about the Servant whom Isaiah sees as central to Israel’s restoration. It is probably the most crucial passage in
chaps. 40–60. The NT quotes from this passage more than any other OT passage. The following passages relate
Jesus to this Servant song: Mark 15:17; John 10:11; 12:37; Rom. 3:25; 4:25; 2 Cor. 5:21; Phil. 2:9. When Jesus’
teaching about His life and mission is understood, the reason for this passage’s importance is clear. Jews of Jesus’
time expected a kingly messiah bringing political deliverance. Jesus, by contrast, taught that the Messiah would
bring salvation through suffering and death on behalf of Israel and the nations. This song directly supports and is
fulfilled in Jesus’ teaching. The song has five sections of three verses each (Is. 52:13–15; 53:1–3, 4–6, 7–9, 10–12).
The first and last sections speak of the glory and exaltation of the Servant while the middle three sections detail
what the Servant experiences in bringing salvation.

52:13–15 This introduction to the Servant makes clear that in the end the Servant will be “exalted,”
“extolled,” and “very high.” Although He may not appear attractive and has a marred visage, rulers of the nations
will in the end be impressed by Him.

52:13 My Servant. See note on 42:1–9 for an in-depth discussion of the term in Isaiah.

52:14–15 marred. The disfigured appearance and form of the Servant in the end does not hinder His
exaltation and the amazement of Gentile nations and their rulers.

52:15 sprinkle. Probably for cleansing, but could also refer to consecration (see Ex. 29:21; Lev. 8:11, 30).

Chapter 53

53:1–9 This three-sectioned core of the song describes the person and work of the Servant Messiah as He
deals with sin.

53:1 arm of the LORD. Symbolizes God’s power (see also 51:5, 9). The work of the Servant is a
revelation of God’s power and will.

53:2–3 The Servant is despised and rejected by people because He is outwardly unimpressive.

53:4–6 borne our griefs. This seemingly unattractive Servant Messiah surprisingly bears the
consequences of our sin (griefs and sorrows) as well as the sin itself (transgressions and iniquities). His suffering for
us brings us healing. This is all a divine work of God (“the LORD has laid”).

53:5 stripes. Wounds.

[p. 925]

53:7–9 The result of all the Servant’s suffering and sin-bearing is His death. This death is undeserved
because the Servant is blameless: “He had done no violence, nor was any deceit in His mouth” (v. 9).

53:7 oppressed … afflicted. This verse along with others, especially v. 5, details the physical and
emotional abuse that the Servant receives.

53:8 For the transgressions of My people. Over and over the entire song emphasizes that the horrible
things the Servant experienced, as well as His death, were on behalf of others and their sin. All this was
substitutionary and undeserved. This was God’s plan. Note the following statements: “He has borne our griefs …
carried our sorrows” (v. 4); “He was wounded for our transgressions” (v. 5); “He was bruised for our iniquitites” (v.
5); “The chastisement for our peace was upon Him” (v. 5); “by His stripes we are healed” (v. 5); “the LORD has laid
on Him the iniquity of us all” (v. 6); “For the transgressions of My people He was stricken” (v. 8); “You make His soul
an offering for sin” (v. 10); “He shall bear their iniquities” (v. 11); “He bore the sin of many” (v. 12).

53:10–12 This final section returns to the theme of the first stanza (52:13–15). The climax of the Servant’s
work and ministry is celebrated. The results of many being justified leads to a reward by God.

53:10 see His seed. This refers to offspring or descendants and should be understood in a spiritual
sense.

53:12 portion … spoil. The Servant is rewarded by God as a king would be after a mighty victory.
intercession for the transgressors. The Servant not only delivers sinners but, as their Priest, climaxes His work
by interceding on their behalf (Heb. 7:25).

Chapter 54

54:1–17 A covenant of peace. This chapter uses moving language to depict the relationship between God
and His people. The Lord is Creator, Redeemer, Husband, and Teacher. He is One who shows everlasting love or
kindness and mercy, who is in a covenant of peace that cannot be removed. He is the protector of His people so
much so that “no weapon formed against [them] shall prosper” (v. 17).

[p. 926]
Chapter 55

55:1–13 Invitation to an abundant life.

55:1–2 Come. The exiles are invited to return to a party where even those with no money can buy wine
and milk, which are symbols of abundance. The death of the Servant (53:5–9) paid for the cost of the feast.

55:3 everlasting covenant. Will last just as long as the one with David.

55:4 people … people. Could also be translated “peoples” (plural), meaning nations, as in v. 5. This
divine party is not just for Jews but for the nations as well.

[p. 927]

55:11 My word. God’s promises are sure and can be trusted. This is probably a special reference to vv. 3,
5, 12.

55:12 go out with joy. The statement refers to the happiness that comes when exile can be left behind
and God’s great coming-home party can be celebrated.

Chapter 56

56:1–12 A universal covenant signified by the Sabbath. The themes of justice and righteousness occur and
are connected to Sabbath observance. The benefits of the covenant were not exclusive to Israel: foreigners and
even eunuchs, who were by law excluded from the Lord’s assembly, could be integrated into God’s people if they
showed faith and allegiance to God by keeping themselves from doing evil and by keeping the Sabbath and
refraining from desecrating it. Even the temple that clearly delineated boundaries that no foreigner could cross is
here called a “house of prayer for all nations.” This text reiterates a truth found throughout the book of Isaiah,
namely, the purposes of God go beyond His covenant people Israel to include non-Israelites.

56:2 Sabbath. As the Sabbath was a sign of the covenant at Sinai, so it is a sign for the new covenant
discussed here. See also vv. 4, 6.

56:7 holy mountain. Refers to Jerusalem.

[p. 928]

56:9–57:13 Indictment against the leaders. The charges are the following: they are ignorant, self-
indulgent, greedy, and indifferent to what is right. Leaders bear special responsibility because of their influence.

[p. 929]

Chapter 57

57:14–21 Promise of healing and restoration for the humble. Humility and a spirit of repentance are
valued. They place believers in a right relation with God, waiting for Him, depending on Him. God will not disappoint
their expectation, whereas for the wicked there is no peace (v. 21).

Chapter 58

58:1–14 True dedication: the sign of true Sabbath-keeping. Chap. 58 is based on the premise that true
devotion cannot bypass obedience to God’s commandments; otherwise it becomes presumption. Without
obedience, fasting avails nothing. Without care for the needy, true Sabbath-keeping does not exist. This chapter
reveals the depth of the intent of the law. Separating right from wrong is part of the function of the law. Human
beings must learn what is in harmony with God’s will and what He dislikes in order to have a clear idea of God’s
regulations. In this chapter, what God dislikes is injustice and oppression. What He values is solidarity and sharing
one’s goods with the poor and the foreigner.

[p. 930]

58:12 raise up the foundations of many generations. Both physical and spiritual restoration were
lacking. The failure to practice a sincere religion had resulted in a need for revival. Reformation must begin with
remembering the true Sabbath (v. 13) and a commitment to honor it. Breach. A chasm had grown because people
were not spending quality time in communion with God (such as is especially encouraged by Sabbath-keeping) or
living according to His law. Streets to Dwell In. The call continues for those who will choose to honor God and
return to right paths in the way they live their lives.

58:13 The holy day of the LORD honorable. Restoration can be achieved through a renewed
understanding of the Sabbath and a desire to keep holy the day God set apart for communion with Him and
remembrance of His work as Creator. God is honored as believers engage specifically in activities that lead them to
more deeply understand Him and reflect His love to others. not doing your own ways. Especially on Sabbath,
God’s people are called to set aside their common secular pursuits, entertainments, and activities and, instead,
worship God and extend acts of kindness which will glorify Him and bring joy both to themselves and to those being
served. For more on keeping the SABBATH, see Ex. 20:8–11; Jer. 17:19–27; Matt. 12:12; 24:20; Mark 2:27–28.

58:14 delight yourself in the LORD. Sabbath will be a blessing rather than a burden to those who
recognize its value as a gift from God—a day leading observers into an even more intimate relationship with Him.
high hills of the earth. Those who choose to honor the seventh-day Sabbath for a twenty-four-hour period each
week—despite hardship, conflicts, or apparent economic disadvantage—will be sustained and find their needs met
with abundant spiritual and material blessings beyond what they can imagine.

Chapter 59

59:1–21 This chapter provides a summary of the major issue of the book of Isaiah. It begins with God
arguing His case that it is not because of a supposed inability on His part to save the people from their plight that
exile comes. His people are in darkness, they grope like the blind, they stumble at noon, they are like dead men in
desolate places (vv. 9–10); they growl like bears and moan sadly like doves, because there is no justice and
salvation is far from them (v. 11). V. 14 specifies what is lacking among God’s people: justice, righteousness, truth,
equity. Instead there is abuse of those who depart from evil. God decides to bring His salvation and His
righteousness, in spite of the people’s abandonment of the covenant. His salvation comes along with the judgment
of His enemies. Ultimately, the nations will also have an opportunity to be exposed to the Lord’s glory. The climax of
this section is that the Redeemer will come to Zion for those who repent. The theme of God’s frustrated
expectations as He looks at His people is repeated in 63:5. Nevertheless, God is determined to fulfill His purposes.
His Messiah, His Anointed One, comes for this very purpose.

[p. 931]

59:9 us … we. The prophet included himself with his people and identifies with them.

[p. 932]

Chapter 60

60:1–22 The restoration of the city of God for all people. The city is promised eternal excellence, a joy of
many generations, a place where violence shall no longer be heard. Seen in the light of the whole book of Isaiah,
this prophecy will be fulfilled at the restoration of all things. God will be the everlasting light of the people who are
called righteous. Darkness is a symbol of God’s absence; light is the symbol of God’s presence.

60:3 Gentiles … kings. The wealth of nations, as well as their people, will stream toward a renewed
Jerusalem. They will even help build the city (v. 10).

[p. 933]

60:19 The sun. Not needed in the city because God is the light. This is part of the picture of a new
Jerusalem in Rev. 21:23.

Chapter 61

61:1–11 The mission of the Messiah: the proclamation of the good news of salvation. Jesus quotes the first
part of this section to apply it to Himself (Luke 4:18–19). The text of Isaiah shows that the everlasting covenant God
purposes to make with His people and beyond (the nations are mentioned in Is. 61:9, 11) is to bring righteousness.

61:2 the acceptable year. Understood by many to be either a Sabbatical year (every seventh year; Lev.
25) or a Jubilee year (every 50 years; see also Lev. 25). At such times liberty from debt and slavery was proclaimed,
and land was returned to former owners.

61:3 joy. The theme of joy is also connected to the Messiah’s mission. It occurs in this section and also in
passages associated with deliverance as in 35:8–10. Ultimately, the gospel or good news is the reversal of the
plight of human existence. It is for the poor, the brokenhearted, the captives, the oppressed, those who mourn and
are sad, those who are disfigured and loaded in pain, those whose homes are in ruin, and those whose cities are
devastated. righteousness. The Messiah’s coming is ultimately aimed to bring justice and righteousness (for other
occurrences of the word “righteousness” in this section, see vv. 10–11). The number of themes that Jesus mentions
in the beatitudes (Matt. 5:3–11) that are found in Is. 61 is remarkable: the Spirit, v. 1; the poor, v. 1; comfort to
those who mourn, v. 2; inheritance of the earth, righteousness, vv. 3, 7–8, 11; joy, vv. 10–11. Also, the mission of
the Messiah is inseparable from the mission of the Holy Spirit (see also 11:2; 42:1).

61:6 the priests. In the context of chap. 61 the good news for God’s people Israel will climax in the
restoration of Israel’s priestly function, just as initially God set His people to be a kingdom of priests, a holy nation
(Ex. 19:5–6).
[p. 934]

61:9 blessed. According to Gen. 12:1–3, the covenant with Abraham includes the blessing of his
descendants and through them all the families of the earth. The everlasting covenant mentioned in this verse and
the mention of the nations who will know the posterity whom the Lord blessed reveals the depth and consistency of
God in His purpose to transform the world.

61:10 As a bridegroom. Garments of salvation, robes of righteousness, and bride and bridegroom
ornaments all refer to the festive nature of the marriage covenant in ancient Israel’s wedding ceremony symbolism.

Chapter 62

62:1–12 Exuberant marriage announcements. This chapter takes up the theme of marriage mentioned in
the last verses of chap. 61. Salvation, restoration, and joy saturate chapter 62. Righteousness as an attribute is
used twice in this chapter. It is paired with the word glory, specifically the glory of Jerusalem that the kings will see
(v. 2).

62:1 My peace. The theme of God’s silence is repeated several times in Isaiah (42:14; 57:11; 64:12).
Here God breaks that silence.

62:2 a new name. A new status (see Rev. 2:17; 3:12).

62:4 Forsaken. Instead of being called Azubah (“Forsaken”) and Shemamah (“Desolate”), Jerusalem is
now called “Hephzibah” (My delight is in her), and “Beulah” (married). These names, not unknown in Scripture (see
1 Kin. 22:42; 2 Kin. 21:1), signal the reversal of fate for Jerusalem. The covenant will be restored, and the marriage
renewed.

62:6–7 set watchmen. A moving call to God’s watchmen, who are the prophets/intercessors, never to
cease pleading Jerusalem’s case before God until He answers their prayers and changes her circumstances.

[p. 935]

62:8–9 give your grain. In Deut. 28:33, one of the covenant curses was the confiscation of the produce
of the land by an enemy nation. God now commits Himself by oath that this will never happen again.

62:10 Go through. The marriage ceremony ends in a procession describing the homecoming of a holy
people, the Redeemed of the Lord.

Chapter 63

63:1 Edom … Bozrah. The country of Edom and one of its major cities, Bozrah, symbolizes the world that
hates God’s people. God will judge them.

63:7–64:12 Covenant prayer. Like the prayer in Dan. 9, this prayer begins with the recounting of God’s
covenant relation with His people. God’s covenant loyalty is mentioned first, and then the praises due Him. The
prayer proper, in terms of request, comes into focus from v. 15 to the end of the chapter.

[p. 936]

63:16 our Father. Though not prevalent, it is not uncommon to find the designation for God as Father
explicit in the OT (see 64:8; Deut. 32:6; Jer. 3:4, 19).

Chapter 64

64:1 rend the heavens. Compares the sky to a tent curtain, which God rips and comes through when He
wants.

64:6 filthy rags. The people’s “righteousness” is compared to filthy rags unable to stand before the
holiness of God in the day of judgment. This is probably a reference to the cloths used by a woman during her
period. Note that it is not the sins that are likened to filthy rags but the people’s attempts at righteousness. See
also 57:12.

[p. 937]

Chapter 65

65:1–66:24 Grand conclusion to the book. The main themes of judgment, salvation, and hope are
discussed.

65:1 I was found. God answers Isaiah’s prayer even though Israel had not been truly seeking Him and
had sinned obstinately.

65:8–10 My servants. A major designation of the remnant of God’s people is the word “servant,”
repeated several times in this chapter (vv. 8–9, 13–15). Those who have sought Him are the elect of God. The
contrast with the wicked reveals further characteristics of the remnant. They have not forgotten or forsaken the
Lord; they answer God’s call. They heard Him and desist from doing evil. They rather choose what God delights in
(contrast vv. 11–12). The very word “servant” can mean a worshiper, depending on the configuration that is in view.
The remnant can be identified as the true worshipers of God, those not given over to idolatry.

65:11 Gad … Meni. The two Hebrew words refer to gods of fortune and destiny or fate.

[p. 938]

65:16 truth. One of God’s attributes. The expression “the God of truth” literally means “the God of
Amen,” the Dependable One.

65:17–25 new heavens and a new earth. Several times in the book Isaiah talks about newness: “new
things,” 42:9; “a new song,” 42:10; “a new thing,” 43:19; “new things,” 48:6; “a new name,” 62:2. In chap. 65 what
is new brings a completely new order of joy, fulfillment, and harmony among God’s creatures. The covenant curses
will be cancelled forever. That is what the agricultural language of abundance conveys (see Lev. 26:14–17; Deut.
28:30). For more on the NEW EARTH, see Is. 11:6–9; 66:22–23; Rev. 21:1–5.

Chapter 66

66:2 trembles at My word. An attitude of reverence toward God’s word and listening as one who can
be taught (50:4) is essential to understanding Scripture correctly. For more on the role of the BIBLE in the Christian
life, see 2 Tim. 3:15–17.

[p. 939]

66:20 bring all your brethren. Gentiles appear to assist in helping to bring the righteous remnant back
to a restored Jerusalem.

[p. 940]

66:23 Sabbath. For the significance of the SABBATH across historical time, see Gen. 2:1–3; Ex. 16:22–
30; 20:8–11; Luke 4:16; Acts 13:42; 17:2; Rev. 14:7, 12. The SABBATH will be important in the new covenant era
and the restored Jerusalem. For other NEW EARTH insights in Isaiah, see 11:6–9; 35:4–10; 65:17, 21–25.

66:24 The language used here is related to the historical event of the judgment of the Assyrian army
during the reign of Hezekiah (37:21–36; see also 2 Kin. 18:17–19:36). The message the prophet emphasizes is that
what happened to the Assyrians will occur on a larger scale to God’s enemies at the end time. The righteous
witness the event and look at the dead bodies. The metaphors of worm and fire emphasize not eternal conscious
torment in a “hell” but the completeness of the destruction and the disgrace of no burial.

[p. 941]