The Prophecies of Isaiah Expounded: God's Purpose to Bless Israel and the Nations Under the Reign of Jesus Christ, the Messiah

The Rabbis, and all orthodox Jews, rightly believe that the Scriptures promise that a kingdom will be set up by Israel’s Messiah and that it will be characterized by a great number of wonderful earthly blessings. The Scriptures indeed indicate that when Jehovah would visit His people in the Person of the Messiah, He would bring in that new age of blessing for Israel and the Gentile nations. In the New Testament, that time is called “the world to come” (Matt. 12:32; Eph. 1:21; Heb. 2:5; 6:5). Bible students call it the Millennium. This term is derived from Revelation 20:6.

The Apostle Peter indicates in his first epistle that the Old Testament prophecies concerning the Messiah have two parts: those that pertain to “the sufferings of Christ,” and those that pertain to “the glories that should follow” (1 Peter 1:11). The Church period comes in between the two.

For many centuries, the Jews have reveled in the thought of a glorious Messiah who would come to their nation bringing prosperity, power, and blessing. They had certain expectations of the Messiah, and the Old Testament Scriptures certainly abound with passages that tell us that He would be all that they expected. Unfortunately, the Jews only saw one side of the Messianic prophecies; those things that pertain to “the glories.” Their sins caused them to be blinded to all but what they wanted to see in the Scriptures concerning Him. Hence, when the Lord Jesus came and fulfilled the Scriptures concerning “the sufferings” of the Messiah, they entirely misunderstood Him. Mr. W. Kelly said: “The humiliation of the Messiah ran so counter to every pre-conceived thought and wish of the Jew that one can readily understand the advantage which Satan found in urging on the people, leaders and all, to their fatal unbelief and rejection of Him.” It is sad, but that failure of not seeing both sides of the Messiahship is the very same problem that exists among them today.

What the Jews Expected in the Messiah

When the Lord Jesus Christ, Israel’s promised Messiah, came to bless them (Acts 3:26) He proved His Messiahship by giving the nation a sample of “the powers of the world to come” (Heb. 6:5). By doing so, He demonstrated for any who had the faith to see it that He was indeed the Messiah for whom the nation waited. The miracles which He did showed that He had the power to bring in the kingdom according to the promise of the Prophets. This He would have done if the people would have received Him. These powers of the world to come were ample proofs of His Messiahship.

1) The Messiah Would Have a Royal Genealogy—The Jewish Rabbis rightly believed that the Messiah would have royal lineage, being a son of King David (2 Sam. 7:12-27; 2 Chron. 23:3; Isa. 11:1-5; Ezek. 37:24; Psa. 110:1-2; Isa. 9:7; Isa. 11:1-9; Jer. 23:5). Since the question of genealogy is a particularly important thing to the Jews, the first chapter of Matthew’s gospel is devoted to tracing the Lord’s royal decent from David, thus proving that He was the legal King of Israel. The New Testament abounds with the testimony that the Lord Jesus Christ is God’s King (Luke 1:31-32; John 1:49; 18:36-37; Matt. 21:5; 27:37; Rev. 11:15; 17:14; 19:11-16; 1 Tim. 6:14-15).

2) The Messiah Would Have a Virgin Birth—The Jewish Rabbis also believed that the Messiah would enter this world through a miraculous virgin birth (Isa. 7:14; Jer. 31:22). The latter half of the first chapter of Matthew’s gospel gives the account of the Lord Jesus Christ’s virgin birth, thus fulfilling the promise given in Isaiah 7.

3) Bethlehem Would be the Place of the Messiah’s Birth—The Rabbis also insisted that the Messiah would be born in the chosen city of Bethlehem (Mic. 5:2; John 7:42). The gospels of Matthew and Luke record the place of the Lord’s birth as being in Bethlehem (Matt. 2:5-6; Luke 2:1-12).

4) The Gentiles Would Honour the Messiah of Israel—The Psalms and Prophets are filled with statements to the end that the Gentile nations would be converted to Jehovah in the Person of the Messiah (Isa. 14:1-2; 42:6; 49:6; 55:5; 56:3-8; Psa. 47:9; 68:23; Zech. 2:11; 8:23). Psalm 72:10-11 also promises that Gentile kings would “offer gifts” and “fall down before Him” in worship. The second chapter of Matthew records the journey of certain Gentile kings who did just that. They paid tribute to the Lord Jesus Christ who was born King of the Jews by offering their gifts and worship (Matt. 2:1-11). This was clearly an earnest of the great millennial kingdom age when the Gentiles nations will honour Christ as King. See also Matthew 8:5-13 and John 12:12-24.

5) The Messiah Would be the “Branch”—Something that the Jews probably did not know (or perhaps knew but chose not to believe) was that their prophets foretold that the Messiah would be a Nazarene—that is, One who lived in Nazareth (Matt. 2:23). Nazareth was an undignified place; even the lowly Galileans despised that city (John 1:46). This promise of the prophets is somewhat veiled, for nowhere in the Old Testament are the words Nazareth or Nazarene found. The Prophets, however, did speak of the Messiah as the “Branch,” and Nazarene means “a Branch.” Isaiah 4:2, presents the Branch in the character of John’s gospel by focusing on the glory of His Person. Jeremiah 23:5, presents the Branch in the character of Matthew’s gospel, as the King. Zechariah 3:8, presents the Branch in the character of Mark’s gospel, as the Servant. And then Zechariah 6:12, presents the Branch in the character of Luke’s gospel, as a Man. But the Jews dismissed the idea of connecting the prophet’s predictions of the Branch with Nazareth. As the “Branch,” the Jews looked for a glorious Messiah who would rebuild the nation and reign over them as a Priest and King. Regardless of what the Jews believed, the latter part of the second chapter of Mathew’s gospel records the fact that the family of the Lord Jesus lived in Nazareth, thus confirming the fact that He was a Nazarene (Matt. 2:22-23).

6) The Messiah Would Have a Herald—The Old Testament Scriptures foretold that the Messiah would have a forerunner, or herald, who would proclaim His coming. The Jewish expectations centered around three main prophecies: Isaiah 40:3-5, Malachi 3:1, and Malachi 4:5-6. The orthodox Jews expected the forerunner to be Elijah. However, the Lord Jesus indicated that the herald in those prophecies was not Elijah literally, but one who came in the character of Elijah’s ministry, which was that of calling the nation to repentance. The third chapter of Matthew’s gospel is devoted to proving that John the Baptist was the fulfillment of those Old Testament prophecies (Matt. 3:1-12; 11:7-15; 17:9-13).

7) The Messiah Would be Anointed by the Spirit of Jehovah —The Old Testament Scriptures stated that the Messiah would be anointed by the Spirit of Jehovah for the purpose of going forth to minister blessing to His people (Isa. 11:1-4; 42:1; 61:1-3; Psa. 45:7). In fact, the Lord Jesus is referred to as “the Anointed,” which means “Messiah” (Psa. 2:2; 18:50; 20:6; 28:8; 45:7; 84:9). The latter part of the third chapter of Matthew’s gospel records the anointing of the Lord Jesus at the baptism of John as a fulfillment of those prophetic utterances. The Spirit of God descended upon Him like a dove, and a voice from heaven said: “This is My beloved Son, in Whom I have found My delight” (Matt. 3:16-17; Acts 10:38; Heb. 1:9).

8) He Would Teach the People the Knowledge of the LORD —The Old Testament Scriptures promised that when the Messiah came, He would cause the earth to be filled with the knowledge of the Lord (Isa. 11:9; Jer. 31:34; Hab. 2:14). This would be brought about by the masses being taught the principles of godly living in the kingdom (Isa. 2:3; Mic. 4:2). The Lord would give the word, and great would be the company that would publish it (Psa. 68:11; Ezek. 44:23; Psa. 145:11-12; Mal. 2:7). In the so-called Sermon on the Mount, the Lord taught the masses the principles of the kingdom according to the mind of God (Matt. 5-7). The moral import of those things is applicable to all who are in “the kingdom of the heavens” in its mystery form today. This was a token of the knowledge and teaching that would pervade “the world to come.” The rabbis knew from Isaiah 61:1-2, that when the Messiah came, He would preach good tidings to the meek, bind up the brokenhearted, proclaim liberty to the captives, open the door to them that were bound, and proclaim the acceptable year of the Lord. All this was fulfilled in the Lord’s ministry (Luke 4:17-21).

9) The Messiah Would Have Authority Over Sickness and Disease—The Old Testament Scriptures also promised that the Messiah would bring in the material blessings of the world to come. One of which was the healing of all sicknesses and diseases (Isa. 33:24; Psa. 103:3; Ex. 15:26). After the Lord Jesus came down from the mountain where He instructed the people in the principles of the kingdom, He went about demonstrating “the powers of the world to come” in His ministry (Heb. 6:5). He healed the sick (Matt. 8:1-17; 14:14). Furthermore, the Old Testament prophets promised that the Messianic kingdom would be rid of the lame, the deaf, the dumb, and the blind (Isa. 35:5-6; Psa. 146:8). The Lord also went about healing those that were lame, deaf, dumb, and the blind (Matt. 9:1-7; 9:27-35; 20:30-34). All these were signs that Jehovah had indeed visited His people in the Person of the Lord Jesus Christ.

10) The Messiah Would Have Authority Over Satan’s Kingdom The Jewish Rabbis also rightly taught that the Messiah would put an end to Satan’s kingdom so that the earth would be rid of his influence (Gen. 3:15; Isa. 24:21-22). Thus, He would bring in a utopian condition of things on earth, establishing an everlasting kingdom. To prove His power to bring in the kingdom according to the prophets, the Lord Jesus demonstrated this power over Satan’s kingdom at every hand in His life and ministry (Matt. 8:16, 28-34; 9:32; 12:22; 17:18). Everywhere He went in the land of Israel He “cast out demons,” and “went about doing good and healing all that were oppressed of the devil” (Acts 10:38). In a coming day, when the remnant own Him as their Messiah, He will rid the earth of Satan and his demonic hosts by casting them into the bottomless pit (Isa. 24:21-22; Rev. 20:1-3).

11) The Messiah Would Have Authority Over the Elements of Creation—The Jewish Rabbis also rightly taught that the Messiah would have control over all the elements of creation and will order them for the blessing of man in “the world to come” (Psa. 65:6-7; 89:9; 107:29; 148:8). Hence, in that day, there will be no more drought (except on the lands of unbelieving nations), famine, hurricanes, earthquakes, etc. In the life and ministry of the Lord Jesus, He demonstrated this great Messianic power of ordering the elements of creation for the blessing of man. He stilled the storm on the sea of Galilee (Matt. 8:23-27). He also ordered the catching of a great multitude of fish (Luke 5:1-11; John 21:1-11; Matt. 17:27).

12) The Messiah Would Have Power to Forgive Sins—The Jewish Rabbis rightly believe that no one could forgive sins apart from Jehovah (Psa. 32:5; 103:3; 130:3-4; Mark 2:7). Furthermore, when the Messiah came, He would turn Israel away from their sins (Isa. 59:20). As recorded in the ninth chapter of Matthew’s gospel, we find that the Lord Jesus not only healed a man of his sickness, but He also forgave his sins governmentally (Matt 9:1-8). He did the same to a sinful woman of the city (Luke 7:36-50). This was a testimony to the fact that Jehovah had visited His people. His ministry turned people away from their sins (Matt. 1:21; John 4:28-29; 8:10-11; Luke 15:1-2).

13) The Messiah is the Great Shepherd of Israel—The Old Testament Scriptures abound with promises that Israel’s Messiah would be their great Shepherd who would gather together the scattered tribes of Israel (Gen. 49:24; Isa. 40:10-11; Ezek. 34:1-31; 37:24; Mic. 5:2-4; Psa. 23; Zech. 13:7). The New Testament confirms the fact that the Lord Jesus is indeed the Good, the Great, and the Chief Shepherd (John 10:11-16, 26-27; Heb. 13:20; 1 Peter 5:4). He would seek the lost sheep of the house of Israel (Matt. 10:6; 15:24; 18:11-13), and with compassion He would gather them around Himself (Matt. 9:36). He would protect them from their enemies (Matt. 26:31; John 10:11).

14) The Messiah Would Feed the Hungry—The Old Testament Scriptures promise that when the Messiah came, He would take away poverty and that people would have food enough and to spare (Ps. 65:9-13; 72:16; 132:15; 146:5-7; Deut. 28:8-12; Prov. 3:9-10). The Lord Jesus miraculously demonstrated this blessing of “the world to come.” On a couple of occasions, He fed thousands of people with nothing but a handful of food (Matt. 14:15-21; 15:32-39).

15) The Messiah Would Have Power to Raise the Dead—The rabbis also believed and taught that the Messiah had power to raise the dead. Resurrection was part of the orthodox Jew’s creed. They believed that their God would affect a resurrection at the last day (John 11:24; Heb. 6:2; Acts 23:6; 26:3, 8) and that the Messiah would be the One who would bring it to pass. Oftentimes when the prophets spoke of resurrection, they were not actually referring to a literal resurrection, but rather, to a national resurrection (Isa. 26:19; Ezek. 37:1-14; Dan. 12:1-2). But the Jews were correct in believing that the Messiah would be the One that would effect both a literal resurrection (Luke 7:22) and a national resurrection (Isa. 49:6; Luke 24:21). When the Lord came, He brought out further light as to the subject of resurrection. He taught that there would be two resurrections—firstly of the just, and then secondly of the unjust (John 5:28-29; Luke 14:14; Acts 24:15). To demonstrate the fact that the power of resurrection has been committed to Him to effect in that day, the Lord Jesus raised three persons from the dead on three different occasions (Matt. 9:18-26; Luke 7:11-17; John 11:1-46).

16) The Messiah Would Make a Triumphant Entry into Jerusalem—The prophet Zechariah promised that the Messiah would come to Jerusalem “lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zech. 9:9; Psa. 118:25-26). The Lord Jesus formally presented Himself to the nation by fulfilling this prophecy (Matt. 21). Even in this, He performed a miracle so that no one could say that He was an imposter by merely getting an ass and riding on it into Jerusalem. The ass that He sat on had never been broken! (Mark 11:2). When the Lord sat on the ass, it willingly submitted, which was something entirely foreign to its nature. This again points to His power over creation.

What the Jews Did Not Know or Expect in the Messiah

When the Lord Jesus came to His people, it was not merely to satisfy the one-sided expectations of the Rabbis as to the glories of the Messiah, but He also came to fulfill the Scriptures concerning the sufferings of the Messiah. This was the side of His Messiahship that the Jews, unfortunately, had not seen in their own Scriptures; as a result, they rejected Him (John 1:11; Acts 3:13-15).

1) His Relationship to the Father as the Son of God—The Old Testament speaks of God’s having a Son (Prov. 30:4). It also indicates that His Son would enter the world being born into the lineage of king David (1 Chron. 17:13; Psa. 2:7, 12; Mark 12:6). Moreover, the Old Testament Scriptures announce that the Son would be given in the Person of the Messiah, and that the government of the “world to come” would be under His administration (Isa. 9:6). While the name God (Elohim) is plural, the Jews did not know God as three Persons in one (the Trinity), for it had not yet been revealed. Though the Old Testament Scriptures hint at it (Isa. 48:16; Gen. 1:26; Psa. 110:1), it took the Son of God’s coming into the world to reveal God the Father and the Holy Spirit. However, when revealed in the ministry of the Lord Jesus, the Jews would not receive what the Lord Jesus taught.

2) His Humility—He would be born in lowly circumstances and grow up unnoticed (Isa. 53:2). As to His personal character, He was gracious and humble (Psa. 45:2; Luke 4:22). He was a lowly Man (Isa. 42:1-4; Zech. 9:9; Matt. 11:29; Luke 22:27; Phil. 2:7-8;
1 Peter 2:22-23). All this ran contrary to the Jews’ every conceived thought of the Messiah, and such ignorance stumbled them (Matt. 21:44; 1 Peter 2:7-8).

3) He Would be Rejected of the Nation—Unknown to the Jews, was the fact that their rejection of the Messiah was predicted by their own prophets (Psa. 22:6-21; 69:1-21; 118:22-23; Isa. 49:3-4; 50:4-6; 53:1-12; Mic. 5:2; Zech. 12:10; 13:6). This was because their state was so deplorably low that when the Messiah came, and they, being blinded by sin, were not able to recognize Him as such. Their leaders took the lead in His rejection (Isa. 53:7-9; Psa. 22:12-13; 69:12). Isaiah lamented that, except for a remnant; they would not believe the report of the prophets concerning the character and mode of coming of the Messiah (compare Isa. 53:1 and 6:9-10 with John 12:37-41). As a result, they despised and rejected Him (Isa. 53:2-3; Psa. 22:12; 35:19; 41:5; 69:4; 109:2-5; 118:22).

4) He Would Speak in Parables—Being rejected by the people, the Lord Jesus ministered the truth in such a way that those who should have been stumbled (because of their unbelief) were stumbled. This was predicted in the writings of the prophets (Isa. 6:9-10; Psa. 78:1-2). He taught the masses in parables but explained their meaning to those who wanted the truth (Matt. 13:10-17; John 7:17).

5) His Sacrificial Death Would Make Atonement for the Sins of the People Who Would Believe—The Old Testament Scriptures testify to the fact that the Messiah would be God’s Sin-bearer, and thus, He would make atonement for the sins of the people who believed on Him. The Jews, however, failed to see the need of such atonement, thinking that their God-given sacrifices were enough (Matt. 12:7; Heb. 10:1-4). Nor did they understand that their Messiah must first suffer and die before bringing in the kingdom blessings to the nation (Luke 24:26). Regardless of their gross oversight, the Messiah suffered, died, and shed His blood, thus making atonement (Psa. 18:1-6; 22:1-21a; 31:1-5a; 69:1-21; Isa. 53:4-10; Lam. 1:12-13; Jonah 2:3; Zech. 13:7). The New Testament abounds with confirm-ations that the Lord Jesus Christ accomplished redemption by His sacrificial death (Matt. 26:28; Rom. 5:8-10; 2 Cor. 5:21; Heb. 9:26, 28; 1 Peter 1:18-19; 3:18; 1 John 1:7; 3:5; 4:9-10; Rev. 1:5-6).

6) His Resurrection and Ascension to Heaven—As the Jews did not understand that the Messiah must suffer and die, they also didn’t know that He would rise from among the dead as a triumphant Victor, though their Scriptures attested to it (Psa. 16:8-11; 22:21b; 102:24b-28). The New Testament has numerous references to His triumphant resurrection (Matt. 28:6; Acts 2:27-31; 13:33-35; Rom. 1:3-4; 4:25; 6:4, 9; 8:11; 1 Cor. 15:3-8, etc.).

7) He Would Come to Judge the Nation of Israel But Would Deliver a Remnant of Believers and Bring Them into the Kingdom—The Rabbis knew that the Messiah would come to judge the world, especially the Gentile nations that oppressed Israel. They reveled in the idea that their God would protect their nation and would punish the nations that harassed them (Psa. 46:4-7; Isa. 31:4-5; 54:17; 59:19; 63:1-6; Ezek. 38:1-23; Nah. 1:1-15). They longed for the Messiah to come and bring in “the world to come,” but did not consider the fact that when He came to judge the nations, that He would judge Israel too! (Psa. 50:1-23; 135:14; Isa. 56:9-57:21; Ezek. 11:9-11; 20:33-38; Rev. 14:18 – “the vine of the earth”). Many in Israel, having the bloodline of their father Abraham, do not have the faith of Abraham. Thus, they are his “seed” but not his “children” (John 8:37-39; Rom. 9:6-8). The Messiah would weed out these unbelievers in judgment when He came to deliver the nation from its oppressors. The result would be a remnant from all twelve tribes having faith in Jehovah. This, of course, raises the question as to the state of their souls in relation to the Lord. Are they ready to meet the Lord? (Amos 4:12) They long for “the day of the LORD,” but are they personally ready for it? “Woe unto you that desire the day of the LORD! To what end is it for you? The day of the LORD is darkness, and not light” (Amos 5:18).

Appendix II - Old Testament Scriptures Fulfilled in the Last Day of the Life of the Lord Jesus, the Messiah

The Betrayal

Psalm 41:9—“Mine own familiar friend...hath lifted up his heel against Me” (John 13:26, 30).

Psalm 55:12-13—“For it was not an enemy...but it was thou, a man Mine equal, My guide, and Mine acquaintance” (John 13:26-30).

Zechariah 11:12—The covenant of 30 pieces of silver (Mark 14:11; John 13:26-30).

Gethsemane

Psalm 102:1-10—Feeling rejection from man and anticipating the atoning sufferings at the cross (Matt. 26:36-46; Mark 15:32-42; Luke 22:39-46).

The Arrest and Scattering of the Disciples

Zechariah 13:7—“Smite the Shepherd, and the sheep shall be scattered” (Matt. 26:31, 36; Mark 14:27, 50).

The Examination by the Religious Leaders

Psalm 69:4—“They that hate Me without a cause are more than the hairs of Mine head” (John 15:24-25).

Psalm 35:15—“The slanderers gathered themselves together against Me” (Matt. 26:57-75; Mark 14:55-65).

Psalm 35:11—“False witnesses did rise up; they laid to My charge things that I knew not” (Matt. 26:59-62; Mark 14:55-64).

Isaiah 53:7—“He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth” (Mark 14:60-61).

Psalm 118:22—“The Stone which the builders refused” (Mark 14:64).

Judas’ Fall

Zechariah 11:13—30 pieces of silver cast to the potter (Matt. 27:3, 10).

Psalm 109:6-8—Judas divested of His office (Acts 1:20).

Psalm 35:8—Judas’ death (Matt. 27:5).

Psalm 69:25—Judas’ damnation (Acts 1:20).

The Scourging and Abuse

Isaiah 50:6a—“I gave my back to the smiters” (Matt. 27:26, Mark 15:45).

Isaiah 50:6b—“I hid not my face from shame and spitting” (Matt. 26:67; 27:30-31; Mark 14:65; 15:19).

Micah 5:1—“They shall smite the Judge of Israel with a rod upon the cheek” (Matt. 27:30).

Isaiah 52:14—“His visage was so marred more than any man” (Matt. 27:30).

The Crucifixion

Psalm 22:16—“The dogs [the Gentiles] have compassed Me: the assembly of the wicked [the Jews] have enclosed Me: they pierced My hands and My feet” (Matt. 27:33-38).

Zechariah 13:6—“What are these wounds in thine hands.” He received wounds in the house of His friends (Acts 2:23; 3:15).

Isaiah 53:12—“He ... made intercession for the transgressors” (Luke 23:34).

Isaiah 53:12—“He was numbered with the transgressors” (Mark 15:27-28).

Psalm 69:21—“They gave me also gall for My meat” (Matt. 27:34; Mark 15:23).

Psalm 69:21—“In My thirst they gave Me vinegar” (Matt. 27:46; Mark 15:36; John 19:28-30).

Psalm 22:18—“They part My garments among them” (Matt. 27:35; Mark 15:24; John 19:23-24).

Psalm 22:12-13—The religious leaders gathered at the cross (Matt. 27:41-43; Mark 15:31-32).

Psalm 22:17—“They look and stare upon Me” (Matt. 27:36; Luke 23:35).

Zechariah 12:10—“They shall look upon Me whom they have pierced” (John 19:37).

Psalm 22:7-8—He was mocked by the passers-by (Matt. 27:39-40; Mark. 15:29-30).

Exodus 12:46—“Neither shall ye break a bone” (John 19:33, 36).

Psalm 34:20—“He keepeth all His bones: not one of them is broken” (Jn. 19:33).

Deuteronomy 21:23—“He that is hanged is accursed of God” (Gal. 3:13).

His Atoning Sufferings

Isaiah 53:5-6—“The LORD hath laid on Him the iniquity of us all” (Matt. 27:45; Mark 15:33; Luke 23:44).

Isaiah 53:10—“Yet it pleased the LORD to bruise Him” (Matt. 27:45; Mark 15:33; Luke 23:44).

Isaiah 53:12—“He bare the sin of many” (Heb. 9:28; 1 Peter 2:24).

Psalm 85:10—“Mercy and truth are met together; righteousness and peace have kissed each other” (Matt. 27:45; Mark 15:33; Luke 23:44).

Psalm 22:1—“My God, My God, why hast Thou forsaken Me?” (Matt. 27:46; Mark 15:34).

Psalm 22:31—“It is done (finished)” (John 19:30).

His Death

Psalm 102:24—“Take Me not away in the midst of My days” (Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30).

Psalm 22:15—“Thou hast brought Me into the dust of death” (Matt. 27:50).

Psalm 31:5—“Into Thy hands I commit My spirit” (Luke 23:46).

Isaiah 53:8—“He was cut off out of the land of the living” (Acts 2:23; 3:15).

Daniel 9:26—“After threescore and two weeks shall Messiah be cut off” (Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30).

Satan’s Defeat

Genesis 3:15—“It shall bruise thy head, and thou shalt bruise His heel” (Heb. 2:14).

His Burial

Isaiah 53:9—“They made His grave with the wicked, but He was with the rich in His death” (Matt. 27:57-61; John 19:38-41).

Deuteronomy 21:23—“His body shall not remain all night upon the tree” (John 19:31).

His Resurrection

Psalm 16:10-11—“For Thou wilt not leave My soul in Sheol, neither wilt Thou allow Thy Holy One to see corruption” (Acts 2:27-28; 13:34-35, 37)

Psalm 18:6-24 “And He brought Me forth into a large place; He delivered Me, because He delighted in Me.”

Isaiah 1 - Introduction

Chapters 1-4 form an introduction to the whole book of Isaiah (J. N. Darby, “Notes & Comments,” vol. 4, p. 83).. There are two visions in this section. The first is in chapter 1, and the second is in chapters 2-4.

Chapter 1 stands by itself as a preface, giving a brief introduction to the great principles upon which the Lord will act in His dealings with Israel, and are the means of restoring them to their land and to Himself in a coming day. The basic principles mentioned in this chapter will be seen again and again in the various divisions through-out the book. Chapters 2-4 present the Day of the Lord and its effects in the earth.

The first verse stands as a heading to the whole book, giving the historical time frame in which Isaiah prophesied. He functioned in the office of a prophet during the reigns of kings Uzziah, Jotham, Ahaz, and Hezekiah—a span of time of about 60 to 70 years.

A Divine Indictment

Chap. 1:2-4—Heaven and earth are called upon to bear witness to the Lord’s accusation of Israel’s unfaithfulness. He makes a 10-fold charge:

1) “They have rebelled against Me”

2) Israel “doth not know” (their Master)

3) “My people hath no intelligence” in divine things

4) They were a “sinful nation”

5) “A people laden with iniquity”

6) “A seed of evildoers”

7) “Children that are corrupters”

8) “They have forsaken the Lord”

9) “They have provoked the Holy One of Israel unto anger”

10) “They are gone away backward” (apostasy)

This indictment had its application to Israel in the days when Isaiah lived, but it will have a fuller and more complete application to the Jews in the coming Tribulation period.

The Lord makes a ten-fold accusation here, but Israel’s sins could be categorically put under two great headings; firstly, they have forsaken the Lord, and secondly, they have practiced idolatry (Jer. 2:13). Regarding these two things, the Lord has a two-fold controversy with Israel. What was true of Israel in Isaiah’s day is true of them today. Through the woes of the Tribulation the Lord will work with them to bring about repentance, which will be followed by their restoration and blessing. This two-fold controversy is treated fully in chapters 40-57.

A Divine Pleading and Chastisement

Chap. 1:5-9—Having stated Israel’s sins, the Lord then pleads with the nation. Their waywardness has called for His disciplinary actions upon them (Deut. 28:15-68; Lev. 26:14-46). Under His chastisement the nation is seen as one who has been flogged. He asks: “Why should ye be smitten (or beaten) anymore?” (vs. 5) Their condition, morally and spiritually, is likened to a person having welts, bruises, and open wounds from head to foot that have not been bandaged (vs. 6). The nation in Isaiah’s day, through strangers plundering it, had been left small in size and weak, compared to what the Lord had originally purposed for them (vss. 7-8). Except for His mercy, they, as a people, would have been obliterated from the face of the earth as “Sodom” and “Gomorrah” (vs. 9).

When the Jews return to their land en masse during the early part of the Tribulation period (over 6 million Jews have already returned today, but then, they will return en masse – Isa. 18:1-4), they will, similarly, occupy a very small portion of their inheritance. They will also be in a similar condition as the Jews were in during Isaiah’s day, as being a people that have felt the hand of God against them. Under God’s chastening, the Jews have been a people “scattered and peeled” (ravaged) (Isa. 18:2). When they return to their homeland they will still be under the governmental dealings of the Lord; and He will take up with them where He left off many years ago when they rejected the Lord Jesus Christ (Mic. 5:3). Compare Naomi who is a type of the Jews who will return to their land at the end of this age. She said, “The hand of the Lord is gone out against me ... the Almighty hath dealt very bitterly with me” (Ruth 1:13, 20). She was led to acknowledge that the dealings of the Lord were right and needful. In a coming day, a remnant of the Jews will emerge from the Great Tribulation and will acknowledge the same thing and will be blessed by God. So, while the picture Isaiah draws of the nation as beaten and wounded described the condition of Israel in his days, it will be even more descriptive of the Jews when they return en masse in the Tribulation period.

A Divine Rebuke

Chap. 1:10-15—In the next group of verses (vss. 10-15), the Lord gives His rebuke and exposure of the nation’s empty ritual, even though they were supposedly worshipping God. This, too, has an application to the future condition of the Jews who will be found in the land during the first half of the Tribulation period. Presently, the nation is “without a king, and without a prince, and without a sacrifice, and without an image” (Hos. 3:4). When they return to their land en masse, they will “build” a temple (Isa. 66:1) in order that their ancient worship of Jehovah can be resumed with its sacrifices and oblations. In order for them to carry on their sacrifices without being molested by the Islamic nations that surround the land of Israel, they will enter into a covenant with a newly formed super-power—a confederacy of Western nations called the Beast (Dan. 9:27; 11:38; 13:3-5)—for military protection. These Western nations will not actually take the name of the “Beast;” it is the name that Scripture gives to that super-power. This Western confederacy of nations is the revival of the Roman empire which is foretold in the prophecies of Daniel (Dan. 2:41-43; 7:7-8; 7:19-27). They will believe that they have found the “peace and safety” which they have long sought after (1 Thess. 5:3), for it will be said, “Who is like to the Beast? And who can make war with it?” (Rev. 13:4) However, it is an agreement that the godly Jews will have a conscience about, and consequently, they will not support it (Isa. 8:11-14).

The sole purpose of having a temple for the Lord is to honour Him in it with true worship; but He will not be acknowledged by the mass of the people. In view of this sad condition among the Jews, His call is: “Thus saith the Lord, The heaven is My throne, and the earth is My footstool: where is the house that ye build unto Me? And where is the place of My rest?” (Isa. 66:1) In the whole order of things that they will set up, the Lord will have no “place” in it. Therefore, He will not own this temple that the nation will build in unbelief, and thus, He will not accept their worship.

In the first half of Daniel’s seventieth week (of years), a time yet to come, the Jews will return to the land and will carry on with their newly revived sacrificial system. Their national sin of rejecting the Lord Jesus Christ and crucifying Him has separated them from God, but they will seek to go on as if all were well between themselves and the Lord under their newly found protection. Apart from a remnant of serious well-meaning Jews, the mass of the people will go through the motions of Judaic worship, but their hearts will be far from it. “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation ... as if he blessed an idol” (Isa. 66:3). All this will be obnoxious to the Lord (Isa. 29:13). The Lord will reply to their empty ritual, saying: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before Me, who hath required this at your hand, to tread My courts? Bring no more vain oblations; incense is an abomination unto Me; the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting (the Day of Atonement). Your new moons and your appointed feasts My soul hateth: they are a trouble unto Me; I am weary to bear them. And when ye spread forth your hands, I will hide Mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood” (Isa. 1:11-15).

For clarification, an illustration helps in understanding this. Suppose a child, because of some wrong done, is disciplined by his parents, and sent from the living room where the family is, to his room. Under discipline he is made to stay there for some time and then allowed to return. But to his parents’ sorrow, upon his return there is no acknowledgement of his wrong, nor grief over what he has done. Instead, he resumes playing with his toys as if nothing ever happened, trying to enjoy the family as at other times. The Jews are something like this child. On account of their rejection and crucifixion of Christ, God has temporarily set them aside nationally (Rom. 11; Mic. 5:3; Hos. 3:4; Matt. 23:38-39). During this present day, He has no direct dealings with the nation on the basis of His covenants and promises. In His governmental ways, the Jews have been dispersed among the nations of the earth (Lev. 26:27-39; Deut. 28:64-68; Matt. 21:21, 40-44, 22:7; Jonah 1:15) and are no longer able to enjoy, at least until recently, their promised land. In the meantime, God has been sending out the gospel of His grace among the Gentiles to take out of them believers who compose the Church (Acts 15:14). When the Jews return to their land en masse in the early part of the Tribulation, they will attempt to go on with their sacrifices and offerings as in former times, as if nothing has changed (Isa. 58:2; Dan. 9:27a). The question of their national blood-guiltiness in the crucifixion of Christ will not have been confessed or repented of. But God has a controversy with His earthly people concerning this. He will use the troubles of the Great Tribulation and the oppression of the Antichrist to bring about a great searching in the hearts of a godly Remnant of the Jews among the mass. Then, through the inroads of the Assyrian, and finally, at the Appearing of Christ, they will be brought to full repentance. They will acknowledge the Lord Jesus Christ as their rightful Messiah (Joel 2:15-17; Zech. 12:10-14; Isa. 53:1-12). At that time, they will make confession on behalf of the nation’s blood-guiltiness in the crucifixion of Christ (Psa. 51:14). When this end is reached, the Lord will bring His salvation (Isa. 52:10; 59:19-20), cleansing (Isa. 4:4; Zech. 13:1), and restoration (Joel 2:25) to them. The earthly blessings promised to Israel in the Old Testament Scriptures will then be fulfilled in the millennial reign of Christ.

A Divine Call to Repentance

Chap. 1:16-20—In Isaiah’s day, until Israel repented and acknowledged their sin, the Lord would not accept their worship. Nor would He intervene upon the nation’s troubled circumstances and bring in the blessing of God. This was true in Isaiah’s day, and it will be true of the Jews in a coming day. The kingdom blessings as promised to their fathers cannot be brought to them until they acknowledge their national sin of crucifying Him. Therefore, until a remnant of godly Jews does so, the nation is called to repentance (vss. 16-17). This is what God is looking for in His earthly people now. They are exhorted to “put away the evil” of their doings, which is the surest sign of true repentance (Prov. 28:13).

The Lord called the people to “reason” with Him; if there were true repentance in them, He would cleanse away their sins of “scarlet” and “crimson.” He would bless them in their inheritance (“the good of the land”) if they were only “willing and obedient.” This will be the portion of the remnant of Jews who will bow to the Lord Jesus Christ and accept Him as their Messiah in the end. At the same time, they are also warned that judgment will be the portion of all who would “refuse and rebel,” which is a reference to the end that awaits the great mass of the Jews who will reject the Lord Jesus Christ (vss. 18-20).

A Divine Lamentation and Promise of Restoration

Chap. 1:21-31—The Lord then laments over the fallen condition of the city of Jerusalem that has borne His name (1 Kings 14:21;
2 Kings 21:4). The city is full of unrighteousness, violence, and corruption. “How is the faithful city become a harlot! It was full of judgment; righteousness lodged in it, but now murderers. Thy silver is become dross, thy wine mixed with water: thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them” (vss. 21-23). The city cannot continue to be left in that deplorable state forever. The Lord, therefore, resolves to purge Zion (Jerusalem) of its wickedness and restore the order and righteousness for which it was once known. This He will do through judgment, by which repentance will be produced in the people. “Therefore saith the Lord, the LORD of Hosts, the Mighty One of Israel, Ah, I will ease Me of Mine adversaries, and avenge Me of Mine enemies: and I will turn My hand upon thee, and purely purge away thy dross, and take away all thy tin” (vss. 24-25).

We are not told how the judgment would be executed, only the certainty of it. There is perhaps a hint that it would be by an invading army, in that it says they would be “devoured with the sword” (vs. 20), but nothing more is given at this point. The instrument the Lord will use for the cleansing of the land of the apostate Jews who “refuse and rebel” will be fully disclosed in the succeeding prophecies of Isaiah. We will learn then that it is by the Assyrian.

The chapter closes with the doom of the Jews who “forsake the Lord” and worship idols—the “oaks” and “gardens” (groves) (vss. 28-31). Compare Isaiah 57:5. Since they have chosen the oaks and the gardens to their confusion, they will die as an oak leaf dies and “as a garden that hath no water.” They will be burned—a symbol of judgment. Although these verses refer to the idol worship in which Israel was immersed during Isaiah’s day, it foreshadows the idolatry that the apostate Jews in the coming Great Tribulation period (the last half week of Daniel 9:27) will practice—the worship of the Beast and his image (Rev. 13:4, 12-15).

Thus, the first chapter is introductory to the book as a whole, giving us the general principles upon which the Lord will work to restore Israel—beginning with His accusation of their sin and call to repentance, followed by His promise of blessing for the “willing and obedient” (a godly remnant), and the certainty of judgment for those who refuse and rebel (the apostate mass). After His purging judgment has done its work, the kingdom blessings will be enjoyed.

Isaiah 13-14:17 - An Introduction

In the first division of the book of Isaiah (chaps. 1-12), we have seen the Lord’s hand “stretched out” in judgment on Israel (chaps. 5:25; 9:12; 17, 21; 10:4), but now, in this second division of the book, we are told that His hand will be “stretched out upon all the nations” (chap. 14:26-27). This expression indicates that this section of chapters contains details of the judgments of the Lord upon the Gentile nations, but with their blessing in view. These judgments will all take place during the Indignation—the short period of time (75 days) between the Great Tribulation and the Millennium.

After the introduction to this second division in the book (chaps. 13-14), Isaiah carefully takes us through the period of the Indignation by detailing the various series of judgments that will take place—namely, the Consumption, the Harvest, and the Winepress (Vintage). Isaiah will then close this section of chapters with a brief description of the Millennium. Chapters 14:28 to 27:13, therefore, give us one continuous sweep from the end of the Great Tribulation to the Millennium.

This second division of Isaiah contains fourteen judgments on both Israel and the nations: Babylon, Assyria, Philistia, Moab, Damascus (Syria), Israel (the northern kingdom), Judah (the southern kingdom), Egypt, Ethiopia, The Desert by the Sea (a Babylonian region), Dumah, Arabia, Jerusalem, and Tyre. Many of these judgments are called a “burden,” which means a predictive and weighty oracle of judgment.

As the first division began with judgment and ended with a song of deliverance and millennial blessing, so also does this second division. As mentioned, it covers the same period of time as the first division, which is predominantly during the Indignation, but this time the Spirit of God focuses on the judgment of the nations (the Gentiles). It is not that Israel isn’t found in these chapters; it is just that they are now seen judged along with the nations.

Introduction

As noted, chapters 13-14:27 are an introduction to the second division of Isaiah’s prophecies. In a general way they outline the judgment of Israel’s two main enemies: Babylon and Assyria.

Babylon and Assyria

As mentioned earlier, when speaking of these two great enemies of Israel (Babylon and Assyria), we must not think that those ancient empires are going to be revived literally and will play a part in world history again. These two powers are representative, not literal. In prophecy, Babylon represents the Western powers under the Beast. Prophetic students call this coming super-power “Apocalyptic” Babylon (as found in the book of Revelation). The Assyrian represents the King of the North with his Arab confederacy, controlled by Gog, the Russian powers.

Two Ten-Nation Confederacies

These two great powers are confederacies of nations. We must not confuse them. One is located to the west of Israel, and the other is to the north and east of Israel. The Western confederacy—the Beast (which Babylon represents) will be comprised of ten European nations (Rev. 13:1; 16:17-21; 17:7, 12 – “ten horns”). The northeastern confederacy of Arab nations (represented by the Assyrian) is also comprised of ten nations (Psa. 83:5-8 – “Assur”). These two confederacies are opposed to one another and are different in design and purpose. The Western confederacy will be composed of apostate Christian nations, whereas the Arab confederacy is Islamic. While the Western powers will befriend the Jews (Isa. 18:1-2), the Arab confederacy will be hostile toward them (Psa. 83:2-4). Satan is behind both of these powers (Rev. 12:3; 16:13-14; Isa. 27:1).

The Western confederacy is really the revival of the Roman empire takes place at the beginning of the Tribulation period (Rev. 6:2), and will have its headquarters in Rome. But it is unlikely that this super-power will actually take the name “the Roman Empire.” Nor will it be called “the Beast,” or “Babylon,” literally. Scripture designates this coming Western super-power as such, but it is not what men will actually call it. It will likely have some convenient name that will be popular with the masses. In the same way, it is unlikely that the Antichrist will go around calling himself by the names Scripture designates to him.

This introduction is particularly important to the understanding of the general order of things in prophecy. It shows that God’s judgment will be upon the two great Gentile confederacies—east and west—before the millennial kingdom of Christ is established. It also shows that judgment will fall upon Babylon (the Western) first before it falls on the Assyrian (the northeastern). This is important to notice because it was the reverse in history. It again proves that the main emphasis of the prophecies in the book of Isaiah pertain to a future day. The restoration of Israel will come between the judgment of these two super-powers (Isa. 14:1-2).

Babylon Judged

Chap. 13:1-5—The thirteenth chapter foretells the judgment of Babylon. It has both an historical and future application. The historic application of the judgment of Babylon came by the Medes and the Persians about 175 years after Isaiah gave this prophecy. This prediction of Babylon’s judgment is quite amazing because Babylon did not even exist as a world power when Isaiah prophesied! Nevertheless, it is clear from this passage that there is yet another application that will find its fulfillment in a future day, when Babylon in the book of Revelation—the Western powers under the Beast—will be judged. If we see no more than the historical side of things in these chapters, we will be bereft of understanding the full and final meaning of the prophetic Scriptures. The final application of the prophetic Scriptures brings before us the fruition of all God’s dealings with Israel when they will ultimately be blessed under the coming reign of Christ. If we miss this, we miss the main thrust of prophecy.

Using poetic imagery, Isaiah begins by mentioning three things that describe the muster of the Medes and Persian armies gathering together to march against Babylon. Firstly, a “banner” is lifted upon a high mountain so that all may see and rally to it. Secondly, a “voice” is raised to call them; and thirdly, a “hand” is waved to signal the attack (vss. 1-2). After this, the Lord is seen leading and commanding the soldiers of the army. “I have commanded My sanctified ones, I have also called My mighty ones.” “The Lord of Hosts mustereth the host of the battle.” Historically, this refers to the Lord providentially helping the soldiers of the Medes and Persians to succeed in their attack on Babylon (vs. 17). Isaiah predicted that those armies would “come from a far country,” (Persia) and “destroy the whole land” of Babylon (vss. 3-5). This came to pass in 539 B.C.

However, this is only a historical backdrop to the prophetic meaning of the passage. (As mentioned earlier, there are both near applications of prophecy, fulfilled shortly after the prophet’s lifetime, and also extended applications that reach down to the end of the age and are yet to be fulfilled.) In keeping with that, this prophecy points forward to a future judgment to fall upon the Western powers—the confederated nations of Western Europe (the Beast). In that coming day, the Lord will not judge the Western confederacy through providence (using the Medes and the Persians) as He historically did on Babylon; but rather, He will personally come from heaven to do it at His Appearing. At the end of the Great Tribulation the Lord will come from the “far country” of “heaven” with His armies of glorified saints to judge Apocalyptic Babylon—the Beast (Rev. 16:15-21; 19:11-21).

Chap. 13:6-13—This next series of verses clearly show that this prophecy was not only referring to the judgment of historical Babylon. There are a number of things found in these verses that indicate that God had the end-times in view. Firstly, Isaiah links “the day of the Lord” with Babylon’s judgment. He speaks of it as immediately following the conquering of Babylon. “The day of the Lord,” as mentioned in our comments on the second chapter, is an expression describing the time of judgment to take place when the Lord publicly intervenes upon the ways of man at His second coming—His Appearing (2 Thess. 2:2; Joel. 1:15; 1 Thess. 5:2; Jer. 46:10; Zeph. 2:2-3; Mal. 4:5). “The day of the Lord” clearly did not begin when ancient Babylon was taken by the Medes and the Persians. If it had, Christ would have appeared then, and the Millennium would have come in at that time! Secondly, Isaiah speaks of “a destruction” that would come upon Babylon, but historically, when the Medes and the Persians conquered Babylon, they did not destroy it. It was such a magnificent fortress; they took possession of it for their own interests. It’s true that Babylon has been destroyed, but that was done some time later, not when the Medes and Persians conquered it. Thirdly, we are told that at the time of Babylon’s judgment the Lord would “punish the world for their evil.” This too, did not happen in history, and quite obviously remains to be fulfilled. Therefore, it is clear that there is another application to this prophecy that awaits fulfillment. Since the book of Revelation speaks of a judgment that will fall upon Babylon in the future, we conclude that these things must happen then, when the Lord appears (Rev. 16:15-21). The historical judgment of Babylon, therefore, foreshadows the future judgment of the Apocalyptic Babylon—the Beast.

It is interesting to note that the name of the king raised up of God to judge historical Babylon was “Cyrus” (Darius the Mede helped him – Dan. 5:31). He is a type of Christ. His name means, ‘the sun,’ or ‘the light,’ which are two names of Christ (Mal. 4:2; John 1:7). Furthermore, Cyrus is spoken of as “His anointed,” which means ‘the Messiah!’ (Isa 44:28–45:1) As Cyrus of old brought judgment upon ancient Babylon, so Christ will bring judgment upon the Apocalyptic Babylon. Moreover, Cyrus also delivered the Jews, causing the city of Jerusalem and the temple to be rebuilt (Isa. 44:28; 45:13). This is precisely what Christ will do for the Jewish remnant in that coming day (Isa. 61:1-4).

When Babylon of old was taken, the people of the city were shocked and affrighted; they were completely taken by surprise. When the soldiers of the attacking armies made it into the city (from under the wall, by diverting the river that flowed through the city), the inhabitants were struck with fear and “every man’s heart” melted. Calamity came upon them “as a woman that travaileth” (vss. 6-8). Similarly, when the Lord comes from heaven “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ,” it will be with equal surprise (2 Thess. 1:7-9; 2:8). This is why the Appearing of Christ is referred to as the coming of a “thief” in the night (Matt. 24:43; Luke 12:39; 1 Thess. 5:2-4; 2 Peter 3:10; Rev. 3:3; 16:15).

When Apocalyptic Babylon is judged (in the future) the heavens over it will be darkened in a figurative sense. The “stars of heaven and the constellations thereof” will not give their light; “the sun” will be “darkened,” and “the moon” will not shine (vs. 10). The Lord Jesus referred to this verse when He spoke about His coming (the Appearing) as “the Son of Man” (Matt. 24:27-29). In Scripture, the heavens, and the stars of the heavens, often speak figuratively of the light of the knowledge of God being given to men on earth to guide them. The heavens being darkened, therefore, speak of the knowledge of the truth being taken away from men. This will be the result of the Antichrist’s deluding power. His delusions will block out the light of the heavens (the truth) to all those who receive his lies (Rev. 9:1-5). In Isaiah 5:30 and 8:22, we are told of the spiritual darkness that he will bring over the apostate Jews in the land of Israel (Matt. 24:29). But here, we learn that his influence and delusions will also affect the apostate masses of the Gentiles in the Western world—Babylon (Rev. 16:10; 2 Thess. 2:9-11).

In that day, the Lord will “punish the world for their evil, and the wicked for their iniquity” (vs. 11). The exact timing of this is when the armies of the Beast come across the Mediterranean Sea into the land of Israel (Rev. 16:13-21). They will come in from the west immediately after the King of the North has passed through the land of Israel and entered Egypt (Rev. 16:12-14; Num. 24:24). The Western armies will come in at that time because the Beast will consider the land of Israel to be part of his empire, and he will come in to defend it. They will probably have gotten word that the King of the North has begun his inroads but will arrive just after the fact. As the armies of the West are being destroyed by the Lord at “the brightness of His coming” (2 Thess. 2:8; Rev. 16:15-21), the inhabitants who remain at home in those western lands will be judged by the angels who are dispatched by Him at that time. “The Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire” (Matt. 13:41-42). “So shall also the coming of the Son of Man be: then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left” (Matt. 24:39-41). This is called the “Harvest” judgment (Matt. 13:39; Rev. 14:14-16). Those who will be taken out of the earth at that time are the wicked; the others will be left to enter the kingdom of Christ. This is how the Lord will “punish the (Western) world for their evil.” It is the opposite of the Rapture (the Lord’s coming for the Church), which will happen before the Tribulation period. At the Rapture, the righteous (the believers) are taken out of the earth to heaven—the people remaining are left to enter the Tribulation.

After the angels have done their work, men will be “more precious than fine gold” in the Western nations (vs. 12). People will be scarce as gold; that is, the population will be greatly reduced.

Chap. 13:14-18 have a particular application to the historical judgment of Babylon. There is, however, at least one thing in these verses that refers to the future day—those who are left after the angels have gone through the Western nations will “flee every one into his own land.” Historically, Babylon was a center that had people from many nations dwelling there (some were there as captives), but when it was conquered by the Medes and Persians, the many nationalities found there fled in every direction (Jer. 50:16; 51:9; Zech. 2:6-7). Those found by the invading armies were “thrust through” and fell “by the sword.” Babylon of the future day will also be characterized by a mingling of many foreign nationalities. The Americas, for instance, are largely populated with immigrants from other lands—mostly European nations (Dan. 2:43 – “mingle themselves with the seed of men”). As we have mentioned, when judgment falls upon these Western lands by the angels, those in these lands who have been enlightened by the gospel of God’s grace but have rejected it (which will be the vast majority of the people), will be taken out by the angels for judgment in the lake of fire (Matt. 13:40). Many of those whom the angels leave behind will go back to their native homelands. This will leave very few remaining in the West (Isa. 24:1-6).

Chap. 13:19-22—The closing verses of the chapter tell us that Babylon will “never be inhabited, neither shall it be dwelt in from generation to generation.” This means that literal, ancient Babylon, will never rise to be a world power again! We know that people today are excavating the site of that old city, but the point in these verses is that it is not going to become a world power again. Apocalyptic Babylon will arise, of which ancient Babylon is a figure. This world power which will come into prominence at the beginning of the Tribulation period will be composed of ten confederated nations from Western Europe (Rev. 13:1-3; 16:17-21; 17:7, 12). Once it is destroyed at the Appearing of Christ it will never be restored. The Western nations will lie as desolate as a wilderness with only a few men there, and it will remain that way throughout the Millennium! In contrast, Egypt and Assyria will be restored to enjoy millennial blessing with Israel (Isa. 19:23-25).

The Restoration of Israel

Chap. 14:1-2—The fourteenth chapter opens with an announcement of the return of the children of Israel to their homeland. “The Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land.” Historically, after Babylon was judged, the Jews (the two tribes) who were captive there were released (Isa. 45:13; 48:20). A remnant of them returned to their homeland (Ezra 1-2; Psa. 120-134). However, that is but a foreshadow of what we read here. This is a promise that “Israel” (a remnant of all 12 tribes) would be established in their land—not only the Jews. Again, we find certain other things mentioned in these verses that show that this prophecy was not fulfilled in the days of Zerubbabel and Jeshua (Ezra 1-6), and therefore, it awaits fulfillment in a future day.

In a coming day, after the Lord has judged the Western powers (Apocalyptic Babylon) at His Appearing, He will undertake to restore Israel. This, then, is when this prophecy will be fulfilled (Deut. 30:1-5; Isa. 10:20-22; 11:11-13; 14:1-2; 26:19; 27:12-13; 35:10; 49:8-26; 66:19-20; Jer. 30-33; 46:27-28; Ezek. 20:34; 34:11-16; 36:16-38; 37:1-28; Dan. 12:2; Hos. 6:1-3; 14:1-9; Mic. 4:6-7; 5:3; Zech. 8:7-8; Amos 9:14-15; Psa. 68:22; 107-150 – 5th book of Psalms, particularly; Psa. 120-134, i.e., Psa. 122:4; Gen. 46:1-29; Lev. 23:24-25 – “the Feast of Trumpets”). This refers particularly to the ten scattered tribes of Israel returning to their homeland; the two tribes (the Jews) will have already returned to their land in the early part of the Tribulation.

When the nations of the earth see the glory and favour of God bestowed upon restored Israel, many of them will join themselves to Israel. “Strangers shall be joined with them, and they shall cleave to the house of Jacob” (Isa. 14:2; 56:3-8; Psa. 47:9; Zech. 2:11; 8:23). The Gentiles (“the peoples”) will help the ten tribes of Israel to return to their land (Isa. 49:22-23; 60:9). They will do this because the fear of the Lord will be upon Israel, and a work of God will have taken place in their souls. Moreover, “the house of Israel shall possess them (the Gentiles) in the land of the LORD for servants and handmaids.” The Gentile nations will feed Israel’s flocks and be their plowmen and vinedressers, while they tend upon the things of the Lord (Isa. 61:5-6). What an amazing restoration is in store for Israel!

Restored Israel Celebrates the Fall of the King of Babylon

Chap. 14:3-11—As restored Israel rests in quietness and peace in their land under the blessing of the Lord, they will reflect upon the great mercy that has intervened for them (vs. 3). They will celebrate their deliverance by taking up a “proverb” against the two leaders of that great enemy power (vss. 4-23).

The first is “the king of Babylon” (vss. 4-11). Historically, this refers to one of the great Babylonian kings, most likely Belshazzar (Dan. 5:30), but prophetically it refers to “the (personal) Beast”—“the little horn,” who is the political leader of the Western powers (Rev. 13:4-8; Dan. 7:8; 24-25). This same leader is also called “the oppressor,” because he, with the help of the Antichrist, will persecute and oppress the faithful Jewish remnant (Rev. 11:7; 13:7). But now, since this despotic leader has been put down by the Lord (Rev. 19:19-20), the remnant is seen rejoicing.

Restored Israel will rejoice that both the leaders of the west (“the sceptre of the rulers”) and the inhabitants of those nations (“the peoples”) have come under judgment by “a relentless stroke.” They single out the supreme leader, the king of Babylon himself (“he that ruled the nations in anger”) and make mention of him now being “unsparingly” under judgment (vss. 4-6).

The result of this judgment is that “the whole earth is at rest, and is quiet” (vs. 7). This does not mean that the whole world will be at rest, but a certain part of the world. There are three different terms used in the prophetic Scriptures that designate various spheres in the world:

There is “the land,” which refers to the area of Israel’s inheritance. This would not be the land of Israel as we know it today, but all that God promised to Abraham.

There is “the earth,” which refers to a broader area of the world where the fourth empire of Daniel 2 (the Roman Empire) had its rule. This would be Western Europe and the land of Israel. Prophetic students call this “the Western prophetic earth.” (It may even include the Americas which have largely been populated by the peoples out of Western Europe – Dan. 2:43.)

Then there is the “world,” which embraces the whole globe.

(Note how all three terms are found together in Isaiah 18:2-3 and in Isaiah 26:9-10.)

The point in verses 7-8 is that the Western prophetic earth will lay quiet and desolate in that day; but the whole world will not yet be at rest because Gog (Russia – the last form of the Assyrian) has not yet been judged. They are a power that lies outside of the prophetic earth. Nevertheless, those that do remain in the Western prophetic earth after it has been judged (i.e., the righteous) will “break forth into singing.” The trees (a figure of men) are mentioned as joining in the rejoicing.

The fact that “Sheol” is mentioned in connection with the demise of the Babylonian king (vss. 9 and 15) is a further indication that this originally had reference to the king of Babylon in history who died. The Beast (the personal leader of Apocalyptic Babylon) will not die and have his soul go into the intermediate state in Sheol or Hades, to await his final judgment at the Great White Throne. Instead, he will be cast alive (body, soul, and spirit) into “the lake of fire”—Hell! (Rev. 19:20; 20:10) Here, the dead are seen stirred up at the king of Babylon’s entrance into the unseen abode of departed spirits. They deride him that his “pomp” has been brought down (vss. 9-11).

Restored Israel Celebrates the Fall of Lucifer

Chap. 14:12-23—Then, another leader connected with Babylon (“Lucifer”) is seen as judged by the Lord. He is a figure of the Antichrist who will be cast alive into the lake of fire along with the Beast (Rev. 19:20). This passage discloses the pride of Satan’s heart desiring self-deification. These desires will be personified in this “man of sin” and “son of perdition” (the Antichrist)—even to the point of wanting to be worshipped! (2 Thess. 2:3-4) However, instead of ascending “into heaven,” Satan will descend into “the pit” (the abyss) under the judgment of God (vss. 14-15).

We must not confuse these two men as many Christian teachers do. The (personal) Beast is the imperial chief or political leader of the revived Roman empire; the Antichrist is his aid who will cause the Western world to worship the image of the Beast (Rev. 13:12). The Beast will have his seat in Rome; whereas Antichrist will rule in Jerusalem as the Jews’ false messiah and king (Isa. 8:21; 30:33; 57:9; Dan. 11:36). They will work together in their evil purpose.

Verses 21-23 announce that the ancient Babylonian dynasty would cease forever. Similarly, the kingdom of the Beast will never rise to power again after its judgment. This was stated at the end of chapter 13 and is mentioned again here at the end of chapter 14.

The Assyrian Judged

Chap. 14:24-27—After the two leaders of Babylon are judged at the Appearing of Christ (vss. 3-23), the Lord will judge the Assyrian (vss. 24-27). This will be the order in the future. However, it was quite the opposite in history. The Assyrian empire antedates the Babylonian empire. Assyria rose into prominence as a world power and came to an end first; then Babylon rose up and was judged later. Here, Scripture reverses the order and places the judgment of Babylon first. This shows that the Spirit is primarily occupied with the end-times in these prophecies, not with history.

The judgment of the great Assyrian of prophecy will occur in two phases. Firstly, when the King of the North is down in Egypt (after having desolated the land of Israel), he will hear tidings “out of the north and east” and will return into the land of Israel and be judged there by the Lord (Dan. 8:25; 11:44-45; Isa. 30:30-31; Joel 2:20). Secondly, Gog (the Russian hordes) who will have only acted thus far behind the scenes, will assume the role of the great Assyrian, and will come down into the land of Israel in an attempt to overthrow the newly restored nation. But the Lord, having already returned at His Appearing will be present in Jerusalem. He will go forth out of Jerusalem to tread “the great winepress of the wrath of God,” and will crush the Assyrian (Rev. 14:17-20; Isa. 63:1-6; Ezek. 38:18-23). “I will break the Assyrian in My land, and upon My mountains tread him under foot” (vs. 25a). “Then shall his yoke depart from off them, and his burden depart from off their shoulders” (vs. 25b). Compare Isaiah 9:4-5.

The final destiny of Assyria is quite different from Israel’s other great enemy, Babylon. While Babylon will never be restored, Assyria will be restored and become a prominent national power in the Millennium next to Israel! (Isa. 19:23-25) The west, having had greater light and privilege by embracing the gospel of the grace of God, yet having rejected it, will receive the greater judgment.

The introduction (chaps. 13-14) to the second division of the book concludes with “the counsel which is purposed concerning the whole earth;” namely, the judgment of all nations (east and west) to make things ready for the reign of Christ. This is sure to come to pass, “for Jehovah of Hosts hath purposed, and who shall frustrate it?” (vss. 26-27) Hence, the introduction has given us a brief outline of the judgments that will be executed upon the two great super-powers of the world when the Lord appears. As we have noted, Babylon, representing the West, will be judged first (chaps. 13–14:23), then the Assyrian will be judged, representing the great northeastern confederacy under Gog (chap. 14:24-27). Between these two judgments, the Lord will restore a remnant from all twelve tribes of Israel (chap. 14:1-2).

Isaiah 14:28-20:6 - The Consumption

In the first division of the book of Isaiah (chaps. 1-12), we have seen the Lord’s hand “stretched out” in judgment upon Israel (chaps. 5:25; 9:12; 17, 21; 10:4), but now in this second division of the book we are told that it will also be “stretched out upon all the nations” (Isa. 14:26-27). This is an introductory comment that leads us into the next section of chapters in Isaiah in which the judgments of the Lord are upon the Gentile nations, as well as upon Israel.

Having given a brief introduction, Isaiah goes back to speak of the specific judgments that will be executed just prior to the Lord’s coming (the Appearing) in what is called the “Consumption” (Dan. 9:27; Isa. 10:22-23; 28:22). The Consumption is a technical term used for the judgment executed by the Assyrian as he sweeps down through the land of Israel into Egypt. These are indirect judgments of the Lord in that they will take place by the hand of the Assyrian. Let us remember that this judgment will not be upon Israel only; Isaiah’s prophecies show that the “consumption” will be “determined, upon the whole land” (Isa. 28:22). The nations that have situated themselves on Israel’s proper inheritance will also come under judgment when the Assyrian sweeps through.

During the Indignation, the Consumption will take place first; in fact, it actually starts it (chaps. 14:28–20:6). The Consumption will be followed by the Harvest judgment (chaps. 21–24), and then by the Vintage or Winepress judgment (chaps. 26:20–27:5). Between the Harvest and the Vintage judgments, the restoration of a remnant of all twelve tribes of Israel will take place.

In the chapters that are now before us, Isaiah lists the various nations that will come under judgment by the Assyrian invasion from the north. The outline in these chapters begins with Isaiah 14:28. We must keep in mind that the chapter and verse divisions in our Bibles are not divinely inspired, as are the Scriptures. Men have put them in the text for easy referencing, and they are helpful, but sometimes they have been placed wrongly. This division is another example. Chapter 15 would be better to have started at chapter 14:28, because

the last five verses of chapter 14 belong to the subject of the Consumption in chapters 15 to 20.

These prophecies have had a partial fulfillment in the conquests of the successive Assyrian kings—Tiglath-pileser, Shalmaneser, and Sargon. The prophetic significance in these chapters is that they foreshadow the events of the last days when the future Assyrian (the King

of the North) will enter and desolate the whole land. The historical side of this passage serves as a backdrop to coming events. Let us say again, prophetically, the judgments in these chapters will occur at the time of the first attack of the Assyrian. Philistia (Isa. 14:28-32), Moab (Isa. 15-16), Damascus—the capital city of Syria (Isa. 17), the land of Israel (Isa. 18), Egypt (Isa. 19), and Ethiopia (Isa. 20), are all seen as coming under judgment by the Assyrian invasion. Some of these nations will be the Assyrian’s confederates! Their lands will feel the effect of the devastation on account of the general mayhem that will result when the vast armies desolate the land. The unruly armies will spill over into the surrounding nations, and those lands will also be ransacked and looted. This happened in history, and it will happen again (Obad. 7; Dan. 11:41; Isa. 10:7; 14:28-23:17; Jer. 46-49; Ezek. 25-30; Amos 1-2:8; 2 Ki. 24:7; Jer. 25:9-11).

Before we look at the various “burdens,” it is important to understand that these prophetic utterances do not just give the main point in the sequence of events, but they also cover other details connected with the subject, often looking on to the end when the millennial kingdom of Christ will be established. The 18th chapter, for instance, not only gives the attack of the Assyrian on the land of Israel, which is the main point (vss. 4-6), but it also tells us how the Jews were found back in their land in the first place (vss. 1-3). This must be kept in mind as we proceed through these chapters or else the sequence will be lost.

Philistia Judged

Chapter 14:28 fixes the time of these judgments. It was in “the year that king Ahaz died.” This is significant when interpreting the prophetic application. Ahaz, as we have said in comments on chapter 7, is a type of the Antichrist who will reign over the Jews as their false king and messiah in the Great Tribulation (Dan. 11:36-39). We learn from this that it is at the time when the Antichrist’s reign in the land of Israel closes (that is, at the end of the Great Tribulation) that the Assyrian will make his inroads and the Consumption will begin.

Chap. 14:29-32—“Palestina” (KJV) should be translated “Philistia.” It is the Philistines that are the subject of this first burden. They are told to refrain from rejoicing because “the rod” that smote them was “broken” (a reference to the death of Ahaz). Ahaz maintained the tribute his grandfather Uzziah, and his father Jotham, had laid on the Philistines (2 Chron. 26:6-7). Now that Ahaz was gone, the Philistines thought it was time to rejoice. Isaiah warns them, however, that it was not a time for rejoicing, because “out of the serpent’s root shall come forth a viper (a reference to Hezekiah—the son of Ahaz) and his fruit (offspring) shall be a fiery flying serpent.” Hezekiah’s “fruit” is a reference to Christ who is of the same royal lineage of the house of David (Matt. 1). When He comes, He will bring blessing to “the poor” and “needy,” but “will kill thy (the Philistines) root!” Not even a “remnant” of the Philistines will remain in the earth when the Lord executes His judgment on them! (vss. 29-30)

The judgment of the Philistines will begin with destruction coming “from the north.” Prophetically, this will take place at the time of the Assyrian inroads (during the Consumption). But this will only be a preliminary blow to the Philistines. After the Lord returns from heaven and restores Israel, He, by the hand of restored Israel, will deliver the final blow to the Philistines (Jer. 51:19-23; Isa. 11:14; Zeph. 2:5).

Moab Judged

Chapters 15 and 16 give details concerning the judgment of Moab. This is the land of Jordan today, or at least part of that land, as we presently know it. The prophecies in these chapters had a partial fulfillment in the days of the ancient Assyrian king Sargon, but the future application points to the fact that the Consumption will also affect the land of Moab. It will be “laid waste” by the inroads of the Assyrian. Isaiah shows that the Moabites, in their moment of distress, will turn to their gods. They are described as going up to “Bajith,” the house of their god Chemosh, and to “Dibon,” a special place of idolatrous sacrifice. They also went to “Nebo” and “Medeba,” certain high places, to solicit special help of their gods (chap. 15:1-2).

There will be great mourning in Moab. People in the various towns shall “howl,” “weep,” and “cry.” And it will be heard from “Eglaim” to “Beerelim.” This is an expression that indicates that the weeping will be from the northern portion of the land of Moab to its southern extremity. This is not unlike the expression used in Israel—”from Dan to Beersheba.” In the end, they will learn that their gods were useless and could not help them (vss. 3-9).

The 16th chapter continues the “burden” against Moab. They are exhorted to “send the lamb to the ruler of the land (of Israel).” Historically, this refers to the tribute Moab was under. They were to give 100,000 lambs a year to the king of Israel (2 Ki. 3:4). Isaiah warns that if this gift were not paid, a greater discipline would be laid upon them. Judgment would fall on “the daughters of Moab;” that is, the defenseless ones in their population would be cut down in judgment. This passage has its prophetic application to the land of Jordan, and in the future when Israel is restored, it will be called upon to recognize the supremacy of Israel. In that coming day, if they recognize Israel as God’s chosen people, they will be remembered “in mercy” when Israel’s Messiah establishes His kingdom (vss. 1-2, 5).

More than this, during the Great Tribulation, if Moab allows the outcast Jews (the remnant) to find shelter in their land, then they will also be granted mercy when Christ’s kingdom is established. Let us keep in mind that during the Great Tribulation the faithful Jewish remnant will be under incredible oppression by the Antichrist’s regime. The Antichrist will attempt to kill all who will not participate in his idolatry—“the abomination of desolation” (Psa. 10:8; 12:1; Isa. 57:1-2; Mic. 7:1-7; Matt. 10:21-23; Rev. 15:2-4). Consequently, the Jewish remnant will be forced to flee in every direction (Matt. 24:15-21; Isa. 66:5; Psa. 42-72). Some of them will go eastward into the land of Moab, and thus, Moab will be called upon to perform an act of kindness. “Hide the outcasts; discover not the fugitive. Let Mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the waster (the Antichrist).”

With the entrance of the Assyrian into the land of Israel, the Great Tribulation will cease. Thus, the kindness of Moab will no longer be needed because “the extortioner (the Antichrist) is at an end,” and “the wasting (his persecution) hath ceased.” Moreover, “the oppressors (the apostate Jews who willingly help in the persecution) are consumed out of the land.” This is all because the Assyrian has desolated the land and destroyed the apostate Jews. The Moabites are reminded that “the throne” (of David—i.e., Israel’s Messiah) will be established “in mercy,” and that every act of kindness done for God’s suffering people will be righteously rewarded because He that sits there will be “seeking judgment and hasting righteousness” (vss. 3-5). Moab’s armies will be part of the King of the North’s confederacy (Psa. 83:6), but we see here that some of the civilians will perform this act of kindness.

Having stated Moab’s judgment by “the overflowing scourge” of the Assyrian’s armies (Isa. 28:15, 18), with the promise of conditional mercy (vs. 5), Isaiah goes on to give the cause of their humbling. “The pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath” (vs. 6).

Isaiah then resumes his description of the utter humiliation of that land, using symbolic language (vss. 7-8). Realizing the severity of the devastation, Isaiah weeps as he feels for the disasters of Moab! Thus, the reality of the judgment is emphasized (vss. 9-12).

He gives a further confirmation of the judgment by adding, “this is the Word that the Lord hath spoken concerning Moab” (vss. 13-14). Historically, “within three years” from the time of this prophecy, judgment came upon Moab, for God keeps His Word. The nation was reduced to a small number of people. However, in history, Moab was not reduced to the proportions that this prophecy describes, indicating that there is yet a full and final application that awaits fulfillment.

Prophetically, as with the case of the Philistines, judgment on Moab will come in two phases. Initially, their land will be ravaged by the first attack of the Assyrian, as these chapters indicate. Though devastated, most of the people will “escape” at that time (Isa. 15:9; Dan. 11:41). After the Lord appears and restores Israel, He will use them to deliver the second blow on Moab (Jer. 51:19-23; Isa. 11:14). In the end, as the kingdom of Christ begins, there will only be a “remnant” of the Moabites, being “small, few,” and “of no account!” (Isa. 16:13-14; Jer. 48:49) The reason why Moab will be allowed to exist in the kingdom is directly connected with the fact that, in some degree, they will hear the call of God to provide shelter for His “outcasts” (the Jewish remnant) and will allow “the fugitives” to have a place of refuge among them. This will be remembered when Christ’s kingdom is established; but they will, however, be put to tribute under Israel (Isa. 60:5-6; 9-11, 16-17; 61:4). Thus, there is a difference between Moab (Isa. 15-16) and the Philistines (Isa. 14:28-32). A “remnant” of the nation of the Moabites will exist in the millennial kingdom of Christ, whereas with the Philistines there will be no remnant. Even the “remnant” of the Philistines will be slain—every one of those people will be obliterated from the face of the earth! (Isa. 14:30; Zeph. 2:5)

Damascus (Syria) Judged

Chapter 17 presents “the burden of Damascus,” the capital city of Syria. This chapter also gives the judgment of “Ephraim” (the area of northern Israel), but the judgment of both kingdoms is put under one “burden” because there was an alliance between them (Isa. 7). They were confederate states, so in God’s ways, when He metes out His judgment upon Syria by the hand of the Assyrian, the judgment of northern Israel is mentioned in the same strain.

Historically, the desolation of Damascus was by Tiglath-pileser, the Assyrian king (2 Kings 16:9). It foreshadows the first attack of the Assyrian in prophecy, thus indicating that the Consumption will affect Syria too (vss. 1-3).

Northern Israel (Ephraim) Judged

The rest of the 17th chapter describes the judgment of northern Israel. This prophecy, in its historical application, refers to the inroads of the ancient Assyrian kings. The conquest of northern Israel began with Tiglath-pileser (2 Kings 15:29). It was continued by Shalmaneser who succeeded Tiglath-pileser (2 Kings 17:1-3), and then later by Sargon who succeeded Shalmaneser (2 Kings 17:4-6). Compositely, they are a foreshadow of the first attack of the Assyrian in the latter day.

Regarding the future application of this prophecy, it is clear that the Consumption will devastate the land of Israel (See also Daniel 11:41 – “the glorious land” and Joel 2:1-11.) The devastation of northern Israel is given under three figures:

1) As a fat prosperous man, becoming poor and lean (vs. 4). 2) As a few stalks of grain left in the field after the grain has

been harvested (vs. 5).

3) As a few berries on an olive tree left over at the close of harvest (vs. 6).

After this judgment, the population in that part of the land will be reduced to a mere remnant of the people. It is only then, after such devastation, that the Jews who have settled there will finally turn to the Lord in repentance. “At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel” (vs. 7). The evidence of their repentance being real will be witnessed by the fact that they will not “look” to their idols anymore. They will turn away from their “altars,” and from their “groves,” and their “images” (vs. 8). This was not fulfilled in history, showing again that the Spirit of God, in writing these prophecies, really had the end of the age in view. It is clearly something that is future.

The devastation by the Assyrian (the first attack) will be so great that the “strong cities” in the land will be as a “forsaken tract in the woodland” (vs. 9). The reason for this terrible judgment on God’s professing people is because “thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength” (vs. 10a). When the Jews return to their land in the early part of the Tribulation, they will do all they can to make that nation prosper. But sadly, this will be done without reference to the Lord. They will “plant pleasant plantations, and shall set them with foreign slips.” They will make their “plant to grow” and their “seed to flourish.” That is, through their own efforts, they will succeed in a measure. For a time, civilization in the land will flourish, but in the “harvest” when they should reap the benefit of their labors, they will “flee.” In the “day of taking possession” their “sorrow will be incurable” (vss. 10b-11). The reason for this is that “a tumult of many peoples” (Gentiles) will rush in upon the land “as the rushing of mighty waters” (vs. 12). They will be visited in judgment by the desolator—the Assyrian (the King of the North and His Arab confederacy).

Though “the nations shall rush like the rushing of many waters” upon Israel and will devastate the land, “He (God) shall rebuke them.” The Lord will intervene on behalf of the remnant left in the land and will judge the Assyrian. This will occur after the Assyrian passes through the land and goes down into Egypt, and then returns into Israel’s land (vs. 13; Dan. 8:25; 11:44-45). The leader of these Assyrian armies will be taken and cast into the lake of fire (“Tophet”), and the remains of his army will “flee far off” (Isa. 30:31-33; Joel 2:20). “Behold, at eventide, trouble; before the morning they (the Assyrian army) are not!” (vs. 14)

Southern Israel (Judah) Judged

Chapter 18 resumes the subject of chapter 17, which is the Consumption of the land of Israel by the Assyrian. This chapter does not specify which part of the land is in view. We conclude therefore, that it has its application to the land in general, but is focused primarily on the southern part, which was all that existed in Isaiah’s day, Judah—the southern kingdom.

The 18th chapter not only gives the attack of the Assyrian on the land of Israel, as we see in verses 4-6, but also tells us how it came to be that the Jews were back in their land in the first place (vss. 1-3). The salient point, however, is the judgment of the inhabitants of the land by the inroads of the Assyrian. This must be kept in mind as we proceed through this series of chapters on the Consumption, or else the main point of the Assyrian inroads from the north to the south will be lost.

The chapter begins: “Ha! [or “Ho”] land shadowing with wings, which art beyond the rivers of Cush.” This is a call or shout to some unnamed power to “go” and help “a nation scattered and peeled.” The fact that a shout must be made to communicate with them indicates that it is a land far away. Being that it lies “beyond the rivers of Cush,” which are the Euphrates and the Nile rivers; we understand that it is a nation, or empire, that lies outside the limits of ancient Israelite associations. Moreover, the mention of “the sea” and “vessels of papyrus upon the waters” indicates that it is a maritime power (vss. 1-2).

Their purpose of “shadowing with wings” refers to the exercise of friendly protection (Compare Ruth 2:12; Psa. 91:1-4; Song of Songs 2:3.) Their interests will be in “a nation scattered and peeled,” “a people terrible [marvelous] from their beginning.” What other nation could this be but Israel, and particularly the Jews? They are a nation that has been “meted out,” “trodden down,” and “scattered” for over 2000 years (Lev. 26:33; Deut. 28:25-26, 63-64; Zech. 2:6). The city of Jerusalem, for instance, has been besieged almost 40 times in history! The instrument that God has particularly used to humble them is “the rivers,” which is an expression that refers to the Assyrian (Isa. 8:7; 17:12).

Hence, the first two verses tell us that there will be a maritime power that will befriend the Jews in their latter days and will assist them in their purpose of returning to their homeland. We are not told who this great power is; they are simply called, “the land...that sends ambassadors over the sea.” However, by comparing other prophetic Scriptures it is safe to conclude that it is probably the same power that will make a protective covenant with the Jews for seven years—the revived Roman empire, the Beast (Dan. 9:27 – “the protection of abominations;” 11:38-39 – “he (the Antichrist) shall pay tribute to the god of fortresses;” Psa. 20:7; Isa. 57:9 – “didst send thy messengers far off”).

As the Jews head to their homeland from all points of the compass, all the “inhabitants of the world, and dwellers on the earth,” will wonder at it (vs. 3a). They will “see” the “ensign [banner]” lifted up on “the mountains” of Judah, which refers to the commonwealth of Israel being re-established in the earth (vs. 3b). While this will happen, the Lord will not openly interfere. “For the Lord said unto me, I will take my rest, and I will observe from My dwelling-place” (in heaven). He will observe it, but there is no mention that He blesses it. He will allow the Jews to seemingly attain their purpose of establishing their commonwealth as “clear weather in summer heat,” and as “a cloud of dew in the heat of harvest,” which are ideal conditions for growth (vs. 4). The wealthy Jews will inject capital into the economy and the nation will begin to flourish (Isa. 2:7-8; 17:11; Psa. 73:1-12). In this whole account of the Jewish commonwealth being built up in the early part of Daniel’s seventieth week, it is conspicuous that the Lord’s name is not mentioned in connection with it! This is because they will do it independently of Him, not having owned their blood-guiltiness in His crucifixion.

However, “before the harvest, when the bud is perfect, and the sour grape is ripening in the flower”—meaning that as the Jews are about to reach their purpose, “He” (the Lord) shall cut off” the nation with “pruning-knives!” Just when the nation is beginning to “bud” and blossom, they will be “cut down” in judgment! The Lord’s pruning-knife will be the King of the North—the first attack of the Assyrian. The people will be “cut down” like a fruit farmer cutting away the “sprigs” and “branches” of his vines. The corpses of the apostate Jews will be “left together unto the mountain birds of prey, and to the beasts of the earth” (vss. 5-6). This is the main point of the chapter—the Jews, when found back in their land again, are cut down by the Assyrian in the Consumption.

In the end, after the carnage, a remnant of the Jews will survive the judgment. They will turn to the Lord and be restored to Him. And when the millennial kingdom of Christ is established, they will bring “a present” to “the LORD of Hosts” at “the place of the name of the LORD of Hosts, the mount Zion” (vs. 7).

Egypt Judged

Chapter 19—After the land of Israel is desolated, as we have seen in chapters 17 and 18, the Assyrian conquest will proceed into Egypt (Dan. 11:42). This is portrayed in the 19th chapter. The Consumption will be upon “the whole land,” including Egypt (Isa. 28:22) and is pictured in this chapter as “the burden of Egypt.”.

Chapter 19 begins with the Lord’s arriving in Egypt on “a swift cloud,” overthrowing its “idols” and making the heart of the Egyptians to “melt” with terror (vs. 1). This does not refer to the Lord’s personal coming (His Appearing) but poetically describes the swiftness by which the Lord will send the Assyrian armies against Egypt. He is seen as directing the conquest from behind the scenes (providentially). In that day, there will be great confusion and internal strife among the Egyptians. “I will incite the Egyptians against the Egyptians.” They will turn to their “idols,” “conjurers,” “necromancers,” and “soothsayers” for help, but it will be to no avail. The Lord will give the Egyptians over “into the hand of a cruel lord, and a fierce king” (vss. 2-4). Historically, this was accomplished by one of the Assyrian kings, Sargon, Esarhaddon, Ashurbanipal, or even the Ethiopian Pinaki, but prophetically, it refers to the King of the North—the Assyrian (Dan. 11:42).

The devastation of Egypt will be so great that the economic substratum of the nation, symbolized by “the (Nile) river,” will be “wasted and dried up.” Even the small industries (“the streams” and “canals”) that are dependent on the nation’s economic stability “shall be emptied and dried up” (vss. 5-6). There will be a total collapse of the farming industry (vs. 7), the fishing industry (vs. 8), and the textile industry (vss. 9-10)—Egypt’s three main trades.

Since the wisdom of Egypt is proverbial (1 Ki. 4:30), Isaiah turns to taunting the wise men of Egypt (vss. 11-15). They are berated for their lack of wisdom in being able to provide a defense against the Assyrian inroads. They have “seduced Egypt” by leading the people astray with their poor counsel. Both the rulers and the common people (“the head or tail, branch or rush”) have been led to “err in every work.”

The result of Egypt’s judgment is that the nation will be made weak “like unto women” (vs. 16; Nah. 3:13; 1 Peter 3:7). The people will be greatly humbled. And since “God resisteth the proud and giveth grace to the humble” (1 Peter 5:5), Egypt will be raised up in the end! When the Lord establishes His millennial kingdom, Egypt will be converted to the Lord! Their humiliation, caused by the judgments of the Lord through the Assyrian, will be used to eventually turn them to the Lord. The evidence of Egypt’s conversion to the Lord in that day will be:

1) They will “fear” the “Lord of Hosts”—the Lord Jesus Christ (vs. 16).

2) They will recognize “the land of Judah” as the seat of Christ’s kingdom. The very mention of it will strike a reverential fear into the hearts of the Egyptians (vs. 17).

3) They will adopt “the language of Canaan,” which is the sacred language of the worship of Jehovah. (Compare Zeph. 3:9.) They will also “swear” allegiance to the Lord, binding themselves by an oath to honour Him. “Five cities” in Egypt will do this at first. This is an earnest that the rest of the land will also be converted to the Lord. (Compare Josh. 10:3, 17.) Remarkably, “Heres” (‘the city of destruction’), a city known for its idolatry, will be one of them! (vs. 18)

4) They will willingly identify their land as being the Lord’s land by marking it as such with “an altar” and “a pillar,” signifying their recognition of the Lord’s claim over it (vss. 9-20a).

5) They will “cry unto the Lord” and He will answer their prayers! The Lord’s mercy will be upon them, and He will deliver them from any “oppressors” that might attempt to molest them (vs. 20b).

6) They will embrace Israel’s religion—Judaism. “The Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform it” (vs. 21).

7) The LORD will call them “My people” (vs. 25).

A summary of all that will happen to Egypt is: “The LORD shall smite Egypt: He shall smite and heal it: and they shall return even to the LORD, and He shall be entreated of them, and shall heal them” (vs. 22).

“In that day,” when the millennial kingdom of Christ is established, Egypt will actually be among the three prominent nations of the earth! Having turned to the Lord they will be blessed by Him. The hostility between Egypt and Assyria will be transformed by their common goal of serving Israel and the Lord (Isa. 14:2; 45:14; 61:5; Zech. 14:16). There will also be “a highway out of Egypt to Assyria” going through the land of Israel. This will at first be used by the returning tribes of Israel (Isa. 11:16), but later on, in the Millennium, the nations will also use this highway to come up to worship the Lord (vss. 23-24).

In that day, the Lord will give three new titles to Egypt, Assyria, and Israel. Egypt will be called, “My People;” Assyria will be called, “The Work of My Hands;” and Israel will be called, “Mine Inheritance” (vs. 25).

Ethiopia Judged

Chapter 20 continues with the judgment of Egypt but focuses more particularly on their allies—the Ethiopians. This is not present-day Ethiopia, but those from the area of modern-day Sudan. At the time of this prophecy, Egypt was under the rule of the Ethiopian dynasty. Prophetically, this chapter indicates that the Consumption will reach even to Egypt’s confederates, namely the “Ethiopians” (Dan. 11:43).

The chapter begins by fixing the year of Isaiah’s prophecy as being the same time in which the Assyrian general “Tartan” took “Ashdod”—a Philistine city. We might wonder why this would be mentioned in a chapter having to do with the judgment of Egypt’s helpers, but Ashdod is on the road to Egypt, and therefore, it was considered the gateway to Egypt. The mention of Ashdod’s fall indicates that the Assyrian was moving southward and was about to enter Egypt to overthrow that empire, which included the Ethiopians (vs. 1).

Isaiah was called to portray a living sign of the fate of Egypt and their confederates. He was to walk “naked and barefoot.” This does not mean that he was to go about bare naked, but to remove his outer clothing. It was a symbolic action of enacting the role of the deportment of prisoners. This was to be “a sign and a wonder upon Egypt and upon Ethiopia.” The message that it was to translate to the people was, “So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt” (vss. 2-4).

The result of Egypt and Ethiopia’s fall is that those who had looked to them for help will be confounded. They “shall be terrified and ashamed of Ethiopia their confidence, and of Egypt their boast.” The inhabitants of “the coastline (Palestine)” where the Assyrian passed on his conquest into Egypt will say, what happened to those in whom we had hoped in, and to “whom we fled for help to be delivered from the king of Assyria! And how shall we escape?” (vss. 5-6)

Summary of the Nations Judged in the Consumption

1) Philistia (Isa. 14:28-32)

2) Moab (Isa. 15-16)

3) Syria—Damascus (Isa. 17:1-3)

4) Ephraim—Northern Israel (Isa. 17:4-14)

5) Judah—Southern Israel (Isa. 18)

6) Egypt (Isa. 19)

7) Ethiopia (Isa. 20)

Isaiah 2-4 - The Results of the Day of the Lord

The second introductory prophecy of Isaiah presents “the day of the Lord” and its effects in the earth. It is the time when God will bring about His purpose regarding the exaltation of Christ, the restoration of Israel, and judgment and blessing to the Gentile nations. “The day of the Lord” is an expression that describes the day of judgment in general; it begins at the Appearing of Christ. We know this by comparing the following Scriptures: It will not have begun before Christ’s Appearing because Malachi tells us that the Elijah-like ministry of the godly remnant of Jews preaching to the nation must take place first (Mal. 4:5). This, of course, will be during the Tribulation period (Rev. 6:9-11; 11:1-13). Also, the prophet Joel tells us that the Antichrist will bring in his darkening delusions (turning the sun to darkness, etc.) before that day. This too, will happen in the Great Tribulation (Joel 2:31; 2 Thess. 2:2-5; Rev. 9:1-6).

Furthermore, we are told that when the King of the North (the Assyrian) makes his inroads into the land at the end of the Great Tribulation, it is a signal to the godly that “the day of the Lord” is “at hand,” or is about to happen (Joel 1:15; 2:1-2, 11; Zeph. 1:7-18; Zech. 14:1-2). This shows that it will not yet be in effect at that time. Then, in the New Testament, we are told specifically that “the day of the Lord” begins when He comes as a “thief in the night” (1 Thess. 5:1-2; 2 Peter 3:10). This is at the Appearing of Christ (Matt. 24:42-43; Rev. 3:3; 16:15). The Day of the Lord, therefore, is the time when the Lord will publicly intervene upon the ways of man, asserting His universal power and authority over the world. At that time, the Lord will subdue and expel every adverse power, whether it is man or devil (Jer. 46:10; Zeph. 2:2-3; Mal. 4:5). “The day of the Lord” will extend throughout the entire 1000-year reign of Christ—the Millennium (2 Peter 3:8-10). It is referred to many times in these chapters (Isa. 2-4) by the words “in that day.”

Jerusalem Established as the Religious and Administrative Center of the Kingdom on Earth

Chap. 2:1-5—The chapter begins with a vision of the great result of “the day of the Lord.” The Lord is seen as having returned and established His millennial kingdom on earth. Israel is seen as restored to the Lord and blessed in their relationship with Him. In “the end of days” the Lord’s purpose regarding Jerusalem will be accomplished. It will be established as the divine administrative center of the whole earth. An area in the land of Israel of approximately 40 miles in diameter—“from Geba” as its northern border (Josh. 21:17), and “to Rimmon” its southern border (Josh. 15:32)—will be leveled into a large, elevated plain (Zech. 14:10). This will be the site of earthly Jerusalem and the millennial temple (Psa. 68:29; Psa. 122; Zech. 14:10-11; Ezek. 45). It will be “lifted up” in the mountains of Judea, and thus, will make Jerusalem extremely prominent in the earth. The high broad plain will provide the necessary space for the nations to visit Jerusalem during the Feast of Tabernacles. The whole area will be called “the Mountain of the Lord’s House” or “the Holy Oblation to the Lord” (Isa. 2:2-3; Mic. 4:1-2; Ezek. 40:2).

A “mountain,” in Scripture, is a symbol for an established governmental power; “hills” speak of lesser governments in the earth (Jer. 51:25; Zech. 4:7; Matt. 21:21). Hence, the fact that Jerusalem will be established on “the top of the mountains” and “above the hills,” indicates that Jerusalem (Israel) will be the “head” of all nations on earth. This is what the Lord promised Israel in the days of Moses (Deut. 28:13; Psa. 18:43; 47:3). In that day, Jerusalem will not only be the political center of the world, but it will also be the religious center of the world. All nations will come to it for instruction in the Word of God. The Gentiles, “many peoples,” will have the privilege of going up to “the house of the God of Jacob” to learn the truth of God (vs. 3).

Being the religious and governmental center of the earth, the Lord’s presence will be known there (Ezek. 48:35; Zeph. 3:5). He will “teach” and “judge” the nations from His divine center. The millennial kingdom of Christ will be characterized by world peace (Psa. 46:9; 147:14; Isa. 2:4; 60:18; Zech. 9:10; Mic. 4:3). The nations will no longer make war; instead, they will make farming implements out of their weapons. “They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war anymore” (vs. 4).

Having presented the glorious future of Jerusalem and Israel to the people, Isaiah exhorts them to “walk in the light of the Lord.” Consequently, if they did, He would bring in the kingdom with all of its promised blessings (vs. 5). But the people of Isaiah’s day (and similarly, the apostate mass of the Jews that will be found in the land in the Tribulation period) were far from God. And thus, there was no immediate restoration for the nation at that time.

Four Reasons Why the Lord Had Not
Intervened for Israel

Chap. 2:6-11—Isaiah then turns to the Lord in prayer, reviewing the various reasons why the kingdom had not been established. He mentions four in particular:

1) The people were trafficking in divination and demonism. They were “filled with what comes from the east” (i.e., occultism) (vs. 6a).

2) The people were engaged in unholy alliances (unequal yokes) with the world. They “ally themselves with the children of strangers” (vs. 6b).

3) The people were immersed in materialism. The land (Israel) was “full of silver and gold, neither is there any end of their treasures” (vs. 7).

4) The people were immersed in idolatry. Their land was “full of idols; they worship the work of their own hands” (vss. 8-9). All walks of life were engaged in it, from “the mean man” (an ordinary person) to “the great man” (a respected man of high social or political rank).

Consequently, Isaiah ends his prayer with a short imprecatory refrain: “Therefore forgive them not” (vs. 9). These same four reasons give us the answer as to why the Lord will not come in immediately for the deliverance and blessing of the Jews when He takes up with them again in the seventieth week of Daniel. They may deny these things, pointing to the fact that they are not presently engaged in idolatry. This may be true now, but when the Beast and Antichrist arise and bring in their worship of the image of the Beast, the nation will plunge itself (the remnant apart) into full-scale idolatry (Rev. 13). It will be seven times worse than that of their pre-exilic days (Matt. 12:45).

Isaiah then warns the people to take shelter from the wrath to come (if it were possible), when the Lord will be exalted “in that day.” The remnant of Jews, who will preach “the gospel of the kingdom” in a future day, will likewise warn their brethren (the apostate Jews) of the judgment to come (vss. 10-11).

The Gentiles Humbled

Chap. 2:12-22—One of the great results of “the day of the Lord” is that the proud will be humbled. The Gentile nations who have had an exalted position over Israel will be humbled in that day (Luke 21:24; Deut. 28:43-44). God’s judgment will fall upon “the cedars of Lebanon” and “the oaks of Bashan,” which are large trees, and are figures of the leaders and great men of the world. Trees in Scripture are figurative of men (Amos 2:9; Matt. 7:15-20; Mark 8:24; Luke 3:9; 6:43-45; Psa. 1:3; 37:35; 92:12-14; Isa. 65:22; Dan. 4:20-22; Job 14:7-10, etc.). A “forest” speaks of a large group of men, such as an army (Isa. 10:17-19).

Judgment will also be executed upon “the high mountains,” which are the great governments (larger nations) in the earth, and on “all the hills,” which are the lesser governments (smaller nations) (vs. 14).

Judgment will also fall upon “every high tower” and on “every fenced wall,” which refers to the various military defenses of man (vs. 15). It will also fall on “all the ships of Tarshish,” which refers to the various commercial endeavors of man. And also, “upon all pleasant works of art,” which refers to all that ministers to the entertainment and pleasure of man in the flesh (vs. 16). All these things will be brought down and humbled “in that day.”

Moreover, when Christ is exalted in “the day of the Lord,” “idols” will be “utterly abolished.” This means that every false religion will be obliterated from the face of the earth. The worship of the Beast, Islam, Hinduism, Buddhism, etc., will all cease (vss. 17-18)!

In that day, when all that ministers to man in the flesh will be judged, be it political, military, commercial, pleasure, or religious: those who have pursued such things will be ashamed. They will abandon their idols and seek shelter wherever they can “for fear of the Lord” (vss. 19-21). This is the second great thing that will be accomplished in “the day of the Lord”—namely, the turning of man away from all his devices. The result among men will be the cessation of all that pertains to man in the flesh – “whose breath is in his nostrils” (vs. 22).

Israel Humbled

Chap. 3:1-26—Not only will the great men and great nations of the earth be humbled, but God will also humble His people Israel, and particularly, the Jews and Jerusalem. This third chapter gives us a summary of all that the Lord will “take away” from His people in that day of judgment. The purpose is to “purge” Israel of all that is inconsistent with the holiness of God, and thus, prepare them to receive their Messiah. During that time, the godly Jewish remnant will turn to the Lord and be restored. Thereafter, they will “stay” (rely or depend) upon Him for all their needs; and consequently, will be blessed on earth when the millennial kingdom begins (Isa. 10:20; 31:6-7; Joel 2:15-19; 2 Cor. 3:16; Psa. 118:8-9). But before restoration comes to the nation, it must be stripped of all its self-sufficiency, arrogance, and independence. In short, this will be all that Israel depends on for survival and security—every arm of the flesh (Jer. 17:5). By this they will be taught: “Cease ye from man, whose breath is in his nostrils,” and thus, will lean wholly on the Lord.

In the early part of the Tribulation period, the Jews will return to their land en masse, bringing their wealth with them (Isa. 2:7; 18:1-5; Psa. 73:1-12). There will be a great infusion of capital into the nation’s economy. Civilization in the land will begin to flourish (Isa. 17:10-11; 18:3-5a). There will be great national pride in what they will build. However, all this will be done in independence of the Lord, for at that time, they will not yet be restored to Him.

In order to be used of the Lord as His instrument to bless the world, they must first be humbled and brought to repentance in regard to the matter of their national sin of rejecting and crucifying the Lord Jesus Christ (Acts 2:23; 3:13-15). To reach this desired end, the Lord will cause the main supports of existence upon which they depend, to be touched. In short, all that makes up their political, civil, and religious life. All props will be taken away until they have nowhere to turn but to the Lord (Hos. 2:6-7).

Taken away will be “the whole stay of bread and the whole stay of water,” which means that their food supply will be cut off. Then, “the mighty man and the man of war” (their army) to defend the land will be taken away. Also, the “judge” to resolve civil problems, the “prophet” to instruct, and the “prudent” man (a wise man) and the “elder” to dispense wisdom, will all be taken away. Moreover, “the captain of fifty” (a soldier of rank), “the honourable man” (a distinguished person in society), “the counsellor” (a government
official), “the cunning artificer” (a skilled tradesman), right down to “one versed in enchantments” (a diviner), will all be removed by God’s hand in judgment (vss. 1-3).

At this point, we are still not told how the judgment will be executed. As mentioned already, from Isaiah’s succeeding prophecies we will learn that the instrument is the Assyrian. When the Assyrians come in, the Lord calls them “His army,” because they will (unknowingly) accomplish His will in desolating the land of Israel (Joel 2:11).

Prior to this, and as part of the Lord’s ways in preparing His people to turn to Him, He will give them over to taste the fruit of their own ways. The condition of things that will exist in the land of Israel will be marked by confusion and internal trouble. “Children” will be “their princes” and “babes” will “rule over them” (vs. 4). Historically, this is what happened in the days of the later kings of Judah. Many that came to the throne were but children. The spiritual and prophetic meaning of this is that in the early part of the Tribulation period, God will allow men to get a foothold in the seats of government among the Jews who will be spiritually immature and devoid of divine principles. Thus, men of little or no understanding in the things of God (from a Jewish standpoint) will have political control in the land. As a result, there will be an utter lack of competent spiritual leadership (Compare Eccl. 10:16).

While the land will be filled with affluence, the moral and spiritual condition of things will be appalling. “The people shall be oppressed, every one by another” (vs. 5). Because there will be such a lack of competent spiritual leadership in the nation, men will look to one another for someone to lead them. “A man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler” (vss. 6-7). All this will lend itself to an ideal situation for the rise of the Antichrist, the false messiah, who will present himself to the nation in the Great Tribulation. The mass of the Jews will receive this false messiah as their king (John 5:43). When he rises, the people will think that they have gotten the ideal man to lead the nation. But he will, sadly, lead them away from God and into apostasy through the worship of the Beast and his image (Rev. 13:12-15).

The Antichrist will work conjunctively with the personal Beast, “the little horn” (Dan. 7:8), the political leader of the revived Roman empire. The Antichrist is also called “the king” (Dan. 11:36; Isa. 8:21; 30:33; 57:9), “the man of sin” (2 Thess. 2:3), “the son of perdition” (2 Thess. 2:3), “the wicked” or “lawless one” (2 Thess. 2:8), “the fallen star” (Rev. 9:1), “the 2nd beast” (Rev. 13:11-18), “the false prophet” (Rev. 16:13; 19:20; 20:10), “the foolish and idol shepherd” (Zech. 11:15-17; Psa. 14:1; 53:1), “the bloody and deceitful man” (Psa. 5:6, etc.), “the profane wicked prince of Israel” (Ezek. 21:25), and “the prince of Tyrus” (Ezek. 28:2). Psalm 10 gives a moral description of the character of this man.

In those days, the city of Jerusalem will be in moral ruin with life being characterized by all kinds of evil (vss. 8-12).

When the Lord finally stands up “to judge the peoples” (the Gentile nations) at the end of the Great Tribulation, He will enter into judgment with “His people” (Israel) first, because judgment must begin at the house of God (1 Peter 4:17). Those in the place of responsible leadership in the nation (“the ancients” or elders and “the princes”) will be dealt with first. This is because they have taken advantage of the people; in that they have “eaten up the vineyard,” taken from “the poor,” crushed the people, and ground “the faces of the afflicted” (vss. 13-15).

Through the coming judgment, the Lord will remove all vanity from His people. Isaiah takes up “the daughters of Zion” to illustrate this. The women of Jerusalem, in Isaiah’s day, were living with a great show of pomp and outward adornment, and the Lord uses these things as a figure of the outward glory of the nation as a whole. But when the Lord’s judgment comes upon them it will all be “strip-ped” away, and then they will get real with God.

Isaiah speaks of 21 Things: “the bravery of their tinkling ornaments” (ornament of anklets), “their cauls” (little suns—female hair-nets), “round tires like the moon” (crescents—a penchant necklace), “the chains” (pearl drop earrings), “the bracelets,” “the mufflers” (veils), “the bonnets” (head-dresses), “the ornaments of the legs” (stepping chains), “the head bands” (sashes or girdles), “the tablets” (scent-boxes or bottles), “the earrings” (amulets), “the rings” (finger-rings), “the nose jewels” (nose-rings), “the changeable suits of apparel” (festival-robes), “the mantles, and the wimples” (tunics), “the crisping pins” (wallet or purse), “the glasses” (mirrors or thin transparent garments), “the fine linen” (bodices), “the hoods” (turbans), “the vails” (flowing veils) (vss. 16-23).

Israel’s men (the Jews really) will “fall by the sword” when the armies of the enemy come in. In the end, the nation will be “stripped” of everything that it once trusted in for security; and a remnant of the Jews will “sit upon the ground,” thoroughly humbled and repentant (vss. 24-26).

Christ Exalted

Chap. 4:1-6—There will be such a loss of men among the Jews from the carnage, that the women will be tempted to boldness contrary to female modesty to get a husband. “In that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach” (vs. 1). Most importantly, the greatest result of the day of the Lord will be the manifestation of the glory of the Lord Jesus Christ. The nation will be humbled and sifted, but in the end, a godly remnant will turn to the Lord. Christ, “the Branch,” will be “beautiful and glorious” to the “escaped [spared] of Israel” (the faithful remnant). The One who was once despised and spit upon will be “beautiful and glorious” to them in that day (vs. 2).

“The Branch” is a familiar figure of the Lord Jesus Christ, the Messiah of Israel. In the New Testament it is translated “Nazarene,” but it is the same word (Matt. 2:23). It is interesting to note the way in which “the Branch” appears in the prophets. Each time it is used, it views Christ as He is portrayed in one of the four Gospels. In Jeremiah 23:5, the Branch is seen as a King, which is the way He is presented in Matthew’s gospel. “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.” In Zechariah 3:8, the Branch is seen as a Servant, which is the way He is presented in Mark’s gospel. “Behold, I will bring forth My Servant the Branch.” In Zechariah 6:12, the Branch is seen as a Man, which is the way He is presented in Luke’s gospel. “Behold the Man whose name is the Branch.” And here in Isaiah 4:2, the Branch is seen in the glory of His Person, which is the way He is presented in John’s gospel. “In that day shall the Branch of the Lord be beautiful and glorious.”

In that day, “he that is left in Zion” (the remnant) will be “holy,” because the Lord will have “washed away the filth” and “purged the blood of Jerusalem from the midst thereof” (vss. 3-4). This is a reference to Christ’s atoning work on the cross being received in their hearts and consciences by faith, resulting in their cleansing and restoration. Compare Zechariah 13:1. “By the spirit of judgment, and by the spirit of burning” are the means by which the Lord will accomplish the restoration of His people. His humbling judgment, like a fire, will burn away all the dross in His people (Mal. 4:3). When all that is inconsistent with the Lord’s holy nature is done away with, they will be received and blessed by Him. And thus, they will be made ready to enter His kingdom.

The last couple of verses of chapter 4 speak of the shelter and protection that the Lord will provide for restored Israel during the Millennium. His glory will be manifest throughout the whole earth in that day (Num. 14:21; Ezek. 43:2; Hab. 2:14), but it will be especially evident in the land of Israel, and particularly at Jerusalem. The glory of His presence will be seen as in the days of Israel’s early history when they went through the wilderness to the land of Canaan. Compare Exodus 13:21-22 and Psalm 105:39. His “glory” over Zion (Jerusalem) “shall be a canopy” of protection and comfort (vss. 5-6). See also Isaiah 60:1-3 and Zechariah 14:6-7. Moreover, the glory of heavenly Jerusalem will be manifest over earthly Jerusalem (Rev. 21:11).

A Summary of the Purpose of “the Day of the Lord”

1) It will humble the Gentiles (Isa. 2:12-22).

2) It will humble and restore the remnant of Israel (Isa. 3:1-4:4).

3) It will manifest the glory of Christ (Isa. 4:5-6).

Isaiah 21-24 - The Harvest

In previous chapters (Isa. 14:28–20:6), the judgments executed in the Consumption were by the hand of the Assyrian (the first attack) as he passed through the land from the north to the south. They are indirect judgments of God that will happen just before the Lord comes personally. But now, in these chapters, the Lord is seen as having come (His Appearing) and is executing His direct judgments in the earth. As the Assyrian conquest reaches into Egypt, Christ will appear in the northern part of the land of Israel to judge the Western powers (the Beast) who will come across the Mediterranean Sea from the west with their huge navy (Num. 24:24). The Western powers will come into the land of Israel at this time with the intention of defending what they consider to be their territory.

In these chapters before us we have the judgments that will be executed at the Appearing of Christ. These judgments are called “the Harvest” (Rev. 14:14-16). Hence, as the Indignation proceeds, the Consumption (Isa. 14:28–20:6) will be followed by the Harvest (Isa. 21-24). The Harvest is a discriminating judgment; just as a farmer in harvest time separates the chaff from the grain. This judgment has for its object, the cleansing of the Western prophetic earth of “those that practice lawlessness” (Matt. 13:37-42). The Harvest will begin with the Lord’s direct judgment upon the armies of the Beast (Rev. 19:11-21) and includes His angels going out over the prophetic earth taking the unjust out and casting them into the lake of fire—Hell (Matt. 13:41-42; 22:13; 24:39-41). It ends with the capture of Satan and his hosts and them being cast into the bottomless pit (Isa. 24:21-22; Rev. 20:1-3).

The Desert by the Sea (Babylon) Judged

Chap. 21:1-10—The first part of the chapter gives us the judgment of “the Desert of the Sea” (Babylon). Historically, it refers to the capture of the city of Babylon, which marked the overthrow of the Babylonian empire (Dan. 5:30-31). We may ask, “Why is Babylon called the Desert by the Sea?” It is a symbolic name! It is called “the Desert” because of what it will become under this judgment; and it is called “the Sea” because it was situated on the mighty Euphrates river. Figuratively in Scripture, the “sea” points to the masses of the people that Babylon of old dominated, and it also points to the masses that the future Apocalyptic Babylon will dominate in western Europe in the kingdom of the Beast (Compare Rev. 17:15).

Hence, the future application of this “burden” refers to the judgment of the Western powers—the Beast. Let us keep in mind that Ancient Babylon’s fall is a picture of the judgment of Apocalyptic Babylon (Compare chapter 13). After the Assyrian enters the land of Israel and passes into Egypt, as we have had in the preceding chapters (the Consumption), the Beast and his confederate armies will come in from the west. At that very moment, the Lord will come out of heaven and destroy them “with the brightness of His coming” (Rev. 16:15-21; 2 Thess. 2:8).

The historical application of this prophecy refers to the Persians and Medes going up to the city of Babylon and overtaking it. It is well documented in secular history as to how they seized the city. They diverted the river that flowed through the city and went in through the empty riverbed. In verses 3 thru 9, we are given a graphic description of the sudden destruction that befell the Babylonian people once the Persians and the Medes had gained entrance into the city. Being sympathetically affected by the severity of this judgment, Isaiah’s own “loins” were “filled with pain” and “anguish.” Just at the hearing of it he was “bowed down,” “dismayed,” and filled with “fear” (vss. 3-4).

Isaiah then poetically describes the drunken party that Belshazzar and his lords were engaged in when the city was taken (Dan. 5:1-4). “Prepare the table, watch in the watchtower, eat, drink.” Isaiah prophesied of this event 175 years before it actually happened! Prophetically, it is a picture of the frivolous gaiety and pleasure-seeking of which the Western nations are characterized. But the drunken orgy was suddenly broken up! The people were called to “arise,” and to “anoint the shield,” and prepare themselves for battle. A watchman saw “chariots [a cavalcade], horsemen by pairs, a chariot [cavalry] with asses, a chariot [cavalry] with camels.” The fact that the cavalcade was in “pairs” indicates the two-fold nationality of the army—the Persians and the Medes. Consequently, the watchman cried out like “a lion” that the great cavalcade was coming. But it was too late to muster a counter-attack, for “Babylon is fallen, is fallen” (vss. 5-9). All this refers to the historical side of Babylon’s fall, but in the future, as we have noted, the Lord Himself will judge the Apocalyptic Babylon when He comes out of heaven at His Appearing.

As far as future events are concerned, the great point we are to grasp from the sequence of these chapters is that the Western powers (Babylon) will be judged just after the Assyrian desolates the land of Israel (chaps. 17-18) and has gone down into Egypt (chaps. 19-20).

The Burden of Dumah (Edom)

Chap. 21:11-12—While these judgments are going on, the longsuffering mercy of God will still be extended toward mankind, and thus, those who have not rejected “the gospel of the grace of God” preached in this Christian era (Acts 20:24) will have an opportunity to believe the “the gospel of the kingdom” (Matt. 4:23, etc.). Even at this late hour the faithful Jewish remnant will preach this gospel! Any who would but turn and believe the simple message of this gospel will find mercy.

We have, in the next two verses, a picture of some of the Jewish remnant (personified in Isaiah himself) calling their distant relatives, the Edomites, into the kingdom that is about to be set up by the Messiah. Who exactly the Edomites are today is not easy to identify; they could be part of Jordan or perhaps some part of Saudi Arabia. It is safe to say that the Edomites represent the unbelief among the Arabs. The response “out of Seir” is that of scorn and proud self-security. They mock the gospel of the kingdom, saying, “Watchman, what of the night? Watchman, what of the night?” The Jewish evangelists (“the watchman”) will respond by warning the mockers that “the morning cometh, and also the night.” That is, relief was on the way with the new millennial day about to dawn, but so was judgment coming upon all who refuse the gospel call. The door of repentance was still open to them if they would but “inquire,” “return,” and “come.”

We note that the judgment of the Edomites is not mentioned as being upon them here. These verses give only the warning of it. The full and final judgment of Edom will fall later. Firstly, they will be affected by the tumult in the Consumption, though not mentioned in Isaiah (Obad. 1-9). Then secondly, after the Lord has come and restored Israel, He will roar out of Zion into Edom to tread the Winepress of His judgment upon the confederated armies of the Assyrian—Gog (Isa. 34:1-10; 63:1-6). At that time, the Edomites will be devastated. And then thirdly, restored Israel will go out in a victorious conquest to claim the full extent of their inheritance, at that time they will utterly annihilate any remaining Edomites (Ezek. 25:14; Obad. 18; Isa. 11:14; 34:12; Num. 24:18-19). Not even a remnant of Edom will enter the kingdom! This will stand as a reminder for all in the Millennium of what unbelief produces.

Arabia Judged

Chap. 21:13-17—Next, judgment is meted out against the Arabians. It is also difficult to say just who the Arabians are today; perhaps they are from some part of Saudi Arabia. The result of this “burden against Arabia” is that the people will be scattered into the remote “uncultivated places” of their land. The “caravans of Dedanites” and the “inhabitants of the land of Tema” are urged to help the fugitives of war with “water” and “bread” (vss. 13-15). The result of this judgment is that the warriors of these “children of Kedar” shall be “diminished” in number (vss. 16-17).

The Valley of Vision (Jerusalem) Judged

Chap. 22:1-14—Several other things will happen when the Lord comes out of heaven at His Appearing in the Harvest judgment. The next few chapters develop these details by way of type (typology). The 22nd chapter gives us the removal of the Antichrist, the Jews’ false messiah, and the establishing upon the throne of David the true Messiah—the Lord Jesus Christ. It is important to keep this in mind as we follow the sequence of these chapters. In chapter 21, we have the Appearing of Christ alluded to and His judgment of Babylon (the western powers under the Beast), and then in chapter 22, we have Christ taking His rightful place in Jerusalem as Israel’s rightful Messiah.

This chapter is another example of how prophecy often gives more details than just the main point in discussion. The first half of the chapter recaps the sack of Jerusalem, which will occur during the Consumption. It is brought in here for us to understand how the Antichrist will be driven from his “office” (Zech. 11:17; Isa. 22:19). Therefore, before the Spirit of God gives us details concerning the establishing of Christ upon the throne of David (which will happen just after He appears), He begins by giving us a vivid account of the destruction of Jerusalem. Historically, this prophecy describes the state of Jerusalem in Zedekiah’s time, and the city’s capture by Nebuchadnezzar. Taken prophetically, it foreshadows the destruction of that city by the King of the North, the Assyrian, during the Consumption (Psa. 74:1-11; 79:1-3), which is a reiteration of the judgment spoken of in chapter 18:5-6.

The chapter (22) begins with Isaiah asking: “What aileth thee now, that thou art wholly gone up to the housetops?” At the alarm of invaders encompassing them, the inhabitants of Jerusalem went “up to the housetops” to look out over the city walls. To their horror they saw the vast armies of the enemy filling the hills and valleys around the city (vs. 7). What a terrifying sight! The city was, consequently, “full of stirs.” However, when the walls were broken down (vs. 5), and the enemy crashed through into the city (Zeph. 1:10). Many of the inhabitants were “not slain with the sword.” The rulers quickly met together and surrendered the city. (Compare Zechariah 14:2.) Those in the city were captured and made “prisoners” (vss. 1-3). Having been told of this judgment that was coming upon Jerusalem, Isaiah, like the Lord Jesus, wept over the destruction of that guilty city (vs. 4; Luke 19:41).

Verses 5-6 indicate, prophetically, that the King of the North will not sack the city directly. It will be sacked by two contingents of his vast confederacy—“Elam” (Persia) and “Kir” (Media). The King of the North and the armies under him will probably be occupied in a conflict with the King of the South, who will have come up into the land from the south (Dan. 11:40-42). Thus, “Elam” and “Kir” will be left to do the actual plundering of Jerusalem.

The prophecy, in the latter half of the chapter, is taken from historical circumstances during the time of Hezekiah. This is seen in the personages mentioned, which are evidently of Hezekiah’s time. The description of things here refers to the time when Jerusalem was threatened by Sennacherib, but again, these things are a foreshadow of the events surrounding the destruction of Jerusalem during the Consumption.

When the Lord “uncovered the covering of Judah,” by withdrawing His divine protection of the city, allowing its defenses to be broken down, the people did not “hear the rod, and who had appointed it” (Mic. 6:9). They did not humble themselves and regard it as being the Lord’s hand in chastisement. Instead of turning to the Lord in repentance, they did all they could to strengthen the city by their own means. They turned to the armory (“the house of the forest”) where arms were laid up (vs. 8). They also attempted to “fortify” the breaches in the city walls and secure the water supply (vss. 9-11), but they did not look to the Lord. Having done all that they could to secure the city, they lightheartedly gave themselves over to revelry in an attempt to gain some temporary alleviation from their awful peril. In a day when “the Lord GOD of Hosts” calls for “weeping,” “mourning,” “baldness,” “girding with sackcloth” (i.e., repentance), the people were throwing themselves into revelry! They said: “Let us eat and drink; for tomorrow we shall die.” The Lord counted it all as “iniquity.” Prophetically, this picture depicts the future pitiful condition of things in Jerusalem just prior to its destruction (vss. 12-14).

The Antichrist Deposed

Chap. 22:15-19—One of the reasons why God will allow Jerusalem to be judged by the Assyrian in the future (the first attack), will be to drive out the Antichrist, “the idol shepherd” (Zech. 11:17). This is brought before us in type in verses 15-19. Historically, a man named “Shebna” held a position in the government of the house of David and was apparently removed from his office for his evil doings. The Spirit of God picks up on this fact and uses it to foreshadow the deposing of the Antichrist (Compare Ezekiel 21:25-27).

The judgment of the Antichrist will come in two phases. Firstly, He will be driven from his station in the land of Israel at the time of the attack of the King of North—the Assyrian (Zech. 11:17; John 10:12). He will flee to the aid of the Beast with whom he is in collusion, as the next mention of him in Scripture sees him with that frightfully Satanic character (Rev. 19:20). Secondly, when Christ appears, the Antichrist will be taken and cast, along with the Beast, into the lake of fire (Rev. 19:20; 2 Thess. 2:8). He will be tossed “like a ball” into a large vacant place—the lake of fire (vss. 15-19).

Christ Exalted on the Throne of David

Chap. 22:20-23—Historically, after Shebna was removed from office, “Eliakim” was brought in to replace him, and the stewardship of the house of David was committed into his hand. Eliakim is a type of Christ taking His rightful place upon the throne of David as the true Messiah and King of Israel. Having taken the throne, Christ will unlock the treasures of grace stored in the heart of God toward His earthly people Israel. “The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut” (vss. 20-22). The converted nations of the millennial earth will also partake of those blessings.

In this passage, Christ is also viewed as “a nail.” “I will fasten Him as a nail in a sure place” (vs. 23). Such pegs in ancient times were used in homes to hang valuables on; the Spirit of God uses it figuratively in reference to Christ. In the Millennium, Christ as “a nail” will have “all the glory of His father’s (David) house” hung upon Him (Zech. 6:13). He will be a firm foundation for the nation (Isa. 28:16). All the “vessels” (people) of the millennial earth, from small “cups” to large “flagons” (i.e., small, and great persons), will be dependent upon Him (vs. 24).

The last verse of chapter 22 is a summary of the Antichrist’s removal (vs. 25). He, too, is regarded as a “nail;” and those who will put their confidence in him are “the burden that was upon it.” When Antichrist is “cut down” in judgment, they are going to fall with him.

Tyre Judged

In chapter 23, Tyre is judged. Historically, this judgment was executed by Nebuchadnezzar. Prophetically, it describes another thing that will happen at the Appearing of Christ—the judgment of this world’s commercial system—especially in the West. Tyre represents the commercial aspect of the world. Men in their pursuit of material things expend their time and energies seeking to enrich themselves through the world’s vast commercial system. Satan uses it however, to keep them occupied with everything and anything but Christ (Luke 11:21). Since Tyre is seen as coming under judgment at this time (the Appearing of Christ), we learn that the great commercial trade system of this world, as we know it today, will collapse under God’s judgment and become defunct.

The chapter opens with a poetic picture of a Phoenician trading fleet en route to its home port in Tyre. On their way, having stopped at “Chittim” (Cyprus), those on board are informed that there is no port or haven to return to because Tyre has been devastated! Thus, they wail and “howl” over their misfortune. The inhabitants of the coastline (“the isle”) and the merchants of Sidon (“Zidon”) are also dumbfounded by the calamity (vss. 1-2).

The merchants of Tyre had used the “great waters” as the avenue by which they brought the grains of the world (“the seed of Shihor, the harvest of the Nile”) to Tyre for “revenue.” It was the “market of the nations.” But now it was gone! Those who normally would do business with the merchants of Tyre were “ashamed” and dumbfounded. When Egypt, the granary of the ancient world, heard of the sad news of Tyre’s destruction, it also was “sorely pained,” because it had lost its greatest customer (vss. 3-5).

Consequent upon Tyre’s destruction, the Phoenician sailors are told to “pass over” the seas from where they came and to find refuge somewhere in their colonies (“Tarshish”). Isaiah then asks a couple questions intending to search the hearts of the people. He answers his own questions by stating, “the Lord of Hosts hath purposed it.” He raised up the Chaldean army and allowed them to destroy Tyre, as “the pride” of the Tyrians needed to be judged. Therefore, by this judgment, the Lord brought into contempt those who were “the honourable of the earth” (vss. 6-9).

Isaiah then portrays the news spreading to Tyre’s colonies. They would now be set free! “Overflow thy land like the Nile, daughter of Tarshish: there is no more restraint.” The Lord had judged “the merchant city” by destroying “the strongholds” of Tyre. Neither would the Sidonians find rest in passing over the sea to Cyprus. Perhaps the most humiliating thing of all was that the instrument that would execute the judgment was “the Chaldeans”—a people that “did not exist” at the time of Isaiah’s prophecy. They were an insignificant people that dwelt “in the wilderness.” What little they did have at that time could only be attributed to the Assyrians. Yet, it was the Chaldeans that had set up the siege “towers” against Tyre and “destroyed the palaces” (vss. 10-14). Thus, the judgment of Tyre foreshadows the judgment of this world’s commercial system at the Appearing of Christ.

The last few verses of chapter 23 indicate that after Tyre is judged it will be revived again, but in that day its commercial trade will be for a wholly different purpose. Historically, Tyre got its deliverance from the tyranny of the Chaldean empire at “the end of seventy years” when Babylon was conquered by the Medes and Persians (vss. 15-16). Prophetically, it looks on to the time of Christ’s millennial kingdom. “Her merchandise and her hire” (the commercial gain) will be “holiness to the LORD,” meaning that it will be used solely for the support of the service and testimony of the Lord. “Her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing” (vss. 17-18).

The (Prophetic) Earth Cleansed of the Wicked

Chapter 24—Another thing that will take place at the Appearing of Christ is the cleansing of the Western prophetic earth of wicked persons by the angels. The results of this judgment are given to us in this chapter. Mr. Kelly called this chapter, “the consummation of the age.” It is a term used in Matthew 13:39 to describe the time of Christ’s second advent, when all adverse powers will be put down and His kingdom set up. It is linked in that chapter with the work of the angels when they empty the prophetic earth of “them which do iniquity” (Matt. 13:39-42). Matthew 24:40-41 tells us the result of this work: “Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.” Those who are “taken” will be snatched from the earth and cast directly into the lake of fire. The others that remain will be left to enter the Millennium.

The angels will not go out over the whole world: their work is restricted to the prophetic earth. If they went out over the whole world, there would be no further enemies to come into the land of Israel, which Scripture indicates will happen (i.e., the second attack of the Assyrian under Gog). We must remember that when Christ appears, He will deal with the West first, because it is the most responsible part of the world. The Western nations have had the greatest light and privilege by having professedly embraced the gospel of the grace of God which is presently being preached in this Christian era. Therefore, their judgment will be the severest of all. Those without faith in these gospel-enlightened lands, who will be alive at the Appearing of Christ, are the subjects of this judgment. They will not come before the Great White Throne for judgment (Rev. 20:11-15) because the Great White Throne judgment concerns the wicked dead. This class of persons that is snatched out of the earth at the Appearing of Christ will not die; they are cast alive into the lake of fire!

The armies of the West will be judged first (chap. 21), then the people that populate those lands (chap. 24). The Lord will do the former at “the brightness of His coming” (2 Thess. 2:8; Rev. 19:19-20); the angels will execute the latter at the same time (Compare Isaiah 13:9-12).

The chapter begins: “Behold, the LORD maketh the earth empty” (vs. 1). This will be the result of the angels. They will “empty” the prophetic “earth” of its wicked “inhabitants.” In the first five verses, the word “earth” should be “land,” indicating that they will begin their work in the land of Israel. Then, in verses 6-20, it is “earth,” indicating that the angels will then go farther afield to cover Europe. When this “Harvest” judgment is executed, there will be no “respect of persons” (Rom. 2:11). Regardless of social status, if they are wicked, judgment will find them out. “It shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.” The certainty of this judgment is in the fact that “the LORD hath spoken” it (vss. 1-3).

After speaking in a poetic metaphor of the severity and extent of the judgment (vs. 4), Isaiah proceeds to give the moral grounds for it. Firstly, they have “transgressed the laws,” and “changed the ordinance”—referring to God’s universal laws of moral conduct (Rom. 2:14-15). The “laws” referenced here could not be the Mosaic Law, which was given exclusively to Israel. It is the Gentiles who inhabit the prophetic earth who are the subjects of this judgment. Secondly, they have “broken the everlasting covenant,” which apparently refers to the responsibility man has to maintain peace in the earth (Genesis 9:16). Hence, corruption and violence have marked the prophetic earth, and consequently, “they that dwell therein are guilty.” It is the most responsible part of the whole world, for it is that area that has had the light of Christianity and has professed the rule of the heavens. Thus, God is justified in bringing this terrible judgment upon “them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:8). Isaiah adds, “The inhabitants of the earth are burned!” Again, this speaks of those who have been taken out of the earth in judgment by the angels. Burning symbolizes judgment (i.e., Rev. 19:20; 21:8).

Vss. 5-6—Those spared in the prophetic earth will be but a “few men!” We might ask, “Why are some spared, and some are not?” The answer is that not all are wicked. Those that reject the gospel of the grace of God will seal their doom in the Great Tribulation by believing the “lie” of the Antichrist, and thus, will receive the mark of the Beast (2 Thess. 2:8-12; Rev. 13:11-18). These “have not faith” (2 Thess. 3:2) and will be taken out of the earth by the angels at the Appearing of Christ. The “few” that will be left are those who have never heard a clear gospel, and therefore, could not be considered rejecters. When the gospel of the kingdom is preached during the Tribulation period, many of these will believe it, thus showing themselves to be righteous (chap. 13:12).

Vss. 7-12—The spared Gentiles will be greatly solemnized upon realizing that they are the objects of the mercy of God. So great will they feel the seriousness of it that all joy and mirth will be gone. “The new wine mourneth, the vine languisheth, all the merry-hearted do sigh. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth” (vss. 7-9). Isaiah then declares, “The City of Confusion is broken down, ...in the city is left desolation and the gate is smitten with destruction!” This is an allusion to Babylon’s fall, which prophetically answers to the end of Western civilization—the judgment of the Western prophetic earth (vss. 10-12).

Vss. 13-16—After the angels have done their work among the Gentiles (“the peoples”) in the prophetic earth, there will be a great paucity among the peoples in the West—like the few olives or grapes that are left on a tree or vine after a harvest (vs. 13). While the spared Gentiles will be affrighted and solemnized, those from the ten tribes of Israel who have been scattered throughout the prophetic earth will sing songs of joy! They will be awakened to realize that their Messiah has come. Consequently, they will “lift up their voice, they shall shout for the majesty of Jehovah.” They will “glorify Jehovah in the East” and the “name of Jehovah, the God of Israel, in the isles of the West.” From “the end of the (prophetic) earth,” songs will be sung to the Lord by the returning tribes of Israel. Their theme will be: “Glory to the Righteous One!” (vss. 14-16a)

However, while the tribes of Israel rejoice, the godly Jewish remnant (whom Isaiah portrays, using the first person) will be emotionally and physically emaciated. Having gone through the Great Tribulation in the land of Israel under the oppression of the Antichrist, they will say, “My leanness, my leanness, woe unto me!” As they reflect upon their ordeal, they will bemoan what “the treacherous dealers” (Antichrist and the apostate Jews) have done to them (vss. 16b).

Vss. 17-20—Isaiah then summarizes the extent of the judgment that has been before us, saying, “The earth is utterly broken down, the earth is clean dissolved.” He concludes by stating, “It falleth and shall not rise again,” meaning that the establishment in the West (the prophetic earth) will not be rebuilt in the Millennium! (vss. 17-20)

The Devil and His Angels Confined to the Abyss

Chap. 24:21-23—In clearing the whole scene to make way for the reign of Christ, God will not stop at the judgment of men in the prophetic earth. Satan and his angels will also be judged. “Jehovah will punish the host of the high ones on high, and the kings of the earth upon the earth. And they shall be brought together, as an assemblage of prisoners for the pit, and shall be shut up in prison.” Then, “after many days,” that is, after the Millennium has run its course, the “prisoners” shut up in “prison” will be “visited” for further judgment. They will be released out of the abyss (the bottomless pit) and will deceive the nations and lead them against the holy city, but they will be taken for eternal judgment be cast into the lake of fire.

Isaiah 25-26:19 - The Restoration of Israel

After Christ has appeared and effected the Harvest judgment (chaps. 21-24), He will undertake to restore Israel (chaps. 25-26). As we have stated earlier, this will happen in two phases. First to be restored to the Lord will be the Jewish remnant. They will be delivered from the terrible oppression of the Beast and the Antichrist by the Assyrian cutting down the apostate Jews who carried on the persecution on behalf of the Beast and the Antichrist. (The Lord Himself will judge those two leaders – Revelation 19:20.) In phase two, following the Jew’s restoration, the Lord will send His angels and they will gather the ten tribes of Israel, who will return to their homeland and be restored to the Lord (Matt. 24:31). Hence, the work of the angels at the Appearing of Christ is twofold; first, to take the wicked out of the prophetic earth, and second, to gather the elect of the ten tribes of Israel to their homeland for blessing. One is an act of judgment and the other an act of blessing.

The Deliverance and Restoration
of the Remnant of Jews—the Two Tribes

Chapter 25—With the Lord having returned, the focus of the Jewish remnant will quickly turn from their occupation with their emaciation (chap. 24:16) to great joy. They will have undergone an incredible trial during the Great Tribulation. They will lift up their hearts in thankful praise to God for His intervention on their behalf. The 25th chapter describes the praise of the delivered Jewish remnant at that time. They will praise the Lord for the “wonderful things” He has done for them, and for His “faithfulness” by intervening to perform His “counsels of old” concerning Israel (vs. 1).

Vss. 2-3—They will also celebrate the fall of Babylon (the Western powers under the Beast), for on account of Babylon’s demise they have found deliverance. “Thou hast made of the city a heap, the fortified town a ruin, the palace of strangers to be no city!” Again, it is stated that “it (Babylon—i.e., the establishment in the West) shall never be built.”

Vss. 4-5—As the delivered remnant praise the Lord with overflowing hearts, they will review His ways of goodness by miraculously preserving them from the designs of the Beast and the Antichrist. Though many attempts were made to exterminate these faithful Jews, the Lord sheltered them as “a fortress to the poor, a fortress for the needy in his distress, a refuge from the storm, a shadow from the heat.” The attempts of the enemy (“the blast of the terrible ones”) were thwarted as “a storm against a wall.” Compare Psalm 91. The remnant, therefore, have great cause to rejoice. The Lord has “subdued the tumult of strangers,” and consequently, “the song of the terrible ones is brought low (silenced).”

Vss. 6-7—Realizing that the kingdom is about to be established according to the Old Testament Scriptures, the Jewish remnant anticipate blessing going out over the whole world—even unto the Gentiles! This is a great proof that they have been truly restored to the Lord. Their prejudice against the Gentiles will then be gone. Instead, they foresee the Lord making “unto all peoples (Gentiles) ... a feast of wines” in “this mountain”—Jerusalem. When the Millennium begins, many nations will come to partake of the blessing of the Lord in that city (Isa. 14:1; 56:3-7; 60:4-5; Zech. 2:11; 8:23; Psa. 47:9; 72:10-12).

Moreover, another result of the Lord’s coming to establish His kingdom is that “the veil which veileth all the peoples” will be taken away. This means that there will no longer be any mystery connected with God’s purposes regarding Israel. When the Millennium is established, the entire world will know of His purpose to bless Israel and the nations under the reign of Christ. The mystery of God’s dealings with Israel will then be over. With the Lord having appeared, this is now about to take place.

Vs. 8—For many centuries Israel has been dispersed among the nations, lying in a state of national death and being nonexistent as a nation on earth. (Only until recently has Israel reappeared as a commonwealth – 1948.) But now, since the Lord has returned, His “receiving of them” is “but life from the dead” (Rom. 11:15; Isa. 26:19; Ezek. 37:1-14; Dan. 12:2-3; Hos. 6:2; 13:14). In that sense, “He will swallow up death in victory.” This is not speaking of resurrection in its literal sense—i.e., people being brought to life out of physical death. But rather, it is speaking of Israel’s national reappearance in the earth; not just a remnant of the Jews (as there is today in the land of Israel), but as a remnant of all twelve tribes. In that day all “tears” will be wiped away, and “the rebuke” that the Lord has placed upon Israel by having the Gentiles rule over them, will be removed. Thus, “the times of the Gentiles” will be over (Luke 21:24). No hostile power from this point forward will ever again be allowed to touch Israel (Nah. 1:12). Their assurance of the Lord’s protection will be that “the LORD hath spoken it.”

Vs. 9—Being restored, Israel will own the Lord Jesus Christ as their God. “Lo, this is our God.” They waited for their Messiah to come and deliver them. And now, having come and accomplished their deliverance and restoration, they are confident that He will deliver them from any further enemies that might attempt to harass them (i.e., the Assyrian’s second attack), declaring, “He will save us!” They are, therefore, able to leave it all in His hand and “be glad and rejoice in His salvation.”

Vss. 10-12—With their confidence in the Lord brimming, their faith soars high as they anticipate that “the hand of the LORD” will establish Israel (“this mountain”) as the head of all nations. They foresee people such as the Moabites, who have been a thorn in their side, “trodden down under Him, even as straw is trodden down for the dunghill.”

In chapter 26, the Jewish remnant continue to celebrate their deliverance in a “song” of praise. Jerusalem is contrasted with Babylon (the Western powers) under whose oppression they have been during the Great Tribulation. Now it is no longer Babylon, but Jerusalem that is said to be “a strong city,” because the Lord is there! (vs. 1)

Vss. 2-6—Amidst their joy and celebration, the Jewish remnant anticipate the return of their brethren, the ten tribes of Israel. With their faith reaching to great heights, they say, “Open ye the gates, that the righteous nation which keepeth the truth may enter in” (vs. 2). Note, it is the nation, the whole twelve tribes that is in their thoughts. They will give the Lord “no rest” until it is accomplished (Isa. 62:7). While they wait for the return of the tribes of Israel, they express their confidence in Him, saying: “Thou wilt keep him in perfect peace, whose mind is stayed on Thee” (vs. 3). They encourage one another to “trust ye in the LORD forever” (vs. 4). They also remind themselves that if the Lord “bringeth down them that dwell on high; the lofty city” and “layeth it low” (a reference to the fall of Babylon), then He can surely keep “the steps of the needy”—(His people) from any enemy that might rise up against them (vss. 5-6).

Vss. 7-9—The remnant will then review the exercise of soul that they had when passing through the Great Tribulation. They recall the Lord’s goodness to them when He, “the Upright,” made “the path of the just even.” He had worked behind the scenes by providentially preserving them through many difficulties (Rev. 12:14-16). And now having passed through it, they look back and rejoice that He has worked out all their difficulties. The path of the Remnant has been made “even” indeed! (Psa. 18:29-30) They had waited for the Lord’s deliverance with their heart’s desire being toward His “name” (Jehovah). They sought Him “in the night” (the Tribulation period) and now with His judgments in “the (prophetic) earth,” they anticipate that all “the world” (the nations lying outside the prophetic earth) will “learn righteousness.” This will happen when Christ’s kingdom is set up over the whole world. “He will judge the world in righteousness” (Psa. 96:10-13; Acts 17:31).

Vss. 10-11—While the world, in general, will learn righteousness, there will be those (“the wicked”) who will refuse it, even though “favour” will be shown to them. If they continue to “deal unjustly, and will not behold the majesty of the Lord,” His hand will be “lifted up” upon them in judgment. Some, because of the hardness of their unbelieving hearts, “will not see” (spiritually) and will refuse to submit to Him. Therefore, when His judgment falls upon them “they shall see”—but then it will be too late. “The fire which is for Thine adversaries shall devour them.” All this shall be so because of the Lord’s “jealousy for the people,” Israel. He is going to redeem them by His judgments. It is noteworthy that since the Lord is viewed as having returned to Israel, the remnant will call their land, “the land of uprightness.” It had previously been marked by unrighteousness through the wickedness of the Antichrist.

Vss. 12-13—The Spirit of prophecy then speaks of the blessing of the Jews. Isaiah records the confidence they will have in the Lord in that day, saying: “Lord, Thou wilt ordain peace for us” (vs. 12). The fact that they are seen here again anticipating this shows that worldwide peace will not yet be established at this point, even though the Lord is viewed as having returned and is in Jerusalem. They also say, “Other lords beside Thee have had dominion over us.” This refers to the Gentile dominion under which the Jews have been subjected nationally. However, having been delivered, they will freely acknowledge the Lord, saying, “By Thee only will we make mention of Thy name” (vs. 13).

These “lords” are not persons, such as the Beast and the Antichrist, but rather, Gentile national powers. The statement in the following verse shows this. They go on to say, “They are dead, they shall not live; they are deceased, they shall not rise” (vs. 14). Persons such as the Beast and the Antichrist will not die physically when the Lord judges them. Nor will they be raised to stand before the Great White Throne; they are instead, cast alive into the lake of fire (Rev. 19:20). They will however, experience “the second death,” which refers to their eternal separation from God (Rev. 20:6). Moreover, it says that “they shall not rise.” Yet it is clear from Scripture that all the dead will indeed rise—both the righteous and the lost
(1 Cor. 15:22-23; John 5:28-29). These two verses, therefore, could not be speaking of dead persons literally, but of the Gentile powers that have lorded over the Jews and have had their national power decease. These nations the Lord has “visited and destroyed,” and they will never again rise to prominence in the earth. He has “made all memory of them to perish.”

Vss. 15-18—In contrast to the Gentile nations not rising again, the next series of verses tell us about the opposite for Israel. They will be raised up to have a prominent place in the earth. The restored Jew’s faith continues to soar as they anticipate the whole nation (a remnant from all twelve tribes) being restored, saying: “Thou hast increased the nation O LORD, Thou hast increased the nation” (Isa. 9:3; Psa. 115:15; Rom. 11:26). They also anticipate the Lord extending “all the boundaries of the land” so that the tribes of Israel will have their full inheritance as promised to Abraham (Gen. 13:14-17; 15:18; Josh. 1:4). They know that their restoration will not be complete until these things are accomplished.

What follows is the remnant’s prayer and confession. They had “sought” Him in the time of “trouble” when He humbled and chastened them during the Great Tribulation, being a time of great trial, like a woman travailing in birth (Isa. 66:7-9). But now that the Lord has come and brought deliverance for them, they readily confess that all of the nation’s efforts in the past toward independence and freedom have been fruitless without Him. Through it all they “have not wrought any deliverance” for themselves. They have not been able, by all their devices, to put down the Gentiles that have long harassed the nation of Israel.

The Restoration of the Remnant
of the Ten Tribes of Israel

Chap. 26:19—Then, in answer to the remnant’s desire to see the whole twelve tribes of Israel blessed in their land, the Lord promises them that the nation of Israel will be raised up, saying: “Thy dead shall live, My dead bodies shall arise.” Here, the Lord owns the scattered ones as His people. By saying, “My dead bodies,” the Lord is not referring to literal resurrection, but to Israel’s national resurrection (Rom. 11:15; Dan. 12:2; Ezek. 37; Hos. 6:2). The Lord then calls them to “awake and sing,” and to arise out of the “dust.” This will happen when the Lord causes the ten scattered tribes to have new desires after Himself through being born again (Ezek. 36:25-26; John 3:1-8; James 1:18; 1 Peter 1:23). They will begin to long for their proper earthly place in “the courts of the LORD” (Psa. 84:1-4). The Lord will then send His angels, and “they shall gather His elect from the four winds” (Matt. 24:31; Ezek. 20:33-34; 36:24-28). A mixed multitude will come with them. Many, though being Israelites by blood, will not have faith because they are not born of God. They may have Abraham’s blood, but they won’t have Abraham’s faith (Rom. 9:6-8; Gal. 3:6-9). The Lord Himself will “sift” these ones out at the borders of the land, having proved those who are Israelites “indeed” (Ezek. 11:9-12; 20:34-38; Amos 9:9-10; Psa. 135:13-18; John 1:47). Those that are real will be allowed to come into the land and join the joy and singing of the remnant of Jews. Thus, there will be a national revival of a remnant of all twelve tribes of Israel. They will form the nucleus of the nation in the millennial kingdom of Christ.

Restored Israel Takes Refuge Under
the Protection of the Lord

Chap. 26:20-21—Then, because the Indignation is not yet over, the Lord will encourage the newly revived nation of Israel (a remnant of all twelve tribes), to take shelter under His wing. “Come, My people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast” (vs. 20). The Lord will then explain why they need to rest under His protection; He is about to deal with the remaining hostile nations of the earth, and his people’s safety comes first. “For behold, the Lord cometh out of His place (Zion) to punish the inhabitants of the earth for their iniquity” (vs. 21; Zeph. 3:8).

Isaiah 26:20-27:5 - The Vintage (Winepress)

The Second Attack of the Assyrian—Gog

In Isaiah 27, the Lord slays “leviathan the piercing serpent.” This frightful “monster” is also called “the dragon that is in the sea.” What enemy could this be? The references to the “serpent” and the “dragon” point to the subtle foe behind the scenes—the master-mind of evil, Satan. It answers to evil operations being carried out by evil men who have been affected by Satan’s influence. The “sea” figuratively represents the Gentile nations (Rev. 17:15; Isa. 17:12, etc.). “Leviathan,” therefore, is symbolic of Satan’s work against Israel being carried out by the Gentiles—i.e., the Assyrian (vs. 1). The circumstances that give rise to this judgment of the Lord will be the attack by Gog (Russia) who assumes the role of the Assyrian in the end. This enemy will come down from the far (“uttermost”) north in an attempt to overthrow newly restored Israel (Ezek. 38:10-17).

The Lord Guards His Vineyard

Chap. 27:2-5—The Lord, however, will preserve His “vineyard,” (Israel) by His divine care when the Assyrian attacks. So great and sure is His protection that His people are called to rejoice and “sing.” He has pledged, “I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.” (See also Psa. 46:5).

Vs. 4—The Lord then challenges His adversaries: “Oh that I had briars and thorns in battle against me!” Briars and thorns are a figure of worthless persons—the sons of Belial (2 Sam. 23:6; Psa. 118:12; Eccl. 7:6; Isa. 9:18; 10:17; 33:12; Ezek. 28:24; Mic. 7:3-4; Nah. 1:10; Heb. 6:8). He then quickly warns: “I would march against them, I would burn them together.” This, of course, speaks of their destruction, as fire and burning symbolize judgment.

Vs. 5—In keeping with the Lord’s ways with man, at the time of His wrath, He remembers mercy (Hab. 3:2). He says, therefore, “Or let him take hold of My strength, that he may make peace with Me: and he shall make peace with Me.” What an option if they only had the faith! If they would submit to Him, there would be mercy (Psa. 2:12; 81:15). However, on this occasion there is no such thought with Gog (the Assyrian in its final form), and consequently, they are trodden down in judgment by the Lord personally. This could be called the Lord’s Winepress judgment or Vintage (Isa. 33:10-12; 34:1-8; 63:1-6; Rev. 14:17-20).

(There is to be one more judgment that will take place before the Millennium, though it is not given in Isaiah’s prophecies—the Sessional judgment spoken of in Matthew 25:31-46. This Sessional judgment will take in all the nations of the world that have not participated in the battles during the Indignation. It will be a calm session during which the Lord Jesus Christ will sit upon “the Throne of His Glory” on earth, judging the nations assembled before Him. This will conclude the Lord’s judgment of the world and prepares the way for His reign as King over all the

Isaiah 27:6-13 - The Millennium

With the Assyrian power judged and never to rise up in hostility again, the Indignation ceases. In reviewing these chapters, we have seen the Indignation (a period of 75 days) cover the indirect judgments of the Lord during the Consumption, followed by the direct judgments of the Lord in the Harvest and the Vintage. Between the Harvest and the Vintage, the restoration of a remnant of all twelve tribes of Israel has taken place.

Chap. 27: 6—The Millennium will now begin with Israel being established in a place of prominence in the earth. “In the future Jacob (Israel) shall take root.” They will have the place that God purposed for them, as head of all nations (Deut. 28:13). There was a time when they were “an empty vine” (Hos. 10:1; Jer. 2:21), but now being restored, they will be a blessing to the whole world. “Israel shall blossom and bud, and they shall fill the face of the world with fruit.”

A Recap of the Lord’s Ways in Restoring Israel

Chap. 27:7-13—In concluding this group of chapters in the second division of the book of Isaiah, the prophet reminds us that the road which brings Israel to this place of blessing is through chastening. In retrospect, Isaiah asks, “Hath He (the Lord) smitten him (Israel), as He smote those (their enemies) that smote him (Israel)? Or is he (Israel) slain according to the slaughter of them (their enemies) that are slain by Him (the Lord)?” The answer is no! He has brought judgment upon Israel for their sin and rejection of the Lord. But all the while they have been set aside (His “sending her away” – Isa. 50:1; Rom. 11), His dealings in judgment with them have been “in measure.” His perfect wisdom measured out exactly what was necessary to bring them to a point where they would be ready and willing to receive Him. All that He allows to happen to them is calculated to produce the necessary repentance. “He does not afflict willingly nor grieve the children of men” (Lam. 3:33; Job 34:23). There is a “need be” for it (1 Peter 1:6-7). And when divine love sees fit to afflict one of His children, He feels it with them. “In all their affliction He was afflicted, and the Angel of His presence saved them: in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old” (Isa. 63:9).

Vss. 8-9—By His “rough wind” He will carefully winnow away all that is not of Himself in His people (Psa. 139:3). “By this,” smiting and chastening, shall “the iniquity of Jacob be purged.” The idols that held their hearts’ attraction will be judged and “crumbled in pieces.” In the end, they will lean wholly upon the Lord.

Vss. 10-11—To reach this divine end there will be a complete desolation of the land, and all that the Jews have built up for them-selves in the land will be devastated. So thorough will the devastation be that even a “defenced city will be desolate.” The land will be left “like a wilderness” (vs. 10). This will all happen at the time of the 1St attack of the Assyrian—the King of the North. When the Lord carries out this judgment, the people in the land that are “of no understanding”—i.e., the apostate Jews who will receive the Antichrist will be cut down in judgment. He “will not have mercy on them, and He that formed them will show them no favour” (vs. 11).

Vss. 12-13—After the Assyrian has done the Lord’s work by cleansing the land of the apostates, the Lord will “beat off” that enemy, “from the flood of the river (the Euphrates) unto the torrent of Egypt (the river of Egypt, not the Nile)” (vs. 12). In other words, the Lord will clear the full extent of the land as promised to Abraham (Joel 2:20; Isa. 17:13; Gen. 15:18). Having done this, the Lord will gather the ten tribes back into the land of Israel to join the remnant of the two tribes in the worship of the Lord. “Ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem” (Matt. 24:31; Lev. 23:24-25).

Isaiah 28-29 - An Introduction

As the first two divisions in the book began with judgment and ended with a song of praise and millennial blessing, the third division follows the same pattern. This division (chaps. 28-35) is like the previous divisions, in that it goes back to the beginning of the Indignation and develops things in prophecy from that point forward, until the Millennium is reached. It contains six “woes.” The first five are pronounced against Israel; the sixth is against Assyria.

Introduction

Chapters 28 and 29 form the introduction to this series of prophetic utterances. These two opening chapters focus briefly on the two attacks of the Assyrian during the Indignation, showing the restoration of Israel between these attacks, with the Millennium coming in afterward.

The Overflowing Scourge—the Assyrian’s First Attack

The prophecy in chapter 28 has its historical application in the fall of Samaria. It was given in the first couple of years of Hezekiah’s reign before Shalmaneser and Sargon (kings of Assyria), took the city of Samaria (2 Kings 17:3-6; Isa. 20:1). Those Assyrian inroads are a foreshadow of the first attack of the Assyrian on the land of Israel in the future.

The Northern Part of the Land Devastated

Chap. 28:1-6—Isaiah begins this prophecy by saying, “Woe to the crown of pride, to the drunkards of Ephraim!” (vs. 1) The “crown of pride” refers to the city of Samaria, the capital city of the northern kingdom of Israel. It is called a “crown” because the city was situated on a hill that was shaped like a crown. The people are called “the drunkards of Ephraim,” because they were intoxicated with their own importance, and thus, were insensible to the Word of God. They had long disregarded the Lord and now judgment was about to fall upon them. However, before this happens, the Lord gives this one final warning (“Woe”) to them.

We might well ask, “Why are the people called ‘Ephraim?’ ” It is a term used by the prophets to signify the ten tribes of Israel. This was because the tribe of Ephraim had become the administrative center of the northern kingdom of Israel. Therefore, when the term “Ephraim” is used in Scripture, it often refers to the ten tribes as a whole. But “Ephraim” also signifies the land where the ten tribes resided, which is the northern part of Israel. As we have had in the ninth chapter, and now here, Ephraim refers (in its future application) to the northern part of the land of Israel, rather than to the ten tribes that once inhabited it, because at this point in the unfolding of prophecy when the first attack of the Assyrian occurs, the ten tribes will not yet have returned to their land. As we have noted, they will return after the first attack of the Assyrian (Isa. 9:3; 10:20-21; 26:15-19; 28:23-29), and after the Lord’s Appearing (Matt. 24:29-31). The reference to Ephraim in this passage, therefore, is prophetic of the Jews who will settle in the northern part of the land in the early part of the seventieth week of Daniel. Since the Assyrian will come down from the north, that part of the land is to be first affected.

Isaiah continues by saying that the “glorious beauty” of Samaria (which was literally situated at “the head of the fat (or fertile) valley”), is “a fading flower” (vs. 1b). Historically, the reason for this was that the Assyrians had invaded the land and were about to besiege the city of Samaria (2 Kings 17:5).

Vss. 2-4—The inroads of “a mighty and strong one” (the
Assyrian) are likened to “a storm of hail” and “a flood of mighty waters” that were sweeping through the land from north to south. All this is but a foreshadow of the Assyrian (the King of the North) whom God will use to “cast down” the apostate Jews who will have received the Antichrist. They, too, are going to be “trodden under feet” (Isa. 10:6). The eagerness of the Assyrian to take the land is likened to a hungry man spotting “an early fig before the summer” (before it has ripened), and “swallowing it up” on sight.

Vss. 5-6—When the Assyrian sweeps through the land, only “a remnant [residue]” of the people will survive the judgment. In the end, this little remnant will see the glory of “the Lord of Hosts” when He appears for their deliverance and shows Himself to them at the Mount of Olives (Zech. 14:4-5). In contrast to Samaria’s fading crown, in that day the Lord will be “a crown of glory” and “a diadem of beauty” to them. “The spirit of judgment” (discernment) and “strength” will be given to them for the place that they will occupy in the administration of His coming kingdom.

The Southern Part of the Land Devastated

Chap. 28:7-22—Isaiah then turns and points at the southern kingdom of Judah saying: “These also have erred through wine, and through strong drink are they gone astray.” Those in the place of responsibility at Jerusalem were guiltier than those in the northern kingdom of Israel. Whether it was “the priest,” “the prophet,” or the people, they had wholly lost their discernment having “erred in vision” and “stumbled in judgment.” Even the altars (“tables”) at Jerusalem were defiled! Prophetically, this is an application to the apostate Jews who will be in the south of the land of Israel and who will be led “astray” into apostasy by the intoxications of the Antichrist (2 Thess. 2:9-11; Rev. 9:2; 16:10; Joel 2:31; Isa. 5:30; 8:22). Consequently, they will be devoid of the knowledge of God.

The next series of verses (vss. 9-13) shows that their absence of knowledge in divine things will not be because God had not made it available to them. To the contrary, the Lord sought to “teach knowledge” and “make to understand” all who would hear, in the plainest and simplest terms possible. “Precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little....” This is the normal way in which God teaches from His word —a little at a time. But because they were unbelieving, He would use another method to instruct; but with “stammering lips and another tongue will He speak to this people.” This refers to the Assyrian desolator whom the Lord will use to speak to them in a governmental chastisement. The Lord promised “the weary to rest” and to receive “refreshing” through believing, but “they (the apostates) would not hear.” Because of their sad state, the understanding of “the Word of the LORD” (probably ministered through the voice of the remnant) will be hidden from them. Darkness will gradually envelop them—“...here a little, there a little,” until they “fall backward, and be broken, and snared, and taken” in the Antichrist’s apostasy.

Vss. 14-15—Isaiah then warns the arrogant rulers in Jerusalem who are the Antichrist’s chief government officials. They are confident that the Assyrian (“the overflowing scourge”) will not be able touch them when he passes through the land because they have made a “covenant” with the Beast (the Western powers) for protection (Dan. 9:27; 11:38). “We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves.” It is not actually that the apostate Jewish rulers believe they have aligned themselves with death and Sheol. But rather, Isaiah puts these words into their mouths to depict their folly. In vain the Jewish rulers think they will escape.

Vs. 16—In contrast to the Beast’s supposed protection that will not stand, God will lay in Zion, “a Stone, a tried Stone, a precious Corner-Stone, a sure foundation,” which is Christ Himself (Psa. 118:22). He is the “sure foundation” upon which God will establish the kingdom. And those having faith (the Jewish remnant) will patiently wait for its establishment, though their faith will be sorely tried by the sorrows of the Great Tribulation (Psa. 27:14; 37:7; 40:1; Rev. 13:10). Indeed, all that trust in Him “shall not be ashamed,” for God will bring it to pass in His time (vs. 16).

Vss. 17-20—Notwithstanding, in order for the kingdom to be established upon Christ’s shoulder (Isa. 9:6), Jerusalem, the center of its administration, must be cleansed. Everything that the Antichrist will bring in must be cleared away. To do this work the Lord says: “I will appoint judgment for a (measuring) line, and righteousness for a plummet.” These are instruments that a builder uses when he is about to lay a foundation. Since God is about to lay the foundation of the kingdom, the spirit of prophecy uses such terms to describe the preliminary work that must be done. The hailstorm and the overflowing waters (two figures previously used to describe the Assyrian inroads – Isa. 8:7-8; 28:2) shall “sweep away the refuge of lies,” and will “overflow the hiding place.” Jerusalem will be “plowed as a field” (Mic. 3:12) and the scornful rulers together with the people (the apostate Jews) will be “trodden down by it.” The “covenant with death” and the “agreement with Sheol” shall not stand. Isaiah assures them that “as it passeth through it shall take you.” Even “the report” of it will strike “terror” into their hearts! As a small blanket is not sufficient to cover a person, there will be no place for the people to hide from the invading armies of the Assyrian.

Vs. 21—The overflowing scourge that will overrun the Jews in that day is compared to the slaughter of the Philistines “in Mount Perazim” when God, through the armies of David, ran over the Philistines like “the breaking forth of waters” (1 Chron. 14:11). It is also likened to the slaughter of the Amorites “in the valley of Gibeon” where the Lord used “hail” to crush His enemies (Josh. 10:10-11). To repeat, hail and overflowing waters are two figures used to describe the Assyrian inroads. This work of judgment upon the apostate Jews is called a “strange work” and a “strange act,” because it is not God’s desire to judge His professing people. He loves mercy rather than vengeance. His very nature is love, and therefore, judgment is foreign to His heart (1 John 4:8). However, the rebellion of men has made Him a Judge; and when He acts in that role it is a “strange” work to Him because He desires to bless man rather than to judge him.

Vs. 22—Isaiah then gives a concluding warning to the mockers of Jerusalem. “Now therefore, be ye not scorners, lest your bonds be made strong,” warning them that the kingdom of Judah was in danger of being carried into captivity. Prophetically, this answers to what the prophet Zechariah tells us. Half of the population of the city of Jerusalem will be carried off as captives by the northern invaders when the “consumption” is upon “the whole land” (Zech. 14:2).

The Restoration of Israel

Chap. 28:23-29—The latter part of the chapter is a parable, showing that after the Assyrian has passed through the land (the first attack led by the King of the North) the Lord will regather and restore the ten tribes of Israel. This will occur just after He appears (Matt. 24:31). As we have seen in previous chapters, the Lord will first judge the Western confederacy under the Beast and the King of the North who will return out of Egypt (Dan. 11:44-45). Then, having done that, He will undertake Israel’s restoration.

In this series of verses, Israel is viewed as Jehovah’s plot of ground which He tends as a farmer. First, He employs “the plowman” (the Assyrian) to tear up “his ground” (Israel), breaking up “the clods” (the apostate Jews). Then, there is a sowing of new seeds. This is a picture of the scattered tribes of Israel being brought in and planted “in an appointed place”—the land of Israel (Amos 9:15; Jer. 24:6; 32:41). This will result in their bearing fruit to God (vss. 23-25). As mentioned, the restoration of the ten tribes of Israel to their land will take place after the King of the North passes over the Jews (the first attack of the Assyrian), but before Gog comes down from the far north (the second attack of the Assyrian). Thus, their return to the land of Israel will be between the two attacks.

In summarizing the Lord’s dealings with Israel, Isaiah inserts a word of comfort to teach us that His ways are perfect. He compares the “discretion” of an earthly farmer with the wisdom of the Lord (vs. 26). Just as an earthly farmer knows what instrument to employ when harvesting his crops, the Lord, in dealing with His people so that they will bring forth fruit to God in the end, knows exactly how to separate the grain (the real believers) from the worthless husks (the apostates) without destroying the grain. Plowing is not an end in itself; and neither are the chastisements of the Lord. The Lord will not chastise His people indefinitely, any more than a farmer would continue plowing his field after it has been done. For Israel, when the plowing is complete and repentance is reached, they will bear fruit for God. In that day, they will say: “From me is Thy fruit found” (Hos. 14:8). “As for God, His way is perfect” (Psa. 18:30). Truly “He is wonderful in counsel” and “great in wisdom” (vss. 27-29).

Woe to Ariel—the Second Attack of the Assyrian

Chapter 29—As mentioned, when Israel (a remnant from all twelve tribes) is in their land and restored to the Lord, the second attack of the Assyrian (under Gog) will take place (Ezek. 38). This is given in the 29th chapter. The immediate application of this prophecy points to the days of Sennacherib, the king of Assyria, when the Lord miraculously intervened to destroy his armies (2 Kings 19:31-35). The future application, however, looks on to Israel’s future deliverance from the attacking armies of Gog.

“Ariel,” meaning ‘the lion of God,’ is Jerusalem (vs. 1a). It is called this because it is viewed as the place of God’s rule on earth. As the lion rules the animal kingdom, God’s intention for Jerusalem is that it would be the place of administrative rule in Christ’s kingdom on earth. In the prophetic unfolding of things, Christ will now be there as Israel’s King. In His ruling capacity, He is “the Lion of the tribe of Juda” (Rev. 5:5). “Ariel” also means ‘the hearth of God,’ indicating that the city is destined to be the center of God’s holy feasts, being vested with the temple, the priesthood, the altars, the sacrifices, etc.

As in the days of David when He encamped against Jerusalem (2 Sam. 5:6-8), in a coming day (after the Lord has appeared and restored Israel) the whole nation will be surrounded by enemy armies. The Indignation will not be over until these last enemies are dealt with. The Assyrian (Gog) having gathered many nations into a huge confederacy, will march against Israel with the intent of overthrowing the newly established commonwealth (Ezek. 38:10-12). The Lord will use the occasion to teach Israel a great lesson; and that is, to forsake all and to wholly trust Him. We must keep in mind that the ten tribes will not go through the Great Tribulation in the land under the persecution of the Beast and the Antichrist, as will the Jews—the two tribes. They will still be scattered to “the four winds” when that time of trouble comes upon their brethren in the land of Israel. Not having gone through it, they will not have profited from that ordeal, and thus, will not have learned to trust the Lord in this matter. But now, under this present attack, the whole nation (especially the ten tribes) will learn this important lesson.

Being true Israelites, they will have a great appetite for their ancient religion and will begin at once, upon their restoration, to offer sacrifices as in times past. “Add ye year to year; let the feasts come round!” (vs. 1b) However, they must learn that though their feasts and sacrifices have a place in the worship of God, mere forms and rites will not avert the storm that has risen up against them. Only the Lord can accomplish this. They must be taught to trust Him, and Him alone; and with this present distress they will learn dependence.

Vss. 2-4—Accordingly, the Lord will allow the enemy to approach the newly restored nation. Isaiah actually puts it as though the Lord Himself causes the attack. “I will distress Ariel,” and “I will camp against thee round about, and will lay siege against thee.” He will, in fact, draw Gog down from the north (Ezek. 38:4). The result of all this will reduce Israel to utter extremity. They will be greatly distressed with “heaviness and sorrow,” and will be “brought down, and shall speak out of the ground.”

Vss. 5-8—Since man’s extremity is God’s opportunity, the Lord will use the occasion to display His delivering power. The Assyrian will not be successful in this attack. As the armies of Gog approach the borders of Israel, the Lord will “roar out of Zion” and destroy them (Isa. 26:21; Joel 3:16; Amos 1:2). “The multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant, suddenly.” The “multitude of all the nations that fight against Ariel” will be “visited of the LORD of hosts” with judgment. Israel’s deliverance will be so quick that their enemies will disappear like “a dream” in the night. The Assyrian too will be like a “hungry man” and a “thirsty man” who dreams of devouring a feast, but when he awakes, he is disappointed to find that he has nothing. Thus, the Lord will deliver Israel.

The Moral Cause for the Chastening
of the Lord by the Assyrian

Chap. 29:9-16—These next verses in chapter 29 rehearse the moral condition of the nation that has called for the first and second Assyrian attacks.

Vs. 9—The people were spiritually blind—a condition they had brought upon themselves. “Be astounded and astonished, blind yourselves and be blind.” It began back in the days of the Lord’s ministry on earth. They closed their eyes to Him, refusing to see Him as their Messiah, and thus, brought blindness on themselves. He said, “This people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them” (Matt. 13:15; 15:14). Resulting from blindness, the people became insensible, which Isaiah portrays under the figure of a drunken man. “They are drunken, but not with wine; they stagger, but not with strong drink.”

Vss. 10-12—In addition to blinding themselves, the Lord added His governmental judgment, and “poured out upon you the spirit of deep sleep, and hath closed your eyes” (vs. 10). See also Psalm 69:23 and Romans 11:7-10. Thus, their eyes have been doubly closed; first, by their own doing, and then by the Lord’s judicial action. Whether it is “the prophets,” the “chiefs,” or “the seers,” the result has been the same. The nation will be characterized by an appalling ignorance of the truth of the Word of God on the part of both the educated (“one that is learned”) and the uneducated (“him that is not learned”). It will be a “sealed” thing to them (vss. 11-12).

Vss. 13-14—Consequently, through the long years of their dispersion (also when gathered back into their land in the first half of Daniel’s seventieth week), the mass of the people have gone on with their religion superficially. They have only drawn near to God “with their mouth, and with their lips.” “Their heart is removed far” from Him (vs. 13). They have proved to be mere formalists and hypocrites, “taught by the precepts of men” (Mark 7:1-23). The Lord would, therefore, do His “marvellous work among this people.” The “wisdom of their wise men” would be confounded, and “the understanding of their intelligent ones” would be “hid” (vs. 14).

Vss. 15-16—Isaiah then denounces the nation’s independence of the Lord. In their attempt to solve their problems they had sought certain political alliances and acted as though the Lord did not see or know what they were doing. Spiritually, they had things turned “upside down,” and instead of looking to Him for help and deliverance, they acted independently. They put the clay in the place of the divine Potter, presuming that they had no need of Him.

The Millennium

Chap. 29:17-24—The Lord promised that soon all would be reversed. “Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed a forest.” When the millennial kingdom of Christ comes in, all will be turned the right side up. Israel’s deafness and blindness in the things of God will be taken away (vss. 17-18). “The meek” and “the poor” (the remnant) will be delivered, and consequently, they will “rejoice in the Holy One of Israel” (vs. 19). Moreover, “the terrible one” (the lofty Assyrian) will be abased and “the scorner” (Antichrist) will be “consumed.” And “all that watch for iniquity” (the apostate Jews) will be “cut off” by the judgments of the Lord (vss. 20-21).

The shame of Israel’s sin and failure will be wiped away in that day. “Jacob shall not now be ashamed, neither now shall his face wax pale.” The restored nation will consist of a remnant from all twelve tribes of “the house of Jacob” (“his children” – Isa. 49:20-21; Rom. 11:26) and will recognize that their restoration is truly a work of the Lord’s hand (vss. 22-23). Their insensibility will turn to spiritual understanding and earnestness in the things of God, thus displaying a complete reversal of Israel’s present condition (vs. 24).

Isaiah 30-35 - Details of the Assyrian's Two Attacks & the Millennium

Having briefly stated the two great movements of the Assyrian in the introduction to this third division (chaps. 28-29), Isaiah now gives further details surrounding those circumstances. The next series of chapters (chaps. 30-35) go back over that same period (the Indignation), giving more details, and end up with the subject of millennial blessing in the kingdom of Christ.

The Moral Condition of the Mass of the Jews

Chap. 30:1-2—A faithless condition of the Jews in Isaiah’s day is described in the first part of the chapter. It is a picture of the faithlessness of the apostate Jews who will be in the land of Israel in a coming day. The people were seeking protection from Sennacherib, the king of Assyria, who was threatening to invade the land. In their unbelief and refusal to rely on the Lord for help, they instead turned to Egypt, making an alliance with them (2 Kings 18:21-24). Isaiah, therefore, warned the people saying: “Woe to the rebellious children, saith the LORD, that take counsel, but not of Me; and who make leagues, but not by My Spirit, that they may heap sin upon sin; who walk to go down into Egypt, and have not asked of My mouth.”

Two Reasons for the Assyrian Inroads

Chap. 30:3-12—This political alliance with Egypt would be in vain, for the Lord was going to allow the Assyrian to come down and desolate the land of Israel anyway. Egypt too would be captured! Isaiah gives two reasons as to why this judgment was going to come: firstly, because the people had disregarded the Lord and turned to Egypt for help (vss. 3-7); and secondly, because they despised His Word (vss. 8-12).

Vss. 3-7—Relying on “the protection of Pharaoh” and “the shadow of Egypt” was going to be to their “shame.” Jewish “princes” and “ambassadors” were sent to “Zoan” and “Hanes” (two cities of Egypt) to negotiate an alliance (vss. 3-4). But in the end, they were going to be “ashamed” because the Egyptians were “a people that could not profit them” (vss. 5-6a). In vain the Jews were carrying “their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people (the Egyptians) that shall not profit them” (vs. 6b).

Isaiah again proclaims: “The Egyptians shall help in vain,” indicating that in history Egypt’s armies did come up into the land of Israel (vs. 7a). Prophetically, it points to the King of the South coming up into the land at the beginning of the Indignation (Dan. 11:40). Whether they will come up in that coming day as an ally of Israel or as an enemy, we do not know. However, this fact remains; the King of the South will come up first. So futile is Egypt’s attempt to help Israel that the Lord says, “therefore have I named her ‘Arrogance, that doeth nothing.’” They will belie their other name “Rahab,” which means ‘turbulent one,’ and will virtually do nothing (vs. 7b).

Vss. 8-12—Isaiah then gives the second reason that judgment was coming upon the Jews—their disregard for God’s Word. He was told to “write it before them on a tablet, and record it in a book” that it might be a lesson for future generations. The reason was that they were “a rebellious people ...that will not hear the Law of the LORD.” They were saying to “the seers” and “the prophets:”

1) “See not.”

2) “Prophesy not unto us right things.”

3) “Speak unto us smooth things.”

4) “Prophesy deceits.”

5) “Get you out of the way, turn aside out of the path.”

6) “Cause the Holy One of Israel to cease from before us.”

The prophet put these words into their mouths to express their conduct and thoughts. It is not that the people were actually saying such things; but this was, in essence, what they were saying—they were despising God and His Word.

All this applies to the future faithlessness of the apostate mass of the Jews who will be in the land of Israel during the Great Tribulation. They will be guilty of the same two things. Having received the Antichrist, they will disregard the Lord and His Word. We must not be confined to only thinking of the historical side of things in this chapter. W. Kelly said, “The character of the prophecy shows that it cannot be limited to that time: only a very small part was accomplished then.”

The First Attack of the Assyrian

Chap. 30:13-17—Since leaning upon Egypt for help and slighting the Word of the Lord are rebellion, God allows the “wall” of Egypt’s power to be broken. It would be like “a breach” in “a high wall” that would bulge under stress first, “swelling out,” and then break. The Assyrians (the King of the North and his Arab confederacy) would pass through the land of Israel crushing the Egyptians like “the breaking of a potter’s vessel.” So great would the fall of the Egyptian power be that there wouldn’t even remain a potsherd (a broken piece of pottery) big enough to “take fire from the hearth, or to scoop water out of the cistern.”

Vss. 15-17—“The Lord God, the Holy One of Israel,” promised the Jews that through repentance (“in returning”) and leaning on Him in faith (“rest”) they would be “saved” from the judgment. All they had to do was to have “quietness” and “confidence” in Him. But they refused and “would not.” Since they sought to rely on their own devices (“horses”) and not upon the Lord, they would be put to rout before the Assyrians. Two-thirds of the Jews in the land in the coming day will be “cut off” in death (Zech. 13:8). They said, “We will ride upon the swift” (horses) to escape, but the Lord will cause the Assyrian warriors to be equally as “swift.” “One thousand (Jews) shall flee at the rebuke of one” Assyrian warrior! (Deut. 32:30) What would happen to the Egyptians would also happen to the mass of the Jews. They would be cut down mercilessly. After the massacre of the apostates, the nation would be left like “a tree bereft of branches [a beacon] upon the top of a mountain.” What a solemn warning to those who refuse the Lord and despise His Word!

The Promise of Blessing

Chap. 30:18-26—The eventual blessing of the nation, therefore, would be delayed because they would not turn to Him. “Therefore, will the LORD wait.” The Lord would not intervene on the nation’s behalf when the Assyrian attacked. He would wait for another time to be “gracious” and would then exercise His restoring “mercy.” And in that day, when He does intervene, He will be “exalted.” For those who have faith (i.e., the Jewish remnant), their portion was to “wait for Him.” The prophet promises that they would not be ashamed, for “the LORD is a God of judgment” and all that “wait for Him” will be “blessed” (vs. 18).

Vss. 19-22—What follows in the next series of verses is encouragement for those who wait for the Lord. He promises that they will see deliverance and “dwell in Zion” peacefully one day. Their sorrows are going to be wiped away in that day because He will hear “the voice” of their “cry” and will bring in the kingdom blessings for them. For a time, their faith would be tried by having to eat “the bread of adversity, and the water of affliction” during the Great Tribulation. In the millennial day, faithful “teachers” will no longer keep themselves “hidden” because of the hardness of the people (Amos 5:13; Eccl. 9:17), but will follow the flock with words of admonition and encouragement. “Thine ears shall hear a word behind thee, saying, this is the way, walk ye in it.” In that day, the people will be sensitive to the Word of God. They will not slight His Word as those who had turned to Egypt for help (vs. 9). They will also destroy the idols out of the land.

Vss. 23-26—In that day, they will also taste the promised millennial blessings. Their land will have the early rains which come in October/November, and the latter rains in February/March. Their crops and livestock will be blessed (vs. 23). Grain in the Millennium will be so abundant that the top grades of it will be given to the cattle to eat! (vs. 24) The mountains and hills will also flow with water (vs. 25). The light of sun and the moon will be seven times brighter. This is symbolic of the supreme governing authorities of the earth (i.e., Christ’s government) being favourable to all who submit. The “breach of His people” will be “healed;” that is, the remnant of the ten tribes of Israel will be restored to the remnant of the Jews—the two tribes. Though the Lord, at this point, has not yet brought these things to pass for the godly remnant, this word of encouragement will carry them through the time of their greatest trial (vs. 26; 11:13; Ezek. 37:15-28).

The Appearing of Christ

Chap. 30:27-33—As the armies of the Assyrian (the King of the North) enter the land of Israel, the Western powers under the Beast will rush in from the west to prevent the invasion, but the Lord will suddenly appear out of heaven and intercept their armies and will destroy them with the brightness of His coming (1 Thess. 5:3; Rev. 19:11-21). The Jewish remnant have anxiously waited for Him (Psa. 94:19), and now He intervenes on their behalf by destroying the powers of the Beast. Isaiah says: “Behold, the name of Jehovah cometh from far, burning with His anger—a grievous conflagration; His lips are full of indignation, and His tongue as a consuming fire; and His breath as an overflowing torrent.” He will “sift the nations with the sieve of destruction” (vss. 27-28). This refers to the Western nations (the Beast), though not specified as such, because the focus here is the Assyrian. The Western powers will be the first to be destroyed at the Appearing of Christ. The Lord will have permitted these nations to “go astray” into apostasy through the Antichrist’s delusions (2 Thess. 2:11-12). But He now appears “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:7-8). The “sieve of destruction” refers to the work of the angels severing the wicked from the righteous and casting them into the lake of fire (Matt. 13:40-42, 49-50).

Vs. 29—The remnant of Jews will break out in a song of joy when they see their enemies judged by their long-awaited Messiah. “Ye shall have a song ...and gladness of heart, as when one goeth with a pipe!” At last, the Lord has come for their deliverance!

Vss. 30-31—Meanwhile, the Assyrian armies (the King of the North) will proceed through the land of Israel decimating it (the Consumption) and will continue southward into Egypt (Dan. 11:43). Having judged the western powers under the Beast, the Lord will go to the south of the land of Israel to defend against the Assyrian who will have heard “tidings” that something alarming has occurred back up in the land of Israel. The Assyrian will return to the land of Israel (Dan. 11:44-45). He will set the battle in array “between the (Mediterranean) sea and the glorious holy mountain”—Zion (Dan. 8:25; 11:44-45; Joel 2:20). But the Lord will “cause His glorious voice” to be “heard” in the destruction of the Assyrian. “Through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod.” “In every place where the appointed staff (the Assyrian) shall pass” with “tumultuous battles,” will the Lord “fight with them” (vs. 32). Thus, the first contingent of the great Assyrian will be judged.

The King of the North, the personal leader of the Assyrian confederacy (Dan. 8:23), will have his end in “Tophet”—the lake of fire (vs. 33). The Jew’s false messiah (“the king”) will “also” be cast there. The symbols used to describe this place of judgment are taken from the continual burning that went on in the valley of Hinnom, Jerusalem’s garbage dump.

Chapter 31—In view of the Assyrian coming back a second time, the Lord remonstrates with His people for having turned to Egypt for help and security, and tells them not to turn to man for help, but to Him, and Him alone. He says: “Woe unto them that go down to Egypt for help: and stay on horses, and trust in chariots ...but they look not unto the Holy One of Israel, neither seek the Lord.” The Lord’s purpose in pleading with them here is to plumb the depths of their hearts to see whether real repentance has been reached. To help the people see the folly of trusting in man, the Lord says that they are but “men and not God; and their horses’ flesh, and not spirit” (vss. 1-3).

Vss. 4-9—Since the remnant of Israel at this point will have turned to the Lord in sincerity the Lord promises that He will protect Jerusalem “as the lion and the young lion growling over his prey, when a multitude of shepherds is called forth against him.” He assures them that from this time forward, He will defend and “preserve” the city. As a bird guards its nest “with outstretched wings,” He will fight off the Assyrian. But this is a conditional promise. He tells them that they must first “turn unto Him” in trueness of heart, from whom the nation has “deeply revolted.” This necessitates “every man” having “cast away his idols.” This refers to the ten tribes who will be returning to the land at that time, who have been notoriously “joined to idols” (Hos. 4:17). They will come to a thorough judgment of their involvement with idols, and will say: “What have I to do any more with idols” (Hos. 14:8). In doing so, the Lord says that they will never have to worry about “the Assyrian” again. This would happen because the Lord’s “fire” (a symbol of judgment) would be “in Zion,” and it will be exercised against any predators who come against Israel. This shows that even though the first contingent of the Assyrian (the King of the North) has been judged by the Lord (chap. 30:30-33), this great enemy is still a threat in terms of Gog’s armies who thus far have not been engaged in the conflict. Nevertheless, the Lord assures His people that “affliction shall not rise up the second time” (Nah. 1:9).

The Restoration of Israel

Chapter 32—The Jews who are left in the land will at once heed the exhortations and turn to the Lord and will, thereby, be restored to Him. What a wonderful moment this will be! It will be a private matter between the Lord and the Jews alone; just as Joseph made himself known to his brethren in the privacy of his own house with no one else present (Gen. 45). This will take place on the Mount of Olives (Zech. 12:10-14; 14:4-5). As a result of the Jews’ repentance and restoration to the Lord, He will take His rightful place in Jerusalem as their King. “Behold a King shall reign in righteousness!” (vs. 1) Though not mentioned here, a remnant of the ten tribes will be brought in at this time to join the remnant of the Jews.

Four Similes of the Lord’s Protection and Blessing Over Israel

Vs. 2—The restored nation of Israel will then take shelter under the Lord’s mighty protection. The threat of the great Assyrian is presented as a “wind” and as a “storm” that is mounting up and is about to rage upon Israel, but the Lord (“a Man”) will be their Protector. In verse 2, Isaiah uses four similes to describe the Lord’s protection and blessing on Israel:

1) “A hiding place” (a refuge).

2) “A covert” (a shelter).

3) “As brooks of water.”

4) “As the shadow of a great rock.”

Vss. 3-4—Restored Israel will have their spiritual eyes opened and their hearts made ready to understand divine knowledge. “The eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge.”

Vss. 5-8—Since righteousness is about to reign on earth, all that is right before God will characterize the land of Israel. “The vile man shall be no more called noble, nor the churl said to be bountiful,” as is often the case in the kingdoms of men. Moreover, “the vile person” who speaks “villainy,” works “iniquity,” practices “hypocrisy,” and utters “error against the LORD,” will manifest exactly what he really is, and thus, will be dealt with accordingly in judgment. Likewise, those who are “noble” will prove themselves to be “noble” by the things they do (Matt. 7:16).

Vss. 9-14—The prophet again reminds us that before these righteous conditions could ever prevail in the land of Israel, the people would have to pass through a most severe time of testing—the Great Tribulation. The road that leads to the coming scene of blessing for Israel is through a time of great searching of heart for all—including the “women.” This will go on for many “days beyond a year”—i.e., the latter 3½ years of Daniel’s seventieth week. That time of severe trial will be followed by an even worse event—the Consumption. The people will “tremble” and be greatly “troubled.”

Vss. 15-16—Isaiah says that everything in the land would be desolated “until the Spirit be poured upon us from on high” (vs. 15a), which at this point in the prophecy will have happened because the Lord is viewed as having come and restored the nation (Isa. 44:3; 59:21; Ezek. 39:29; Joel 2:28-29). Since righteousness will reign in the land in that day, even “the wilderness” will be transformed into a “fruitful field.” And “then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field” (vs. 15b). This means that righteousness will pervade the whole land. Even those in the remotest places, such as the wilderness, will be characterized by practical righteousness (vs. 16).

Vss. 17-18—Since “all Israel shall be saved” in that day (Rom. 11:26), “the work of righteousness” will produce a happy condition of “peace” throughout the land. It is not without meaning that righteousness is mentioned first. In the ways of God, there cannot be peace unless there is righteousness (Compare Heb. 7:2; Psa. 85:10). “The effect of righteousness” upon the people will be a “quietness and assurance forever.” Restored Israel will “dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.” With the Lord reigning in their midst, these conditions will be established in the land of Israel between the two attacks of the Assyrian (Ezek. 38:11).

Vss. 19-20—Isaiah concludes his remarks on the blessing of
restored Israel by telling us when it will all come to pass. It will occur when the “hail” of God’s judgment (Isa. 30:30) falls against their great enemy, the Assyrian (“the forest” – Isa. 10:18, 33-34), and
after “the city” of Jerusalem is laid low by that enemy.

The Second Attack of the Assyrian

Chapter 33—What follows in this chapter, is an account of the second attack of the Assyrian. It is an all-out attempt by Gog (Russia) to overthrow newly restored Israel. As noted earlier, Gog will be the leading part of the great Assyrian. The confederated armies under Gog will come down from “the uttermost north” to invade the land of Israel after a remnant of all twelve tribes are found dwelling there safely under Jehovah’s protection (Ezek. 38:6, 11-12). It will be an unsuccessful attack, because, as the previous chapter has shown, the Lord will be dwelling with His restored people, and He won’t allow them to be touched.

Thus, Isaiah turns and pronounces his final “woe” on this last enemy of Israel. “Woe unto thee (the Assyrian—Gog) that spoilest, and thou wast not spoiled!” (vs. 1). In the unfolding of the prophetic events thus far in this third section of the book, Gog (Russia) will have “spoiled” the land of Israel by using their satellite confederacy (the King of the North and his Arab confederacy) to do the work in the Consumption. Besides slaughtering millions of Jews, they will take away much treasure (Isa. 2:7; 10:14). The King of the North’s success in decimating the land of Israel will not be altogether by “his own power”—Gog will be behind him supplying munitions, etc. (Dan. 8:24). They (the Russian contingent of the Assyrian) were “not spoiled” when the Lord intervened on behalf of the Jewish remnant and judged the King of the North, because they remained in the background when the King of the North came in and attacked the land of Israel. Thus, Gog dealt “treacherously” with his allies in that he wouldn’t come to their aid when they needed help (Dan. 11:45 – “none shall help him”). Gog, however, will cease to “deal treacherously,” because, as we will see in this chapter, the Lord will judge him and his armies. And, after that happens, “they” (restored Israel’s armies) will “deal treacherously” with those in Gog’s land of Magog by going out and decimating it (Mic. 5:6).

Vss. 2-4—As tidings of the approaching armies reach the newly restored tribes of Israel, they will be brought to their knees before the Lord and will pray earnestly for deliverance. “O LORD, be gracious unto us; we have waited for Thee: be Thou their arm every morning, yea, our salvation also in the time of trouble” (vs. 2; Psa. 140-143). In answer to the prayer of His people, the Lord will be true to His promise of defending Jerusalem (chap. 31:4-5, 8). He will suddenly put the enemy to flight. “At the noise of the tumult the peoples (Gentiles) fled; at the lifting up of Thyself the nations were scattered.” As a result, the “spoil” of the invading armies would be gathered by others (vss. 3-4).

Vss. 5-6—The main reason for the Assyrian’s defeat is that the Lord will be dwelling with His people at Jerusalem at this time (chap. 32:1-2). “The LORD is exalted.” He has “filled Zion with justice and righteousness.” Thus, He will not allow the city to be taken (Psa. 46:4-7). For Israel, the Lord will prove Himself to be more than their divine Protector. Not only will He be their “stability” and their “riches of salvation (deliverance),” but He shall also be to them “wisdom and knowledge.”

Verses 7 to 9 appear to have an historical application only,
referring to the time of Sennacherib’s threat to destroy the land. The Jewish “ambassadors of peace” were emotionally devastated when they learned that Sennacherib had “broken the covenant” that he had made with Hezekiah to leave the land in peace (2 Kings 18:14-16).

Vss. 10-12—The spirit of prophecy uses Sennacherib’s historical treachery to draw out the indignation of the Lord against the
Assyrian of the future. “Now will I rise, saith the LORD; now will I be exalted; now will I lift up Myself” in judgment! The Lord confronts the enemy of His people by declaring that their attempts to overthrow Israel would all come to nothing. “Ye shall conceive chaff, ye shall bring forth stubble.” In fact, their zeal to destroy Israel would have a boomerang effect! “Your breath, as fire, shall devour you.” Consequently, the Lord would judge them! “The peoples shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.”

Vs. 13—The Lord then invites all the world to witness the purpose of His judgment upon the Assyrian, saying: “Hear ye that are far off, what I have done; and, ye that are near, acknowledge My might.” Thereafter, all the world will fear the Lord. “The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of Thee” (Mic. 7:16-17; Psa. 18:44). Thus, the Lord will put an end to the Indignation.

Vss. 14-16—Next, the Lord speaks of the judgment that will come upon “the sinners in Zion.” These are “the rebels” who were sifted out by the Lord from among the real believers of the ten tribes when they returned together to the land (Ezek. 11:9-11; 20:34-38). They have made a profession of being “of Zion,” but they have proven themselves to be unrepentant sinners. They will still be at the borders of the land when the Lord goes out to judge the armies of Gog; and consequently, they will come under His judgment at that time. Thus, the “vine of the earth” (the faithless in Israel) will be cast “into the great winepress of the wrath of God” (Rev. 14:19).

The prophet puts forth some very searching questions for those who have professedly been in a relationship with Jehovah but have not been real: “Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?” When the Lord’s judgments—“the devouring fire”—are in the earth those
Israelites who have proved themselves to be faithless will not be spared. Solemn as this fact is, some Israelites by birth will not have faith and will go into the “everlasting burnings” of judgment (vs. 14). Isaiah answers the foregoing questions by saying: “He that
walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil.” This shows that only those who are real, those truly born again among the Israelites, will enter the millennial kingdom of Christ. They “shall dwell on high” and enjoy the blessings of the kingdom. “Bread shall be given him; his waters shall be sure” (vss. 15-16).

Vs. 17—Moreover, their “eyes shall see the King in His beauty” and they will enjoy the full extent of their promised inheritance. The borders of their land will be extended out to include the full territory promised to Abraham (“the land of far distances” – margin) (Gen. 15:18; Isa. 26:15; 49:19-20; 54:2-3; Mic. 7:11). This will be approximately 300,000 square miles!

Vss. 18-19—With the Indignation now over, restored Israel will reflect upon “the terror” that was theirs when they were pressed beyond measure by their enemies. It will be a great relief to know that their great enemy, the Assyrian, will never be a threat to them again. “Thou shalt not see a fierce people, a people of deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.”

The latter part of chapter 33 looks onward to the time when
Israel will once again be found enjoying quiet rest in their land after Gog has been dealt with by the judgments of the Lord. As the Millennium begins, Jerusalem will be secure (Psa. 48:12-13). “Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.” Furthermore, the Lord will dispense blessing upon His people as “broad rivers and streams.” No enemy will ever “pass through” their land again. “No galley with oars, neither shall gallant ship (warship) pass thereby.” Thus, Israel will never be molested by the Gentiles again. They will dwell in their land in quietness and will be free to worship the Lord and keep His feasts (Nah. 1:15; Joel 3:17). All this will be a result of the Lord being their “Judge,” “Lawgiver,” and “King.” The Assyrian will be like a warship that has lost its power. “Thy tacklings are loosed; they could not well strengthen their mast; they could not spread the sail.” But Israel, on the other hand, will experience the Lord’s healing and forgiveness (vss. 20-22; Psa. 103:3).

The Assyrian’s Confederates Destroyed in Idumea

Chapter 34 expands on the subject by giving details of the
destruction of the Assyrian’s confederates. The Lord summons the whole world to witness His judgment upon the confederated armies under Gog. “Come near, ye nations, to hear; and hearken, ye peoples: let the earth hear, and all its fulness; the world, and all that cometh forth of it. For the indignation of the LORD is upon all nations, and His fury upon all their armies: He hath utterly destroyed them, He hath delivered them to the slaughter” (vss. 1-2). The armies of the nations under Gog will be destroyed because they will have assembled themselves in the land of Edom with Gog. This chapter shows that when the Lord roars out of Zion and treads “the great winepress of the wrath of God,” destroying Gog on the mountains of Israel, He will not stop there (vss. 3-4; Ezek. 39:1-5). He will “march through the land in indignation” going out as far as to Edom, a distance of “a thousand and six hundred furlongs” – about 200 miles (Isa. 63:1-6; Hab. 3:12; Rev. 14:20).

Vs. 5—The judgments of the Lord in the land of “Idumea” (Edom) will result in the Edomites being devastated. The ways of God are such that in the end the Edomites will be annihilated from the face of the earth (Obad. 18; Isa. 34:12). They are “the people of My ban.” This is because, as a nation, they will refuse all overtures of God’s grace toward them (Isa. 21:11-12) and will show no mercy to the Jews (Jacob, their brother) in the time of their greatest trial (Obad. 10-14).

Vss. 6-15—So severe will the Lord’s judgment be upon those confederated armies that “the land of Idumea” will be “soaked in blood!” For it will be “the day of the LORD’S vengeance, and the year of recompenses for the controversy of Zion.” The nations that have harassed Israel will be repaid in judgment in that day (vss. 6-8). The land of Edom itself will remain a perpetual desert throughout the Millennium. “The streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever: from generation to generation it shall lie waste; none shall pass through it forever and ever” (vss. 9-10). The only life that will exist there will be that of desert animals and “thorns,” “nettles,” and “brambles.” The people will be gone! “They shall call the nobles thereof to the kingdom, but none shall be there.” This will serve as a constant reminder for all nations that may be tempted to imitate the Edomites in their unbelief (vss. 11-15).

Vss. 16-17—Isaiah continues, saying: “Seek ye out the book of the LORD, and read.” He challenges all to see that “no one of these things shall fail.” “None (of those desert animals) shall want her mate.” In fulfillment of His prophetic Word, these creatures will inherit the land of Edom as sure as Israel will inherit the land of
Canaan.

The Millennium

Chapter 35 concludes this division of Isaiah’s prophecies with a picture of the Millennium that will follow the forementioned judgments. Conditions of peace and prosperity will pervade the whole world because Christ will have His rightful place. Creation is seen as released from the “bondage of corruption” (Rom. 8:22), and thus, “the desert shall rejoice, and blossom as the rose.” Moreover, all the world will “see the glory of the LORD, and the excellency of our (Israel’s) God” (vss. 1-2).

The Lord will bring restoration, not merely to Israel, but to the whole world. This will be “the times of restitution of all things” (Acts 3:21). Besides fertility being brought to the earth, there will be encouragement for the faint-hearted. “Weak hands” will be made strong to work. “Tottering knees” will be “confirmed,” and the “fearful heart” will be strengthened (vss. 3-4).

The people will enjoy the physical healing of their bodies. “The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing!” They will have healed bodies, but not glorified bodies as the heavenly saints will have (vss. 5-7).

There will be a highway into the land of Israel called, “The way of holiness.” It will be exclusively for “wayfaring men, though fools,” to go up to Zion to worship the Lord, and for “the redeemed” (vss. 8-10). It will be used by the nations to come up into the land of Israel “to worship the King, the Lord of Hosts” (Zech. 14:16), and to learn of the “ways” of the Lord (Isa. 2:3).

Thus, the third division of the book of Isaiah ends as the first two divisions have ended—with “songs and everlasting joy.”

Summary of Chapters 30-35

Chapter 30—The first attack of the Assyrian (the King of the North) resulting in the devastation of the land of Israel. The Lord will suddenly appear out of heaven and to destroy the Western powers under the Beast, who will come in from the west to intercept the Assyrian’s progress through the land of Israel. The Lord will then destroy the Assyrian (the King of the North).

Chapter 31—The Lord promises to protect the tribes of Israel (and the city of Jerusalem) returning to the land at that time from a second attack of the Assyrian.

Chapter 32—The Lord restores Israel (a remnant of all twelve tribes) and will reign over them as their King and great Protector.

Chapter 33—The Assyrian (Gog) comes at Israel a second time, and is judged by the Lord. This will be the full and final end of the Assyrian.

Chapter 34—The Lord goes out from Jerusalem to the land of Edom where the Assyrian’s confederate armies will gather to make their attack with Gog on newly gathered Israel, and destroys them.

Chapter 35—A description of the earthly blessing of the millennial kingdom of the Messiah.

Isaiah 36-37 - Sennacherib's Army Destroyed by the Lord

(A Type of Israel’s Outward Deliverance
From the Assyrian)

Israel’s full and final deliverance from the Assyrian is given in type within these two chapters. Historically, the destruction of Sennacherib’s army occurred when Hezekiah was king. It is significant that Hezekiah came to the throne after Ahaz’s reign. Ahaz is a type of the Antichrist, the willful king of the Jews who will reign over the apostate mass in the land of Israel during the Great Tribulation. When Ahaz was removed by death, Hezekiah reigned in his place. He is a type of Christ who will reign after the Antichrist is put down. We learn from this an important point in prophecy—that the Assyrian will not be judged until after Christ returns and reigns over His people Israel.

Sennacherib, the ancient Assyrian king, is a type of the Assyrian power in its final form under Gog—Russia. It is in Gog’s destruction that Israel will get their full deliverance from the Assyrian. The preliminary movements of the Assyrian under the King of the North, and the Lord’s judgment upon them, are not before us here in these chapters. The subject here is the ridding of the Assyrian once and for all. The destruction of the King of the North does not bring full deliverance from the Assyrian. As we have learned in the previous sections of Isaiah’s prophecies, the Assyrian will return a second time after the King of the North is judged. It is on this second occasion and attack under the leadership of Gog that the great Assyrian is fully and finally put down.

It is significant that the Assyrian general, “Rabshakeh,” stood “by the conduit of the upper pool in the highway of the fuller’s field” to deliver his harangue. It is the same place where the faithless Ahaz preferred the help of the Assyrians rather than the help of the Lord (Isa. 7:3). Now, the bitter fruit of such unbelief appears as Rabshakeh taunts and blasphemes the Lord and His people. Translating this into a prophetic interpretation, we learn that it is on account of the unbelief of the Antichrist (Ahaz) and the apostate Jews that the Assyrian will come down into the land. As we have seen in the earlier parts of Isaiah’s prophecies, the first attack of the Assyrian will devastate the land. But before the second attack of the Assyrian materializes, Israel will be restored to the Lord. Hence, the Assyrian that had been used to humble the Jews (in the first attack) will no longer be needed. The Lord will, therefore, stop the Assyrian as this type indicates (Isa. 36:1-3).

Nevertheless, in the moments leading up to the Lord’s judgment of the Assyrian, the remnant of all twelve tribes of Israel will be put to fear when they learn that the great Assyrian is approaching (Compare Isa. 29:4, 33:2). Rabshakeh’s attempt to instill fear into the people illustrates this point (Isa. 36:4-11). He accused Hezekiah of deception and derided the idea of trusting in the Lord for deliverance (Isa. 36:14-15). He also urged surrender and a consequent return to their normal life (Isa. 36:16). Furthermore, he derided the Lord’s power to deliver them, placing Him on the level of the gods of other conquered countries (Isa. 36:17-22).

These were serious charges indeed. The Lord answered such charges by first comforting the people. “Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed Me.” Then, He promised them that He would deal with the enemy. “Behold, I will send a blast upon him, and he shall hear a rumor, and return to his own land; and I will cause him to fall by the sword in his own land.” There was nothing required on their part but faith to trust His Word (Isa. 37:1-7).

Before the Lord intervened to judge the Assyrian, Rabshakeh made another attempt to disturb the people’s confidence in the Lord. This time it was by a “letter” that repeated much of the same words he had spoken earlier (Isa. 37:8-13). Upon receiving it, Hezekiah told the scribes and the elders of the priests to “spread it before the LORD” (Isa. 37:14-20).

The Lord’s answer to this letter was that the great Assyrian had “reproached and blasphemed” Him; and therefore, he would be judged. He said, “I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest” (Isa. 37:21-29).

Moreover, the Lord gave “a sign” to Hezekiah by promising him that life in the land would continue as normal. They would sow and reap the fruit of their labors as usual. “The remnant” of the people would actually grow and be strengthened in the land, taking “root downward” and bearing “fruit upward” (Isa. 37:30-32).

The king of Assyria would fail in his assault of the city. “He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.” “I will defend this city to save it for mine own sake, and for my servant David’s sake” (Compare Isa. 31:4-5). The Lord used this situation as an opportunity to display His power in judgment. “The angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.” This is all a type of the Lord’s judgment upon the armies of Gog and his allies. When they get near the land, the Lord will roar out of Zion and destroy them (Compare Isa. 9:4-5; 10:33-34; 26:21–27:1; 29:5-8; 33:3-12).

Isaiah 36-39 - Introduction

The four chapters that make up this historical interlude are supplementary to the first part of the book and introductory to the last part. The interlude conveniently comes between the two parts of Isaiah and is intended to be a transition from the Assyrian period of world dominance to the Babylonian period of world dominance. It contains three principal subjects:

The destruction of the Assyrian (chaps. 36-37).

The healing of Hezekiah (chap. 38).

The Babylonish captivity (chap. 39).

These three things are types of the main subjects having to do with Israel’s future.

Isaiah 38 - Hezekiah's Sickness Cured Upon His Calling on the Lord

(A Type of Israel’s Moral Restoration)

Hezekiah’s personal history is appended to chapters 36 and 37, as a type of Israel’s restoration. If chapters 36-37 illustrate their outward deliverance, then chapter 38 illustrates their inward moral and spiritual restoration.

At about the same time that the city of Jerusalem was under the threat of attack by the Assyrian (actually slightly before), Hezekiah was “sick unto death” (Isa. 38:1). The Lord sent a message and told him that his time to die had come. Brought face to face with death, Hezekiah “prayed unto the LORD” with “great weeping” and pleading that his life would be spared. This foreshadows the spiritual work God will accomplish in the Jewish remnant in that coming day. They will, likewise, be delivered unto death by the persecution of the Beast and the Antichrist, and then at the end of the Great Tribulation by the inroads of the Assyrian. This will be allowed of the Lord to bring His people to the point at which they will cry out to Him from the depths of their souls. As Hezekiah humbled himself before the Lord, so the remnant will be deeply humbled by the whole ordeal through which they will pass (Isa. 51:23). With a deep sense of the judgment of God upon them, they will turn to the Lord in repentance (Isa. 38:1-3).

The Lord mercifully answered Hezekiah’s prayer and granted an extension to his life of “fifteen years.” In answering him, the Lord made mention of Himself as “the God of David thy father.” This was intended, no doubt, to be a special comfort to Hezekiah; for at that time he did not have a son to sit on the throne as his heir. David was mentioned to give him hope, for the hope of every godly Israelite was the coming of the Jewish Messiah from the royal lineage of king David (2 Sam. 7:12-13; Psa. 89:19-37). The Lord would surely keep the promise that He had made to David, and when He caused Hezekiah to be “recovered of his sickness” he had a son (Manasseh).

With Hezekiah being brought down unto death and then raised up again, we have a picture of the national resurrection of Israel (Rom. 11:15; Isa. 26:8, 19; Ezek. 37:1-14; Dan. 12:2-3). It is significant that it was on “the third day” that Hezekiah was raised up (2 Ki. 20:5). This day correlates with their national restoration (Hos. 6:2).

Isaiah 39 - The Captivity of Babylon Foretold

(A Type of the Jew’s Covenant with the Beast)

This chapter illustrates, by way of another type, the fact that the Jews will be friendly to Apocalyptic Babylon (the Western powers—the Beast) and will enter into an agreement with them. Ultimately, it will lead to their captivity to that great power during the latter half of the seventieth week of Daniel—the Great Tribulation.

The Babylonians, who had a great interest in astronomy, somehow learned that “the sun dial of Ahaz” had been turned back “ten degrees” (Isa. 38:8), and they came “to inquire of the wonder that was done in the land” (2 Chron. 32:31). They introduced themselves with “a present” and offered their congratulations to Hezekiah on his recovery from death’s door. But sadly, “a gift doth blind the eyes of the wise” (Deut. 16:19). Being unaware, Hezekiah received them with open arms, showing them all the treasures of his house. By doing this, he was bringing the hand of God in judgment upon himself and the nation. Isaiah was sent to announce to Hezekiah that judgment was going to come upon them by the very people that he had embraced! They would be captured by Babylon.

Prophetically, this points to the fact that the Jews will accept the advances of the Roman Beast (Apocalyptic Babylon) and will enter into a political treaty or “covenant” with them (Dan. 9:27a). In the middle of the seventieth week of Daniel, the Western powers (Apocalyptic Babylon) with the help of the Antichrist, will breach the terms of their “covenant” and will seize the land of Israel (Dan. 9:27b; Psa. 55:20). They will hold Israel as an annex belonging to their empire. Thus, the Jews, in a sense, will be captive to Babylon again, just as they once were in history—but this time it will be in their own land! The nation will suffer as a consequence. Their “covenant” with the Western powers will turn out to be “a covenant with death, and with hell” (Isa. 28:14-18). “The overflowing scourge shall pass through” the land from the north to the south devastating it (Isa. 28:15, 17-18). This will be a judgment from the Lord.

Isaiah 40-57 - The Lord's Two-Fold Controversy With Israel

As we have seen, the first book of Isaiah (chapters 1-35) deals with Israel’s political history yet to be fulfilled wherein their literal restoration to the land of Israel is taken up. The second book of Isaiah (chapters 40-66) deals with their moral history, giving their moral restoration of soul to the Lord. The first is external; the second is internal. Both sections go together to give us the complete picture of God’s purpose to restore and bless Israel. As we enter this second volume of Isaiah, we see at a glance that it does not have to do with the attacks of kings and the overthrow of armies, as was the case in the first book. As W. Kelly said, “We are evidently not looking here on God’s dealings without; we enter within, ...thus, not political but spiritual wickedness is here before us ...this great change gives rise to an altogether different character of revelation and even style of address.”

The main purpose of the second book of Isaiah is to show how God will produce genuine repentance in the remnant that will lead to their restoration. There are moral wants and spiritual wrongs that must be taken up if the people are to be blessed according to God. Before they can be restored to Him, there are two things in particular that they must confess and repent of as a nation. Firstly, he addresses their guilt in regard to idolatry. This is the predominant sin of the ten tribes, and is taken up in chapters 40-48. Secondly, he addresses the nation’s guilt in regard to their rejection of the Lord Jesus Christ, and is taken up in chapters 49-57. These two things are the substance of the two-fold controversy that the Lord has with Israel.

It seems that chapters 49 to 57 are directed more particularly to the consciences of the two-tribes (the Jews) because they are especially responsible for the rejection of Christ (Acts 2:23; 3:13-15). Apart from a few individuals, the ten tribes were not in the land at the time of Christ’s first coming, and thus, cannot be held directly accountable for His crucifixion. On the other hand, the Jews were the ones who cried out for the blood of Christ, and therefore, must be brought to repentance concerning that great sin.

Since we cannot, so to speak, hunt two hares at the same time, the Spirit of God takes up the question of Israel’s involvement with idols first, in chapters 40-48, the purpose of which is to bring them to a moral judgment of it. Then, in chapters 49-57, the Spirit dwells on the nation’s rejection of Christ with a view of bringing them to a judgment of that wrong. Both exercises will go on in their souls concurrently as they pass through the Great Tribulation.

As we now come to the second book of Isaiah, we are given to see how the Lord will work to restore His people. It is very touching indeed to see the way in which He will break them down in repentance and bring them to a place where He can do them good. It shows the deep care He has for His people. “He that toucheth you toucheth the apple of His eye” (Zech. 2:8). There are two great lines on which the Lord will work in restoring Israel—“grace” and “love.” “The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. The Lord hath appeared of old to me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jer. 31:1-3). We see in this second volume of Isaiah the effect of these two things in the hearts of the people.

We have seen Israel’s enemy in the first book to be the Assyrian. But now in this second book their great enemy is Babylon. Babylon of old prophetically pre-figures Apocalyptic Babylon—the Western powers under the Beast. Let us remember that in the Great Tribulation (the last 3½ years of Daniel’s seventieth week) the Beast and the Antichrist will hold the land of Israel as part of their empire. All in that empire must do their bidding, which will be to take the mark of the Beast and to worship his image. From this oppression, the remnant will need deliverance, which will come for them at the end of the Great Tribulation.

Just as each of the various divisions in the first book ended with a song of deliverance and millennial blessing, each division in the second book ends with millennial judgment.

Isaiah 40:1-11 - An Introduction

Verses 1-11 form a prologue to the second book of Isaiah. The first two verses stand alone and give the conclusion of the whole controversy the Lord has with His people. This is not uncommon in the Scriptures. The conclusion is often given at the beginning, and then the Spirit will go back to explain how that end is reached. Many of the Psalms are written in this way.

A Message of Comfort and Promise

Chap. 40:1-2—The chapter opens with God’s comfort being sent to His people after they have been chastised and humbled under His hand through the inroads of the Assyrian. “Comfort ye, comfort ye My people, saith your God” (vs. 1). Note: the words here are not that of scolding and rebuke for all their failure, but of comfort. This is very touching indeed. He comes in here with words of grace because His divine end has been reached and His governmental dealings with them have produced the desired results. The words, “comfort ye,” are repeated twice and indicate the intensity of the emotion with which the Lord will speak to His people.

Despite all their sins and His corresponding chastisements, the Lord will own them as His people in that day. He will call them “My people,” and will call Himself “your God.” Being called “My people” by the God whom they have sinned against will sound like wonderful words of comfort to the humbled remnant. This will come home to their hearts with great force, causing them to be overcome with a deep sense of His grace. It will give them the assurance that they are indeed the objects of His divine mercy and care. They are called “My people,” because the Lord will establish a “new covenant” with Israel, as the Scriptures promise. “After those days, saith the LORD, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people” (Jer. 31:31-34). This means that the times of “Lo-ammi” (meaning ‘not My people’), which is presently bound upon the nation, will be over then (Hos. 1:9). This will happen when Christ appears. At that time, He will deliver the remnant and establish the new covenant with Israel.

In that day, the Lord will “speak to the heart of Jerusalem,” telling her that her “time of suffering” is over (vs. 2a). This points to the fact that the Beast with the Antichrist are viewed as judged and are now out of the picture. These two evil persons have been the instruments that have caused the Jewish remnant to suffer. Moreover, because there has been true repentance in the remnant, the Lord will announce that their “iniquity is pardoned.” What wonderful news this will be! It means that they will be brought into the knowledge of Christ’s death on the cross and will be cleansed. “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zech. 13:1; Isa. 4:4; Psa. 51:7; Jer. 31:34).

His governmental dealings with the remnant have been such that “she hath received of the LORD’S hand double for all her sins” (vs. 2b). He will chastise them first for their idolatry, and secondly, for rejecting their Messiah—the Lord Jesus Christ. These chastise-ments correspond with the Lord’s two-fold controversy with His people. Since “judgment must begin at the house of God” (1 Peter 4:17), the Lord will deal with His people in such a way that in the end they will be humbled and repentant. Upon confession of their national sins of “blood-guiltiness” in the crucifixion of Christ, and their idolatry, they will be restored to Him (Psa. 51:14; Zech. 12:10-14; Hos. 14:8; Zech. 13:4-5). It is only then that they will hear these wonderful words of comfort.

The Call to Repentance

Chap. 40:3-5—The next series of verses show how this great end will be reached, whereupon restoration would be effected and comfort and blessing would come to the nation. There will be a revival of John the Baptist’s ministry in those days in the preaching of the Gospel of the Kingdom by the God-fearing remnant of Jews. They will bear witness to the nation that the long waited for Messiah is about to come and fulfil God’s promise to restore and bless the nation.

During the whole ordeal of the Tribulation, God will be speaking to the people (through prophets among them) calling them to repentance. Through His divine operation in their souls, they will hear “the voice of one crying in the wilderness.” This is the beginning of His work with them. The prophetic voice that will be directed to the conscience of the people “in the wilderness” because that is where they will be morally. The wilderness depicts the barrenness of soul that one experiences when he is not in touch with God. Prior to the Appearing of Christ, during the Great Tribulation, the remnant will not have owned the Lord Jesus Christ as their Messiah. Some of the Maschilim may recognize the Lord Jesus as Israel’s rightful Messiah. They will, therefore, read the four Gospels of the New Testament wherein is found Christ’s earthly ministry. They will get help from passages such as Matthew 10 & 24. But the majority of the Jewish remnant will not be ready to acknowledge the Lord Jesus Christ as their Messiah. Consequently, until they do, they will be “in a dry and thirsty land, where no water is,” morally speaking (Psa. 63:1).

The exhortation is for them to make a “highway” for the Lord their God. This highway is not a road for the people to travel on (as in chapters 11:16; 19:23; 35:8), but for the Lord their God. It is not a literal highway but a moral highway. It is a moral avenue on which the Lord will come to His people with deliverance and blessing. If the remnant truly want their Messiah to come in with His delivering power, the onus will be on them to “prepare” Him such an avenue!

The Lord Jesus had sought to come to the nation of Israel with blessing at His first coming, and John the Baptist was the prophetic voice in that day calling the people to prepare the way for Him. The essence of John’s ministry was to produce repentance in the people so that there would be a right moral state with them to receive their Messiah (Matt. 3:1-12). This is how “the way of the LORD” is prepared. The road for the Lord’s blessings to flow to the people is laid in their repentance. But since the nation heretofore has not been willing to acknowledge Him as their Messiah, nor willing to own that the nation has failed terribly in rejecting Him long ago, He has not made an entrance into their circumstances practically. The New Testament records that apart for a remnant in the day when Christ first came, the nation would not lay the foundation of repentance in their lives. Hence, no highway was prepared at that time for Him to come to them with the promised millennial blessings. Instead, they said: “We will not have this Man to reign over us” (Luke 19:14). They rejected their Messiah, and consequently, forfeited it all (Isa. 40:3).

As mentioned, in a coming day, God will again have a prophetic voice to the nation, and this voice will call the people to repentance. With that call there will be a promise given that if there is real repentance with the people, the Lord will intervene and straighten everything out. This promise is given to encourage the people to repent with trueness of heart, because the goodness of God leads to repentance. “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” (vs. 4). This does not mean that the Lord is going to bring in vast changes to the earth’s topography by making the earth a flat place. It expresses, figuratively, the fact that there will be a moral renovation in the earth. Those who have been put down and humiliated (“every valley”) will be delivered from their oppression, and those that are self-righteous and presumptuous (“every mountain”) will be humbled (Compare Isaiah 2:10-22). He will also subdue the evil and the corruption (the “crooked” and “rough places”). What a promise this will be for the nation that will have been torn apart by oppressors and devastated by hostile armies!

Moreover, in that day, “the glory of the LORD shall be revealed, and all flesh shall see it together” (vs. 5). The fact that “all flesh” will see it, means that it will not just be Israel, but that all the nations will see the revelation of Christ’s kingdom glory (Rev. 1:7; Num. 14:21; Ezek. 43:2; Hab. 2:14).

All Flesh Humbled

Chap. 40:6-8—Before any can enter the kingdom of Christ on earth, they must first see what man is in the flesh as being weak, sinful, and untrustworthy. And not only must they see it, but they must personally own it to be true with themselves. Therefore, another prophetic voice is sent to declare, “All flesh is grass, and all the goodliness thereof is as the flower of the field, ...surely the people is grass!” This is brought in here to show that while God has blessing in store for this world, man in his pride must be humbled to receive it. Every man must lay his hand upon his own heart and acknowledge, “man at his best state is altogether vanity” (Psa. 39:5). This is a necessary pre-requisite for entrance into the kingdom.

To show the frailty of man in the day of judgment, the Lord will “blow” on everything that man takes pride in. “The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it.” (Compare Isa. 2:10-22; Hag. 1:9.) In the end, all will learn the folly of putting confidence in the “arm” of the flesh (Jer. 17:5; Psa. 118:8; 146:3). In contrast to the true frailty of man, all will be taught the power and trustworthiness of the Word of God. “The grass withereth, the flower fadeth: but the Word of our God shall stand forever.”

Hence, Israel’s reception of Christ as their Messiah, and the blessings that will ensue are conditioned upon their repentance, humiliation, and faith in God’s Word.

The Threefold Way Christ Will be Known by Israel

Chap. 40:9-11—When the Lord Jesus Christ is revealed to the remnant, they will be brought to know Him in three ways. Each is marked or prefaced by the word, “Behold.”

When Christ reveals Himself at the mount of Olives (Zech. 14:4-5), Jerusalem will be called to publish it to the rest of the Jews remaining in the land (Isa. 52:7). Jerusalem will be told to climb the highest mountain, so to speak, and to proclaim the “good tidings” of the salvation God has brought to the nation by the advent of the Messiah. Note: the city is called “Zion” here, which refers to God working with Israel in grace (vs. 9a). As we have already mentioned, this feature pervades and characterizes the second book of Isaiah. In that day, Christ will be known to Israel as:

1) THEIR GOD – “Behold your God!” (vs. 9b) In the day of Christ’s manifestation they will realize that He is the God of Israel! (Compare Isa. 7:14 with Matt. 1:23; Psa. 45:6 with Heb. 1:8; Deut. 6:16 with Matt. 4:7; Isa. 40:3 with Matt. 3:3; Mic. 7:18 with Luke 5:20-21 & Col. 1:13-14; Psa. 68:17-19 with Eph. 4:7-10) Today, the Jews adamantly refuse to believe in the deity of Christ, but then, when the veil upon their hearts is taken away (2 Cor. 3:15) and their eyes are opened to see who He truly is, they will own Him as their God. “Thy people shall be willing in the day of Thy power” (Psa. 110:3). This is illustrated in the statement of Thomas when he saw the Lord in resurrection. He was first filled with unbelief and would not believe until he saw. But when the Lord appeared, having seen the marks in the Lord’s hands and side, he then believed and said, “My Lord and My God” (John 20:27). His eye-opening realization of who the Lord Jesus was, foreshadows this experience awaiting the remnant of Israel.

2) JEHOVAH/KING, THE RULER OF THE NATIONS – “Behold, the Lord (Adonai) Jehovah, will come with might, and His arm shall rule for Him” (vs. 10a). The remnant will also learn that the Lord Jesus Christ is Jehovah! (Compare Jer. 10:10-16 with Col. 1:12-17; Isa. 6:1-3 with John 12:37-41; Ex. 3:7-8, 13-14, with John 8:24, 52-59; Ex. 34:14 with Matt. 2:1-2, 11 & 28:9, 17). His title “Adonai,” which refers to His sovereign ruling power, implies His Kingship. In that day, they will understand that He is their God-
appointed King too! (Compare Rev. 19:16; Matt. 25:34; Zech. 14:9; Psa. 24:7-10; 47:2, 7) The Lord Jesus being Israel’s Jehovah/King is also something that the Jews presently reject. But in that day, “the stone which the builders rejected, the same is become the head of the corner” (Matt. 21:42; 1 Peter 2:6-8). Like Nathanael, the remnant of Israel will say, “Thou art the Son of God; Thou art the King of Israel” (John 1:49).

3) THE GREAT SHEPHERD OF ISRAEL – “Behold, His
reward is with Him, and His work before Him. He shall feed His flock like a Shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young” (vss. 10b-11). The remnant will also realize that the Lord Jesus is the great Shepherd of Israel (Compare Psa. 23:1; 80:1; Jer. 31:10; Ezek. 34:11-15 with John 10:11, 14-16). Upon His first Advent, as the good Shepherd of Israel, He was rejected and smitten. As a result, the sheep were scattered (Matt. 26:31). However, at His second Advent, He will set Himself to finish the “work” that He had begun at His first coming (Isa. 49:4). He will turn His hand “upon the little ones” (the remnant) and will “gather” them to Himself (Zech. 13:7) and “reward” them with His blessing. This is what He desired to do when He first came, but they “would not” be gathered at that time (Matt. 23:37; John 1:11). In that coming day, after they have been thoroughly humbled, they will own Him as their Shepherd. They will say: “We are His people, and the sheep of His pasture” (Psa. 100:3).

What a revelation this will be for the remnant! They will discover that the Lord Jesus Christ is their God, their King, and the true Shepherd of Israel. A few wise and instructed ones (the “Maschilim”) will perhaps come into the knowledge of this before Christ appears, but the greater part of the remnant will not believe until then.

A Recap of the Prologue

Verses 1-2—A divine end will be reached with the remnant whereby the Lord will come in and grant them comfort, pardon, and restoration.

Verses 3-5—The way this will be accomplished will be through a prophetic voice being ministered to the consciences of the people and calling them to repentance and promising their blessing.

Verses 6-8—Their entrance into the kingdom of Christ will be conditioned by their humiliation and repentance.

Verses 9-11—The Lord Jesus Christ will be revealed to Israel in a threefold way: as their God, as their Jehovah/King, and as the great Shepherd.

Isaiah 40:12-44:20 - The Attributes of Israel's Jehovah-Saviour

In order to prepare the remnant for the kingdom of Christ, God will use the woes of the Great Tribulation and the inroads of hostile armies to chastise and humble them. As these things take place the Lord will do a moral work in the people, bringing them to a thorough judgment of what caused the nation to fail—their engagement in idolatry. He does not charge the remnant of Jews with idolatry directly, for they will keep themselves from it in the coming day. However, the nation as a whole needs to judge it at its very roots together.

Since idolatry is so incompatible with God, the nation must be thoroughly done with it if they are going to be brought back into fellowship with Him. This moral work of expunging idolatry from the bosom of the people is unfolded in these next chapters which we are about to consider.

Idolatry, which is the breaking of the first two commandments, has been the outstanding transgression of Israel throughout their history. They have repeatedly turned after the gods of the Gentiles, and it has brought them much disciplinary suffering as a consequence. Additionally, the suffering has usually come from the hand of the Gentile nations whose gods they hankered after! Even when the Lord delivered them from the troubles that they brought on themselves by their idolatry, it wasn’t long before they would turn after those gods again. In the Great Tribulation the mass of the Jews will return to idolatry once again by giving themselves more fully to it than ever before (Matt. 12:43-45). At that time, they will give honour to “the god of fortresses,”—the Beast, and will worship its image (Dan. 11:38; Psa. 16:4; Matt. 24:15; Rev. 13:4, 14-15).

Since the nation has had a long history with the sin of idolatry, the wisdom of God has deemed it necessary that the remnant, which will form the nucleus of the nation in the kingdom, should judge it once and for all on behalf of the nation. Even though the remnant will hold itself separate from the unholy idolatrous alliance that the nation will have with the Beast during the Great Tribulation (Isa. 8:11-15), they still need to understand the nation’s guilt regarding its involvement with idolatry and need to pass judgment on it.

In order for the remnant to thoroughly judge the nation’s long-time tendency they must see how infinitely greater their God is in comparison to puny idols. If the people could grasp, even in a measure, the greatness of His Person, they would never have another thought of turning to an idol again! They, therefore, need to be awakened to a consciousness of His infinite greatness. This being the case, Isaiah turns to testify of the incomparable attributes of the God who will undertake for their restoration and blessing.

In this section of the book, the Spirit of God leads Isaiah to set before us a number of attributes of the great God and Saviour of Israel. The purpose of this is to demonstrate the way in which the Spirit of God will bring before the remnant of His people the surpassing greatness of their God. At the same time, the Spirit presses upon them the sad consequences of engaging oneself in idolatry. Allusions are made to the unsatisfying and blinding effects of idolatry. All this will be used by the Spirit to bring them through the moral process of judging the nation’s whole involvement in idolatry. In the end, they will come to a clear realization of the folly of idolatry and be done with it once and for all. The ten tribes are particularly guilty of idolatry and will also be brought to a thorough judgment of it, saying: “What have I to do any more with idols” (Hos. 14:8). This will lead to their full restoration.

His Omnipotence

Chap. 40:12—The prophet begins by asking a question that would have us ponder His omnipotence—His limitless power. “Who hath measured the waters in the hollow of His hand, and meted out the heavens with His span, and grasped the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in scales?” How extraordinarily little a man holds in the hollow of his hand, yet Israel’s God can hold the oceans there! He has also measured the heavens with “the span” of His hand—the distance from the tip of the thumb to the tip of the little finger! Of course, these are anthropomorphic figures of speech, intended to bring out His greatness in terms which we can relate to. By asking, “who” could do this (apart from the Lord), it obviously challenges us to find a man or idol that could compare to His greatness. There are none, of course! The conclusion is that He is incomparable. (See also Rev. 19:6; Matt. 28:18; John 10:18; Gen. 18:14; Job 5:9; 37:23; Jer. 32:27; Phil. 3:21).

His Omniscience

Chap. 40:13-14—Isaiah then asks two more questions that bring out another attribute of God—His omniscience, which has to do with being infinite in knowledge and wisdom. “Who hath directed the Spirit of Jehovah, and, as His counsellor, hath taught Him? With whom took He counsel, and who gave Him intelligence, and instructed Him in the path of judgment (discernment), and taught Him knowledge, and showed Him the way of understanding?” This point is also brought out in the form of a question. It begs of us to find any person or thing apart from their God (Jehovah) that has such an attribute. There is not a man or devil that has such. To these questions the remnant will have no alternative but to reply that their God is the possessor of absolute knowledge and wisdom (See also Ezek. 11:5; Acts 1:24; Psa. 139:1-6; 147:5; John 21:17; 1 Cor. 4:5).

His Infinity

Chap. 40:15-17—In the next series of verses Isaiah turns to speak of God as an infinitely great Being. To bring this out in terms that finite creatures can grasp, the prophet again compares Him to things that we can relate to. He declares that compared to their God, “the nations” of the world are like “a drop of a bucket,” and “the isles as an atom!” There is not enough wood in all the forests of “Lebanon” to produce adequate fuel to sustain the fire for a sacrifice that would suit His greatness. Nor are there enough animals in all the world to make an offering that would be worthy of Him. The nations are insignificant to Him and are “counted to Him less than nothing.”

His Eternality

Chap. 40:18-26—Isaiah then asks: “To whom then will ye liken God? Or what likeness will ye compare unto Him?” (vs. 18) What man-made image could ever portray a God so great? The rich man makes his idol with precious metals, and the poor man who is “impoverished” makes his idol with hardwood (vss. 19-20). But how foolish all this is! “We know that an idol is nothing in the world, and that there is none other God but one” (1 Cor. 8:4). The prophet again asks, “Have ye not known? Have ye not heard” of the greatness of God? (vs. 21) He is an eternal being, without beginning and without end. Could the idolaters of this world be so ignorant of Him that they would think that they could capture the greatness of His eternality in something they had made with their own hands? He is the One that sits on “the circle of the earth” (Job 22:14, 26:10; Prov. 8:27) and “stretcheth out the heavens as a curtain!” (vs. 22; Job 26:7) Even the greatest of men (“the princes” and “the judges of the earth”) who exist for a few moments of time are nothing compared to this eternal Person. They are like plants that grow up and are cut down in a moment, but He is eternal (vss. 23-24).

To emphasize God’s incomparable greatness, Isaiah reiterates a question from God Himself, “To whom then will ye liken God? and what likeness will ye compare unto Him?” (vs. 25) The conclusion of the whole matter is that since He is omnipotent, omniscient, and infinite, it is, therefore, impossible to compare Him with any person or thing, much less a man-made idol! All anyone needs to do is “lift up” their eyes to the starry skies and “behold who hath created these things” (vs. 26). He has not only created and named the stars (Psa. 147:4), but He also guides and sustains them each day by “the strength of His power” (Job 38:32). He is the One who created the universe and holds it together presently (Col. 1:17).

His Compassion

Chap. 40:27-31—Furthermore, their God is not just watching over the stars in the sky, He is watching over all mankind with far more interest. He has said: “My delights were with the sons of men” (Prov. 8:31). The same all-powerful Creator God is also a compassionate and personal God who has a great interest and concern in His creatures! The Lord Jesus said, “Fear not therefore: ye are of more value than many sparrows” (Luke 12:6-7).

To bring out this wonderful feature of God’s character, Isaiah asks another question, “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment (cause) is passed over from my God?” (vs. 27) At this point in the prophetic scheme of things there will be much to discourage the Jewish remnant. These musings on the greatness of their God will go on in their hearts during the Great Tribulation. And, inexplicably, it will seem to them that God is silent while they endure the trials and difficulties of that time. In their despondency they will begin to wonder whether He really cares about them at all and will say: “My way is hid from the LORD.” In every age Satan’s great attempt is to disturb the faith of God’s people. When he succeeds in lodging a doubt within their hearts as to God’s ways with them, their faith breaks down and they become discouraged. This could be used of the enemy to lead them away from their God. At times, during the Great Tribulation, the remnant will be overwhelmed with such discouragement. They will think that God has forgotten them altogether, saying, “My cause is passed away from my God.” Their thoughts will get so low that they will wonder whether He is even strong enough to act for them in deliverance.

To meet this discouragement, the Lord will use the opportunity to bring out yet another great feature of their God—His compassions for His people. Since it will seem to them that He is not concerned about their troubles, the people are asked: “Hast thou not known? Hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of His understanding” (vs. 28). In asking these questions, he puts his finger on the root of their problem. In their despondency, they lost sight of three things:

1) The Lord never faints.

2) The Lord never grows weary.

3) There is no end to the Lord’s wisdom.

The logic is sound; if God can guide the stars with unerring
accuracy (vs. 26), He can surely help and guide His people in their difficult circumstances. It would be absurd to think that God would care less for His people than He would for the stars in the sky! It was simply not true that their way was hid from Him.

The problem is that they cannot understand why God would allow the Antichrist to continue unchecked and to bring such trouble on them. They will ask: “Why doesn’t He come in to deliver us from it?” However, His wisdom has chosen to wait because He is working out something in them by the trial. And through it all, He will give them strength to sustain them in their trial. “He giveth power to the faint; and to them that have no might He increaseth strength” (vs. 29a). What wonderful words these will be to the wilting remnant! The Lord’s great power and wisdom as witnessed in the vast creation is available for His people! But this power is only given to those who know their own weakness—“to them that have no might” (vs. 29b). God does not come in to help them who think they have enough strength of their own. Even the strongest will fail if they do not recognize their own weakness. “The youths shall faint and be weary, and the young men shall utterly fall” (vs. 30). God’s great power is available only for those who feel their weakness and “wait upon the LORD” (vs. 31a; 2 Cor. 12:10). In the Old Testament, “wait,” “trust,” and “confide,” etc., are synonyms for faith.

By His grace, God will cause those who lean upon Him in faith to “mount up with wings as eagles” and to rise above the discouraging situations of life. Though there will be very discouraging circumstances for the Jewish remnant during the Great Tribulation, “they shall run, and not be weary.” And even if they do not have the energy to run, He says, “they shall walk, and not faint.” This is a promise from the very God that has all power at His disposal (vs. 31b).

This comfort will come to the remnant in their time of need and will cause them to consider yet another great aspect of the greatness of their God which cannot be found in idols and false gods. What idol has been known to care for and be compassionate towards its devotees? This will be used to confirm to the remnant the uselessness of idols. They will reflect on how fortunate they are to have such a great God who loves them and cares for them.

His Sovereignty

Chap. 41—To emphasize another attribute of the Lord, the Spirit of God bids the prophet to turn and call the Gentiles (“the peoples”) to come near and reason with the Lord (vs. 1). The prophet draws our attention to two events in this chapter. The first one is the raising up of Cyrus to judge the nations that have immersed themselves in idolatry (vss. 2-7); the other is Israel’s promised millennial blessing (vss. 8-20). One has occurred and the other is yet to occur, but both were future at the time when Isaiah prophecied. These two things show that in sovereignty God has controlled, and will control, all things. We are brought to the obvious conclusion that Israel’s God (Jehovah) is the sovereign Controller of all events having to do with mankind on earth. The remnant in a coming day will reflect upon this great fact and it will give them fresh confidence that He will come through in the very near future to fulfill His promises to Israel.

Vss. 2-7—The nations are asked to consider Who it is that “raised up the righteous man from the East, called him to His foot, gave the nations before him, and made him rule over kings?” (vs. 2) This “righteous” man is identified later as Cyrus, the king of Persia (Isa. 44:28-45:1; Ezra 1:1). Moreover, in conquering the nations, his armies would not get hurt when they passed through those lands because the Lord would guide and protect them. The raising up of Cyrus is put in the past tense as if it had already taken place, even though it did not happen until some 150-200 years after Isaiah uttered this prophecy. The reality of it was so certain that God speaks as though it was already done! And from the perspective of the remnant of Israel in a future day, to which these chapters have their primary application, it will be history. This again shows that the reasoning of the spirit of prophecy is particularly aimed toward the remnant of Israel in the latter days (vs. 3).

Who is it that could raise up such a man but the same great God that has been before us in the previous chapter? The same One who is the Creator and Sustainer of the universe is seen here as being able to predict the future long before it happens. And more than that, by His sovereign power He is able to bring it to pass! (Lam. 3:37) He is so great that He intervenes in the affairs of men and orders all circumstances according to His own sovereign will. He has called and brought into existence “the generations (of the nations) from the beginning.” Thus, He is the One who controls the course of this world’s history! By His sovereign providence, He plans and brings to pass the movements of all peoples (Dan. 2:21; 4:17, 25, 35; Job 42:2 – “no purpose of Thine can be thwarted;” Psa. 135:6; Prov. 16:9, 33; 21:1; Isa. 14:24; 46:10-11; Jer. 10:23; Lam. 3:37). “I, Jehovah, the first; and with the last, I am HE [or, ‘I, THE SAME’]” (vs. 4).

Isaiah then describes the folly of the nations that trusted idolatry in the days of the conquests of Cyrus. Historically, when the nations heard of the conqueror’s approach, they were terrified and tried to encourage one another that their idols would deliver them. In their ignorance and folly, they turned to make a new idol that they thought would save them. “They helped every one his neighbour; and every one said to his brother, ‘Be of good courage.’ So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, ‘It is ready for the sodering’ ” (vss. 5-7). But Isaiah adds: “He fastened it with nails, that it should not be moved.” The thing they made was so fragile that it needed to be fastened into its place so that it wouldn’t topple over! How was it supposed to save them from their enemies when it couldn’t even hold itself up? Such is the impotence of idols and the folly of all who trust in them.

This is brought in here to bring home to the conscience of the remnant just how ridiculous it is for one to trust in idols. They will look upon the heathen nations who in ignorance have trusted in idols but have not profited therefrom. They will consider how foolish the nations have been and will be led to conclude that if idols have been powerless to protect the nations, then they will not help Israel either. This consideration will help to lay the foundation for their thorough judgment of idolatry altogether.

Vss. 8-20—Having seen in verses 1-7 Jehovah’s predictions of the judgment on all idols and idol-makers, this next series of verses go on to predict the blessing that will come to redeemed Israel. The Lord’s sovereign power will not only be engaged in raising up Cyrus to judge idols, but it will also be manifested in the raising up of Israel for blessing. Israel is called, “My servant.” It is not Cyrus, but Israel that is called this here. Cyrus was used as an instrument of the Lord, but it is Israel that is His servant. The people are reminded that the Lord had specific purposes for them when He called them. He goes back to the beginning of their history by reminding them that they were “taken from the ends of the earth” (from Ur of the Chaldees) in the person of their father Abraham, for the purpose of showing forth His praise to all the earth (Isa. 43:21). Even though they have been temporarily set aside (nationally) on account of their disobedience, they have not been “cast away” forever (Rom. 11:2). They are still His chosen people. “Thou art My servant; I have chosen thee, and not cast thee away.” The people are, therefore, comforted and assured of Jehovah’s presence, strength, help, and sustaining power (vss. 8-10).

When Israel is redeemed by the Lord’s power, they will be used to execute judgment and bring blessing to the earth. His purpose for them to be the “head” of the nations (Deut. 28:13) will be realized then. On account of His presence and power, restored Israel will be used of God to subdue the nations beneath them. They will “thresh the mountains, and beat them small, and shalt make the hills as chaff” (vss. 11-16). (Mountains and hills are symbolic of the greater and the lesser nations of the earth.)

When the Lord establishes His kingdom, the remnant of His people (“the poor and needy”) will be satisfied with an abundance of water and food. They will be completely cared for by His grace. Seven varieties of trees will grow in the wilderness—“the cedar, acacia, myrtle, and oleaster... the cypress, pine and box-tree”—signifying the complete reversal of the devastation that sin has brought into the creation. Blessing will spring forth where there was once only barrenness (vss. 17-19). In the end, all will be forced to acknowledge the sovereign greatness of Israel’s God. In that day, it shall be said, “What hath God wrought” (vs. 20; Num. 23:23).

Since the nations are bent on making idols (vs. 7), the Lord turns and speaks to them again in verses 21-24. He challenges them to produce an idol that can predict the future, or even give an account of the things that already are. Let them “show the things that are to come hereafter, that we may know that ye are gods” (vs. 22). Moreover, they are taunted to perform a miracle that all may see their supposed power. “Yea, do good, or do evil, that we may be dismayed, and behold it together” (vs. 23). The truth is, no idol is able to do that which this chapter ascribes to the Lord. There is no idol that can control the course of this world’s history. Idols cannot predict the future and then sovereignly intervene in the affairs of men to order circumstances according to their plans. (Some prognosticators may claim to foretell the future, but it is only a delusion.) These are things that only Israel’s God can do. The conclusion of the whole matter is that the heathen idols are “less than nothing” and their “work is of nought.”

In contrast to the impotence of the heathen idols, the Lord restates the fact that He alone has sovereign irresistible power. He would manifest this by raising up “one from the north” (Cyrus) who would come in judgment upon those nations. He would crush the idolaters “as the potter treadeth clay” (vs. 25).

In contrast to the Lord’s prophecies, not one idol can declare something “beforetime” so that when it comes to pass people can say, “It is right.” In fact, “there is none that declareth; no, none that sheweth; no, none that heareth your words” (vs. 26). But the Lord had spoken to Zion through prophets and evangelists telling them to “behold” their fast-approaching deliverance. The “good tidings” of deliverance was predicted by His infallible foresight (vs. 27). This will be a great encouragement to the remnant who will be desperately looking for deliverance. But the idols and their devoted followers were silent. They could not “answer a word,” for no idol had ever predicted the coming of Cyrus (vs. 28). The matter closes with the Lord’s contempt and wrath upon the whole thing and concludes that they are all a delusion and absolutely unworthy of trust. “Behold, they are all vanity; their works are nothing” (vs. 29).

All this is calculated to produce a moral judgment of idolatry in the remnant. As the pressures of the Great Tribulation mount up, their thoughts will turn toward God. They will begin to consider how good He has been to His ancient people Israel even though they were erring in their ways. Their thoughts will also run forward to think of His promises of blessing to the nation that are not yet fulfilled. It will give them confidence that He will indeed keep His Word and exercise His sovereign power for their restoration. Such grace will touch their hearts and will further the work of repentance in them (Rom. 2:4).

His Loving-kindness

Chap. 42—With restoration having been promised in the previous chapter, the question naturally arises: “How will God effect this great deliverance for Israel?” “What kind of a Deliverer will bring this blessing?” This leads the Spirit of God to set before us yet another great attribute of Israel’s God—His lovingkindness.

The wonderful attribute of God’s lovingkindness could not be better described than in the Person of the Messiah Himself. Thus, the Spirit of God focuses our attention upon Israel’s promised Messiah-Servant. “Behold My Servant, Whom I uphold; Mine elect, in Whom My soul delighteth” (vs. 1a). Previously, Israel was viewed as Jehovah’s servant, but now, the Messiah Himself is viewed as
Jehovah’s Servant. As God’s Servant, He would step into that role and accomplish what Israel failed to do, bringing the knowledge and blessing of God to the world. This is very interesting. The thoughts of the remnant will turn to consider the character of their Messiah for whom they wait. But they will do this without connecting Him with the despised Jesus of Nazareth who once came to the nation in lowly grace.

The first part of this 42nd chapter describes the manner of life that would characterize the Messiah-Servant when He would visit His people at His first advent. Coming into this world as God’s anointed, His every movement would be nothing but a delight to the heart of God. Unknown to the remnant of the latter day, this has already had its fulfillment in the life of the Lord Jesus Christ. He was the meek and lowly Servant who lived in the constant enjoyment of His
Father’s love (John 1:18). See Appendix II.

In describing His moral character, it says: “I will put My Spirit upon Him” (vs. 1b). This too, was fulfilled in the life of the Lord Jesus. At the time of His baptism, when the Spirit of God descended upon Him “like a dove,” a voice came out of the heavens saying, “This is My beloved Son, in Whom I have found My delight” (Matt. 3:17). Upon receiving the Spirit, He “went about doing good, and healing all that were oppressed of the devil” (John 1:32-34; Acts 10:38; Heb. 1:9). It also says that “He shall bring forth judgment (justice) to the Gentiles” (vs. 1c) This is something that the Lord Jesus would have done had Israel received Him. The kingdom blessings would have been ushered in with a place reserved for the Gentiles under Israel. But since Israel (the Jews really) rejected the Lord Jesus as their Messiah, this has yet to be fulfilled.

When He was found among men, the Messiah-Servant would not “cry” nor “strive;” nor would He “cause His voice to be heard in the street,” because the aim of His ministry was not to cause a revolution against the Roman powers that ruled over the land at that time (vs. 2). He left the political conditions in the land as He found them. His mission instead was to tell out the heart of His
Father and to accomplish redemption through His work on the cross. He had “come to seek and to save that which was lost” (Luke 19:10).

Moreover, being God incarnate among His creatures, He was gentle and kind, and full of love. There was a spirit of grace that pervaded all His deeds and words. His every movement projected the love of God. He would not crush a “bruised reed”—a truly penitent person (Isa. 58:5). Nor would He “quench” a spark of faith when He saw it among men. Instead, He healed the bruised reeds and fanned the “smoking flax” into a flame for God (vs. 3).

He would not “faint nor be in haste, till He have set judgment in the earth” (vs. 4), and thus, He was content to wait His Father’s time to take possession of this world and set up His kingdom in righteousness. When the devil offered “the kingdoms of the world” to Him, He would not receive it from His hand (Matt. 4:8-10). He knew there was a time coming when His Father would say, “Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession” (Psa. 2:8).

These things were fulfilled in the life of the Lord Jesus Christ, Israel’s true Messiah, but it has been hidden from the eyes of the Jews. As a result of their failure to see Him as their true Messiah, a thousand blessings were forfeited.

All this is brought forth to show another great contrast between Israel’s God and the idols and false gods of the nations. The purpose again, is to magnify the greatness of their God to the end that they would come to a thorough judgment of idolatry. Most, if not all idols that men make, depict an unhappy or a mean god. The expressions on the faces of their idols clearly show this. But what a contrast with Israel’s God! He is “the blessed God” (1 Tim. 1:11) who delights in blessing His people. (“Blessed” means happy.) From the outset of the Bible, we learn this wonderful fact. In the first chapter of Genesis when God formed the mountains and the hills, it says that He saw that it was good, but He did not bless them. Also, when He formed the sun, the moon, and the stars, it does not say that He blessed them. But as soon as He came to the creation of life and man, it immediately says those words—“and God blessed them!” We learn from this that He is the blessed God who is interested in the blessing of men! Christians today have the privilege of telling out “the glad tidings of the glory of the blessed God” (1 Tim. 1:11). What a great contrast He is to the angry heathen gods.

His Faithfulness

Chap. 42:5-9—God as Creator then addresses the Messiah and affirms to Him what He purposes to accomplish through Him. Not only would He tell out the heart of God in love to His people, but He would also be faithful to His promises and bring in the great kingdom blessings for them. This too, is something that idols and false gods could never do. They cannot cause events to happen which fulfil prophecy.

God had called the Messiah-Servant in “righteousness” and He would fully support Him in His ministry (vs. 6a). If He were received, then His ministry was to have a two-fold effect. Firstly, He would be “for a covenant of the people,” which means that Israel would be brought back into a covenant relationship with Jehovah. (Compare Jer. 31:31-34.) Secondly, He would be “for a light of the Gentiles,” which means that He would bring the true knowledge of God to the nations (vs. 6b). The order of this is significant. Israel must first be restored, and then blessing will flow out to the Gentiles through their association with Israel (Deut. 32:43; Psa. 47:9; Zech. 8:23; Isa. 14:1). The millennial blessings that Scripture promises for the nations are, therefore, consequent upon Israel’s restoration, because Israel is actually the Lord’s instrument of blessing to the Gentiles (Isa. 60:1-22).

Moreover, the Lord would grant deliverance from the power of idolatry to all who receive Him. Moral and spiritual blindness is the sad result of one’s occupation with idolatry. The person devoting himself to his idol becomes as insensible as the idol (Psa. 115:4-8 – “Eyes have they, but they see not ... .so is every one that trusteth in them”). But the Lord would “open the blind eyes.” He would “bring out the prisoners from the prison,” and set them free from the enslaving power of idolatry (vs. 7).

Clearly, the Lord will not share His glory with rivals: “My glory will I not give to another, neither My praise to graven images.” When the Lord sets up His kingdom in power, all idols will be put out of the land (Zech. 13:2). Then will “the former things” (the past predictions concerning Israel) be fulfilled (vss. 8-9).

Vss. 10-12—In that day, Israel’s prejudice against the Gentiles will be taken away. It is a distinguishing mark of their conversion. Feeling their own incompetence to give adequate expression to the Lord’s praise, they will summon the Gentiles to help them swell the anthem! “Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of Sela sing, let them shout from the top of the mountains” (vs. 11). Even their long-time enemies, a remnant of Arabs (“Kedar” – Isa. 21:16) and of Moabites (“Sela” – Isa. 16:1) will be welcomed to join in the song of praise to Jehovah! This means that a remnant of Arabs will give up their false religion of Islam and will be converted to Israel’s God. Restored Israel will hold a feast to the Gentiles (“all peoples”) in Jerusalem (Isa. 25:6). What a scene it will be! The Jew and the Gentile praising the Lord together in His millennial blessing of the earth. All this will come to the nation of Israel as a result of the faithfulness of their God. He not only tells them of His purposes in grace for their blessing, but He reminds them that He is also well able to carry it out.

Since the Jews rejected their Messiah and refused to be gathered by Him (Isa. 49:4-5; Matt. 23:37), these wonderful things have yet to be fulfilled. The kingdom blessings have been held in abeyance until the nation is brought to acknowledge the Lord Jesus as their rightful Messiah. However, in a coming day (at His Appearing) He will show Himself in a completely different way from the time of His first coming. In that day, “the Lord shall go forth as a mighty man, He shall stir up jealousy like a man of war: He shall cry, yea, roar; He shall prevail against His enemies” (vs. 13). This is quite the opposite of His first coming. He will come with power and judgment, for the time of His longsuffering and patience will be over. “I have long time holden My peace; I have been still, and refrained Myself: now will I cry like a travailing woman; I will destroy and devour at once” (vs. 14). He will judge the nations (the “mountains and hills”); and everything from which they derive their pleasure and happiness (the “herbs,” “rivers,” and “pools”). But He will deal mercifully with the remnant of His people. He will bring “the blind by a way that they knew not.” Those who once were spiritually blind will be restored. “And so all Israel shall be saved,”—that is, of course, a remnant from all Israel (Rom. 11:26). However, the apostates of Israel who persist in their sin will be “turned back” to follow the idolatry that Antichrist will bring in. They will find no mercy and will come under His judgment. In the end, “they shall be greatly ashamed, that trust in graven images” (vss. 16-17).

Vss. 18-25—The time frame and sequence of events are not the focus of the prophecies in this second book of Isaiah. Instead, the prophet is giving us the moral facts concerning Israel’s restoration.

In the next series of verses, the unfaithful servant, Israel, is called and rebuked. They are promised that if they turn to Him with trueness of heart, that their eyes would not be in darkness but would be spiritually illuminated. “Hear, ye deaf; and look, ye blind, that ye may see” (vs. 18) The nation was exposed to much light through the revelation that God had given it, but they were blinded by their own unbelief. “Who is blind but My servant? And deaf, as My messenger whom I sent? Who is blind as he whom I have trusted, and blind as Jehovah’s servant?” (vs. 19) As a nation, God had entrusted them with many privileges and tokens of His goodness (Rom. 9:4). They saw “many things” but did not observe (practice) them in obedience, and thus, were blinded by their unbelief (vs. 20).

The Lord was “well pleased” to take up with them “for His righteousness’ sake” in the first place. He “magnified the Law and made it honourable” for them, but they despised and disobeyed it; and therefore, were given over to feel His governmental judgment. The Lord allowed the nation to be “robbed and spoiled,” and then taken captive by an enemy (Babylon). Their sad condition in captivity was that of being “snared in holes” and “hid in prison houses.” They were left far from God morally and spiritually. They had sunk so low that they didn’t even think to call upon Him for deliverance and restoration! “None saith, Restore.” Such were the fearful consequences of engaging in idolatry (vss. 21-22).

The Lord then asks His people to “give ear” and to consider who it was that had delivered them “for a spoil” and had given them to the Babylonian “robbers” (vss. 23-24). It was the Lord. In His governmental dealings with them He had called for the nation to be set “on fire round about”—a symbol of His judgment. He ordered it for the chastening of His rebellious people. And because the people were blinded by idolatry, they became insensible to it all. They did not recognize that it was His hand upon them, “Yet he (Israel) knew not; and it burned him (Israel), yet he laid it not to heart” (vs. 25).

In a similar way, during the Great Tribulation, the Lord will
allow the newly revived commonwealth of the Jews to be given over to the clutch of Apocalyptic Babylon—the Western powers under the Beast. This will also be on account of the nation’s wholesale involvement in idolatry—the worship of the Beast (Rev. 13:11-18; Matt. 12:43-45). Their unfaithfulness will be rebuked similarly by the voice of prophets among them.

His Power to Redeem

Chap. 43:1-24—Isaiah dwells upon another of the great attributes of Israel’s God—His redeeming power. The main thought in redemption is to be “set free” by a price paid. Jehovah’s redemption by power is the ability to deliver (set free) His people from their oppressors. Many times, throughout their history He has come in and miraculously delivered them from their enemies. None is so striking as their redemption from Egypt, and the repeated deliverances in the days of the judges, and later, under their kings.

Since He had called Israel by name and made them His own, He would not allow them to continue forever in their sad state of mixing idolatry with the worship of God. The day is coming when the chastening of the Lord will not be in vain. A remnant of the people will allow the Lord’s rebukes in chapters 40-42 to search their hearts. They will hear His Word and will realize that the hand of the Lord has been behind it all (Mic. 6:9). To those who have faith, the Lord will send comfort and hope, promising afresh to intervene for their blessing. The people need not fear, because His redemptive power was about to be revealed. So sure, was His delivering power that He speaks of it in the past tense, long before it happened: “Fear not: for I have redeemed thee” (vs. 1).

Through the whole sore trial of the Great Tribulation, when the Jewish remnant will pass through the fire under the clutches of Apocalyptic Babylon, the Spirit of Christ will sympathize with them. “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee” (vs. 2). Compare Isaiah 63:9. What a word of comfort this will be to the beleaguered remnant! It will surely go to the heart of His people when they consider that no idol could provide such comfort in trouble.

Historically, to redeem His people, the Lord used the Persians and the Medes to overthrow Babylon where they were held captive. The Lord providentially rewarded the Persian monarch, Cyrus, with the spoil of Egypt, Ethiopia and Seba (Sudan today). “I gave Egypt for thy ransom, Ethiopia and Seba for thee” (vs. 3). He permitted Cyrus and his son (Cambyses) to take those kingdoms as a reward for liberating the Jews from Babylon. This was not a gift but a payment, for the Lord is no man’s debtor. Because Israel was “precious” in Jehovah’s sight and He “loved” them, He would “give men” (Egypt and her confederates) for their redemption (vs. 4).

The Jews deliverance from Babylon is a foreshadow of the Lord’s power to redeem (set free) the ten tribes of Israel that are presently scattered in the earth. “Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, give up; and to the south, keep not back: bring My sons from far, and My daughters from the ends of the earth” (vss. 5-6). Jehovah’s original purpose for them will be accomplished. He “called,” “created,” and “formed” them for His glory, and they will be used to that end when He redeems them by His power and grace (vs. 7).

Next, His people (called “the blind people”) will need to understand how great the Lord’s redeeming power of grace really is. The Lord, therefore, calls upon them to compare His redeeming power with the impotence of idols. The Gentiles too, before they can be brought into the kingdom blessings must acknowledge the greatness of Israel’s God and the folly of idolatry. Therefore, Israel, “the blind people that have eyes, and the deaf that have ears,” and the Gentiles, “the peoples,” are summoned to a court test. “Let them bring forth their witnesses, that they may be justified” (vss. 8-9). Let them prove the ability of idols in predicting the redemption of Israel, and also the bringing of it to pass. They had not declared “this” – that is, that Cyrus would rise up and deliver Israel, nor have they any power to make it happen.

The Lord reminds His people that He had chosen them to be His “witnesses” to the nations of His greatness and power (vs. 10). They were to testify of the knowledge of the one true God—“there was no God formed, neither shall there be after Me. I, even I, am the LORD; and beside Me there is no Saviour” (vs. 11). This is the first of ten references that Jehovah is God, and that beside Him there is none else (Isa. 43:11; 44:6; 44:8; 45:5; 45:6; 45:14; 45:18; 45:21; 45:22; 46:9).

The people are reminded that when they were walking in right relations with Him, not embracing idols, He willingly identified Himself with the nation and showed His wonders among them. “I have declared, and have saved, and have showed, when there was no strange god among you” (vs. 12). There was no question then that He was God. All sober Jews and Gentiles are forced to acknowledge that the Lord had manifested Himself in the past with mighty demonstrations of His power. The repeated statements of Israel being Jehovah’s “witnesses,” will exercise the God-fearing remnant in the Tribulation period. They will take these things to heart, realizing that the nation failed in this and will take up the torch, so to speak, and begin a witness for Him, starting in Jerusalem and spreading out from there. They will eventually preach the gospel of the kingdom throughout the world (Matt. 24:14). The One they were to bear witness of was the eternal “I AM.” “Yea, since the day was, I am HE.” They were to testify of the eternality of His being, and that His decrees and acts cannot be thwarted. “There is none that delivereth out of My hand: I will work, and who shall hinder it” (vs. 13).

Not only does the Lord declare that He is their Redeemer, but He will demonstrate His redeeming power by promising to crush the Babylonian empire that would hold His people captive. Historically, Babylon was the world center for idols. “Thus saith the LORD, your Redeemer, the Holy One of Israel; For your sake have I sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships” (vs. 14). All this is quite striking, because at the time of Isaiah’s prophecy Babylon was not yet a world power. Babylon didn’t even become a dominant world power until about 170 years after this prophecy; and here Isaiah is speaking of its end some years after. This was declared beforehand, stating it in the past tense, because the fulfillment was sure.

“The LORD, your Holy One, the Creator of Israel, your King,” would make a way for them out of their captivity (vs. 15). He makes a promise that there will be a new exodus for them. “Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow” (vss. 16-17). This is an allusion to Israel’s passage through the Red sea (Ex. 14). Isaiah correlates it with their up-coming deliverance from Babylon (now a historical fact). But it also pre-figures the deliverance of the remnant in the future from the clutches of Apocalyptic Babylon. Let us remember that in the Great Tribulation the Beast and the Antichrist will hold the land of Israel as part of their empire. All in their empire must do their bidding—i.e., take the mark of the Beast and worship his image (Rev. 13). But the remnant of faithful Jews is promised that there will be a deliverance from it in the end.

The Lord was going to do “a new thing.” There would be a new deliverance for the nation that would be so great that its past deliverances would pale into insignificance. They would not remember those old mercies in the light of what was coming. “Remember ye not the former things, neither consider the things of old. Behold I will do a new thing” (vss. 18-19a). This “new” coming deliverance will be far greater than what they have experienced in their past history. “I will even make a way [highway] in the wilderness, and rivers in the desert” (vs. 19b). When God delivered Israel of old and guided them through the wilderness, they never had a road to travel on; but now there will be highway in the wilderness! In the days of old the Lord gave them a river of water springing out of the rock from which they drank, but now there would be “rivers (plural) in the desert” for them to drink!

Moreover, the magnitude of this deliverance would be such that there are going to be many beneficiaries. The termination of the sufferings of Israel will involve the termination of the sufferings of the whole creation. When Israel is delivered and blessed in their land, the lower creation will also experience a great deliverance. The animal kingdom and the vegetable kingdom are presently suffering in this groaning creation. In that day, there will be a release from “the bondage of corruption” (Rom. 8:20-22). The Lord will make the desert blossom like a rose (Isa. 35:1). “The beast of the field shall honour Me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen” (vs. 20). But these blessings bestowed on the lower creation are not going to be granted merely for their welfare; the real object of such blessings is that they might be a witness for the Lord Himself. By the lower creation unconsciously enjoying the millennial blessing, they will thereby give “honour” to God. All that see it will reflect upon the goodness and power of the Lord.

A greater witness to God’s redeeming power will be seen in the fact of Israel’s national restoration because they were once “scattered and peeled” (Isa. 18). Much of that nation is scattered throughout the world (the ten tribes), but Israel will reappear “at once,” as a nation born “in one day” (Isa. 66:8-9). “This people have I formed for Myself; they shall show forth My praise” (vs. 21). The whole world will wonder at the power and grace of God that has been shown toward the nation of Israel when they see them restored and blessed in their land. In that day, Israel will be reinstated in the place of being God’s servant, and thereby, they will be a powerful testimony to the nations. What will happen to them will “show forth His praise” before all.

However, this coming deliverance will not be due to any worthiness or fidelity on Israel’s part. They will not be able to take any credit for this deliverance, nor will they be able to say that they deserved it. The Lord reminds them that their condition morally and spiritually had been deplorable. “But thou hast not called upon Me, O Jacob; but thou hast been weary of Me, O Israel. Thou hast not brought Me the small cattle of thy burnt offerings; neither hast thou honoured Me with the fat of thy sacrifices” (vss. 22-23a). The people had become weary and bored of serving the Lord. During their exile in Babylon the Lord did not require them to bring offerings to Him, understanding that they simply could not, being held captive. “I have not caused thee to serve with an offering, nor wearied thee with incense” (vs. 23b). During that time, the
nation abode “many days ... without a sacrifice” (Hos. 3:4).

While the Lord did not burden the people to bring sacrifices, instead, they burdened Him with their sins of idolatry. They did not bring Him the “sweet cane with money” which was an imported product used in making incense. Nor did they bring Him “the fat of their sacrifices.” Instead, the Lord says, “Thou hast made Me to toil with thy sins, thou hast wearied Me with thine iniquities” (vs. 24). Such was their state in captivity.

His Power to Forgive Sins

Chap. 43:25–44:5—This work of redemption was not to be limited to the Lord’s power in delivering Israel from their national diaspora, but He would also forgive their transgressions and their sins. “I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (vs. 25). This brings before us another wonderful grace of Israel’s God. By referring to their transgressions, he is speaking of their departure from God and of their sins of embracing idolatry. God would be justified in blotting the people out in judgment, but instead, He promises to blot out their sins and their transgressions! What amazing grace this is! Again, we see how different Israel’s God is compared to the gods of the nations! The heathen concept of God is that of an austere god who punishes his devotees, but Israel has a gracious God who forgives when there is repentance! What idol could even touch on the subject of sins; much less have the power to forgive them?

To emphasize His grace toward His people, they are called to mark His word, and if they can, to declare whether their idolatrous ways are justified. “Put Me in remembrance: let us plead together: declare thou, that thou mayest be justified” (vs. 26). This is said to cause the people to see their sins as they truly are before God. As mentioned previously, if there is going to be a complete restoration of Israel, their sins must be exposed, confessed, and forsaken (repentance). See Proverbs 28:13. To ensure a deep work in the people, the Lord will cause them to trace the sin problem back to Adam. “Thy first father sinned, and thy teachers have transgressed against Me” (vs. 27a). Their entire history has been one line of unbroken failure. Their guides, prophets, and priests were unfaithful to the light they had and have caused the people to transgress. “Thy teachers have transgressed against Me” (vs. 27b). Therefore, God is justified in His dealings with them in chastisement. But even that is done because He cares for them and wants to break them from their pursuit of idolatry. In His dealings with them He has caused the “princes of the sanctuary” (the priests) to be profaned by being treated as common persons. This took place when they were stripped of their holy office and carried into exile. “Therefore, I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches” (vs. 28). The people will freely own that the ways of the Lord with them in discipline were right and just. This is a sign of true repentance.

Chapter 44––The first five verses of this chapter are a conclusion to the subject in the foregoing chapter. Here, Isaiah shows that God’s grace will not stop at the national deliverance from their enemies when there will be a restoration of a remnant from all twelve tribes to their homeland. Nor will He stop at granting a full pardon for their sins. His grace will work in them to such an extent that He will bestow many additional blessings upon them. The first thing they need to understand is that their sins have been put away righteously and that they are accepted by Him. Therefore, the Lord comes in immediately with words of comfort and acceptance, “O Jacob My servant; and Israel, whom I have chosen” (vs. 1). His love has not changed toward them, and when they are restored, this will be affirmed to them. By the Lord owning them as such, He will banish their fears and assure them of their acceptance with Him. They will be reinstated in their role as the “head” of the nations and will be used as Jehovah’s “servant” in dispensing His blessing to them.

They were not to “fear” this role because the Lord has promised to help them. “Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, My servant; and thou, Jesurun, whom I have chosen” (vs. 2). Being called Jacob, they are not to forget their failures, and thus, they would be kept humble. “Jacob” means a “supplanter” or “cheater.” By being called “Jesurun,” meaning “upright one,” they were to see themselves as God would see them when they are restored. Thus, with dignity and confidence they could stand forth before the nations to represent Him.

They will be full of Jehovah’s blessing which will result in power of testimony for Him. “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My spirit upon thy seed, and My blessing upon thine offspring.” The figure of abundant growth along the banks of a river is used to illustrate Israel’s future blessing in the earth (vss. 3-4). The Spirit of God will be poured out on the restored nation (Isa. 32:15; Joel 2:28-29). It will not be an indwelling of the Spirit, which is a distinctive blessing of the Church. But rather, the Spirit will rest upon them as He did on certain individuals in Old Testament times; only now, it will be upon the whole nation. Restored Israel will be like a nation of Elishas (the prophet upon whom the Spirit of God rested) going about and being a blessing to all!

Today most Jews refrain from publicly identifying themselves as Jews to avoid reproach, but in that day, they will freely own their identity by publicly saying that they belong to the Lord. “One shall say, I am Jehovah’s.” Others will identify themselves by changing their names to Jacob and Israel, etc. “Another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel”
(vs. 5). They will be glad to take a name that will readily identify them as a Jew or Israelite.

His Superiority Over Idols

Chap. 44:6-20—The Lord once again declares who He is because of what His people have engaged in by turning to idols––it is evident that they had forgotten. “Thus saith Jehovah, the King of Israel, and His Redeemer, Jehovah of Hosts: I am the First and I am the Last, and beside Me there is no God” (vs. 6). Six names, titles, and descriptions are given of Himself:

As “Jehovah” (this is His covenant relationship name), He remembers and is faithful to His promises to Israel.

As “King of Israel” He is their sovereign Ruler.

As “Redeemer” He is the great Deliverer from their enemies.

As “Jehovah of Hosts” He is the Marshaler of the celestial hosts of angels who work at His bidding to control all things concerning Israel.

As “the First and the Last” He is the eternal pre-existing One.

As the one true “God” He is the absolute and supreme Being out of Whose heart springs the source of all good and blessing (Isa. 44:6).

Moreover, in the next verse, He declares His knowledge and control of the future. “And who, as I, shall call, and shall declare it, and set it in order for Me, since I appointed the ancient people? And the coming things, and those that shall happen, let them declare unto them” (vs. 7). These names, titles, and attributes bring out the greatness of Israel’s God in contrast to idols. In comparison to His greatness and glory, all false gods pale into the background.

There are two important predictive phrases used here. They refer to the two applications of the prophetic word that we have been alluding to as we have proceeded with our exposition of the book. As we have said in the preface, most of the prophecies have a double application. There is a near or present application that was usually fulfilled in the prophet’s lifetime, or shortly thereafter, and then an extended or future application that reaches down to the end of the age. Both are referred to in this verse—“coming things and those that shall happen” The “coming things” are of a future application and “those that shall happen” are of a near application.

As we read through the various writings of the prophets it is important, therefore, to distinguish what parts are referring to those things that are near at hand and which parts speak of Israel’s full and final deliverance in the end times. If we see no more than the near application in these chapters (as many expositors unfortunately do), we’ll miss the main focus of prophecy and will be bereft of understanding the real meaning of the prophetic Scriptures. The final application of the prophetic Scriptures is really what the Spirit intends for us to grasp in these prophecies. It looks on to the fruition of all God’s dealings with Israel when they are delivered and ultimately blessed under the reign of Christ. Israel has been a firsthand witness of His greatness and superiority over idols. “Have not I told thee from that time, and have declared it? Ye are even My witnesses. Is there a God beside Me? Yea, there is no God; I know not any” (vs. 8).

Vss. 9-20—In what follows, we have the most withering exposure of idolatry. The prophet begins with the makers of idols. They are full of “vanity.” They imagine that the “delectable (precious or desirable) things” they seek after will be given to them by performing devotions to their idols. But the prophet clearly states that their idols “shall not profit.” They bear witness to themselves. “They see not, nor know.” Even though these inanimate objects have no life or power of reasoning, the demons behind them (1 Cor. 10:20) delude the devotee so that he or she become as insensible as the lifeless idol they worship. “They that make them are like unto them; so is every one that trusteth in them” (Psa. 115:3-8). The Lord challenges the idol makers to produce an idol that is profitable. “Who hath formed a god, or molten a graven image that is profitable for nothing?” In the end, when the Lord puts down all idolatry and establishes His kingdom, all who go after such things are going to be “ashamed” (Isa. 2:18; Zech. 13:2-4). In the meantime, if the maker of idols can produce any evidence that there is profit in an idol, then let them stand up and prove it. “The workmen are but men. Let them all be gathered together, let them stand up: they shall fear, they shall be ashamed together” (vss. 9-11).

To show that idolatry darkens the mind, Isaiah becomes almost satirical. He speaks of the nonsense of the idol maker who thinks that he, being a weak mortal man, could produce something that is divine. His mind is deluded into thinking that the lesser can produce the greater, which is a total impossibility. The prophet cites two cases of this folly. Firstly, there is “the iron-smith” who works hard to make the idol for a rich man with expensive materials, but he runs out of energy and stops to rest. “The iron-smith hath a chisel, and he worketh in the coals, and he fashioneth it with hammers, and worketh it with his strong arm;––but he is hungry, and his strength faileth; he hath not drunk water, and he is faint” (vs. 12). The conclusion is obvious. How does the idol maker think that the inanimate image he’s making is going to have super-natural power, when he, its maker, runs out of energy so quickly?

Then the prophet cites a second case––a craftsman who makes a less expensive wooden idol for a poor man. “The worker in wood stretcheth out a line; he marketh it out with red chalk; he formeth it with sharp tools, and marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of man: that it may remain in the house” (vs. 13). The craftsman works so hard, but in the end all he can produce is the “figure of man, according to the beauty of a man.” This shows the degraded ideas of the pagan idol worshippers. Their thoughts of deity rise no higher than the creature (Rom. 1:23). They will often attach to their false deities’ various human feelings and lusts, etc., but the only thing the idol did was sit in someone’s “house” as an ornament. The various kinds of wood the craftsman uses are “cedars,” “cypress,” “oak,” and “ash.” Isaiah logically reasons that because these woods primevally come from God and depend upon His care to “nourish” and grow them, they couldn’t have divine attributes. Moreover, these are the same materials that a man uses to sustain himself in life; to “warm himself; yea, he kindleth it and baketh bread.” They hardly could have divine attributes! Yet an idolater is so deluded that he “maketh a graven image, and falleth down thereto.” He even “prayeth unto it, and saith, Deliver me; for thou art my god.” But these false gods and images fail to answer their prayers (vss. 14-17).

The sad effect idolatry has upon the poor devotees is that their minds become darkened and insensible. “They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?” They have become blinded and are not able to see their folly (vss. 18-19).

Moreover, in all their devotion to their idols there is nothing to satisfy the heart. “He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?” (vs. 20) So, in summary, these deluded idolaters are wasting their time, their money, and their energy. They are getting to themselves empty hearts and minds, and most serious of all, the judgment of God.

We might wonder how it is that people back then could be so blind as to think that an idol could bring its devotee’s the help and satisfaction that they were seeking in life. We might conclude that it is a result of the ignorance and illiteracy that marked those days, and that surely no one today in our enlightened societies would ever be so deceived. However, men today are similarly chasing idols––perhaps more today than ever! It’s just that the idols today are of a more sophisticated character. An idol, in principle, is anything that captures the affections, and ultimately, drives a wedge between the heart and the Lord. It could be things such as recreation, sport, art, music, business, etc. that are pushed to an excess in one’s life. It is interesting to note that those who would desire to progress in such fields of endeavor must devote themselves to it. They must give themselves to that particular object, whether it is their money, time, or energy—in principle, they must bow down to it. In doing so, they become more successful or proficient at it, but without realizing it, they come under its power. The more they devote themselves to it, the more they become blinded to the realities of life. They begin to make ridiculous sacrifices to that which has become an idol in their life. They will push more important things out of their way to reach their all-enthralling objective. In their minds, it is nothing to push out of the way (essentially to sacrifice) wives, families, jobs, and most importantly, the Lord, in order to reach their goal. Many waste years chasing a dream. They have been blinded to think that it will bring them joy and satisfaction, but they are only “feeding on ashes.” It is modern day idolatry (1 John 5:21).

Isaiah 44:21-48:22 - Israel's Deliverance from Idolatry

Having given a full exposure of the folly of idolatry, Isaiah now states the wonderful assurances of Israel’s past redemption and the promise of future restoration. He also speaks of blessing for those in Israel who do not trust in idols, but in Jehovah. The subject of the final four chapters of this division of Isaiah is Israel’s deliverance from idolatry and their restoration to the Lord.

The Call to Separate From Idolatry

Chap. 44:21—“Remember these things, O Jacob, and Israel.” The people are told to take to heart all that has been said in the foregoing pages about the foolishness and vanity of the pagan idolaters. There is simply nothing one could point to from all their devotion to idols that has produced anything of profit for them. In view of this, the Lord presses upon His people three cogent reasons as to why they must separate from idolatry.

The first great reason that idolatry must be expunged from Israel is that they have been called to be Jehovah’s servant. “Thou art My servant; I have formed thee: thou art My servant” (vs. 21b). The Lord “formed” and fashioned that nation for a distinct purpose. As Jehovah’s “servant,” their responsibility in the earth was to show forth His excellencies. The world was to learn from them that He was the one true God. About ten times in these chapters, we have the statements to the effect and similar to: “I am the one true God, beside Me there is no Saviour.” Therefore, if they are to effectively bear witness to the one true God, it is wholly inconsistent to carry on with idolatry. Otherwise, the world could look on and then say, “If Jehovah is the one true God and He is enough to satisfy the heart and mind as an object of worship, why do His people bow down to the many gods of the world? It shows that His own people are not convinced of it themselves!” This paradox is not to be.

Secondly, the Lord had not forgotten them, so Israel should not forget the Lord. “O Israel, thou shalt not be forgotten of Me” (vs. 21c). The terrible result of the practice of idolatry is that the Lord is displaced in one’s affections (Jer. 2:13). “Whoredom (the spiritual adultery of idolatry) and wine and new wine take away the heart” (Hos. 4:11; 7:11). Therefore, they must give up idolatry so that their hearts would be solely for Him.

Thirdly, the Lord has secured a way to have their transgressions and their sins blotted out. “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins” (vs. 22a). This, of course, points to the work He has accomplished on the cross. He has paid a great price to redeem them from their sins. For them to go on in the sins of idolatry is an affront to his love and a disregard of His work and suffering to put away those sins. How could they go on with the very sins that He has paid a great price to put away in His atoning sufferings? It is totally inconsistent. Therefore, they must separate themselves from it immediately.

This being the case, the people are called upon to return to fellowship with the Lord. “Return unto Me; for I have redeemed thee” (vs. 22b). To come back to the Lord necessarily means to separate from idols, for the two are incompatible.

The whole creation is told to rejoice in anticipation of its deliverance from the “bondage of corruption” into “the liberty of the glory of the children of God” (Rom. 8:21). The lower creation awaits Israel’s restoration. The millennial blessings will not come in until Israel is restored. But now, since the Lord is about to deliver them from their pitiful condition, creation is told to rejoice. In the New Testament, creation is seen as waiting for “the manifestation of the sons of God,” which is the time when the Lord will appear with His saints in glory. Here, in the Old Testament, the creation is waiting for Israel’s restoration. Both will happen at the Appearing of Christ (Rom. 8:19-21).

A Summary of the Lord’s Greatness in Comparison to Idols

Chap. 44:24-28—Isaiah concludes the 44th chapter by giving a summary of the impotence of puny idols as opposed to the greatness of the Lord’s attributes in deity. The idols and idolaters must stand in shameful silence as the Lord gives witness to Himself in seven ways. These have been before us in the previous chapters, but now they are summarized to give impact to the greatness of His Person.

Firstly, He declares Himself to be their Redeemer. “Thus saith the LORD, thy Redeemer.” As their Redeemer, He has promised to set them free from all that hinders them from serving God acceptably. This shows His everlasting love and care for His people (vs. 24a).

Secondly, He speaks of Himself as the Creator of all things. “I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself” (vs. 24b).

Thirdly, He speaks of Himself as their great Protector “ ... that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish” (vs. 25). He frustrates the predictions of the Chaldean babblers who seek to curse Israel and confounds their pretended miracles adduced to prove their supernatural powers. He makes fools out of the demonized occult diviners, turning their prognostications into folly (Job 5:12-14; Psa. 33:10; Isa. 29:10; Jer. 51:57).

Fourthly, He is the Confirmer of the words of His servant Israel and upholds the words spoken by His prophets. “ ... That confirmeth the word of His servant, and performeth the counsel of His messengers” (vs. 26a). Heaven and earth will pass away, but His word in the mouth of His messengers will not (Matt. 24:35).

Fifthly, He is the Controller of the course of human history and the destinies of the nations, particularly those that affect His chosen people, Israel. “ ... That saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof” (vs. 26b).

Sixthly, He is the Upholder and Sustainer of the world’s physical nature. “ ... That saith to the deep, be dry, and I will dry up thy rivers” (vs. 27). “All things subsist together by Him” (Col. 1:17).

Seventhly, He is the Omniscient One Who knows the end from the beginning. He predicted the liberation of His people by Cyrus. “ ... That saith of Cyrus, He is My shepherd, and shall perform all My pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid” (vs. 28). This last attribute is a particularly remarkable testimony to the deity of Israel’s God. He foreknew Cyrus long before the world was made. And about 150 to 200 years before he was even born, He predicted that Cyrus would be His instrument to liberate His people from Babylon. This is quite remarkable because Cyrus was not even alive at this time and Babylon was not yet a dominating world power. Nor were the Jews captive yet in Babylon! This predicted deliverance of the Jews from Babylon foreshadows their end time deliverance from the clutches of Apocalyptic Babylon—the Beast and his ten-nation confederacy.

Cyrus, the Instrument of the Jew’s Deliverance

Chap. 45:1-13––Having foretold the coming of Cyrus in chapter 44, the Lord now speaks directly to him in this chapter. “Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron” (vss. 1-2). Cyrus is called “His anointed,” which is the same word in the Hebrew as “messiah.” This Persian monarch is a type of the Lord Jesus Christ, Israel’s Messiah, the Jew’s coming Deliverer.

Regarding the historical predictions of Cyrus, the Lord commissions him to do the work of overthrowing Babylon and releasing the Jews who would be captive there. He promises to give him victory over many nations in the process. Cyrus was to open Babylon's two leaved gates, which signifies the breaking of their power. All the treasures of that empire would be given to him as a reward for his work (vss. 3-4).

The Lord reminds Cyrus that He has sovereignly raised him up for such service, though he did not know the Lord personally. He was but an instrument in the Lord's hand. “I am the LORD, and there is none else, there is no God beside Me: I girded thee, though thou hast not known Me” (vs. 5). The Lord would have him to know that the first and foremost reason which he was to carry out this work of judging Babylon and delivering the Jewish captives was that all the world might know the Lord’s glory. “That they might know from the rising of the sun, and from the West, that there is none beside Me. I am the LORD, and there is none else” (vs. 6). The Lord would have all to know that He is providentially behind all things in the course of human history. “I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things” (vs. 7). This does not mean that the Lord is the author of evil in the sense that we normally think of it. The “evil” that the Lord refers to here is not moral evil and perversity, but evil in the sense of calamities. His providence orders evil things to intervene upon the ways of men; things such as natural catastrophes, wars, and plagues. In this sense, “evil” was to befall Babylon by the hand of the Medes and the Persians who would overthrow that empire.

Verse 8 anticipates the divine purpose of the deliverance of the Jews in its ultimate sense during the Millennium. Hence, the imagery is elevated to a pitch that transcends any application to the Jew’s return from Babylon in history. “Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it” (vs. 8). The deliverance by Cyrus actually foreshadows Christ’s coming and deliverance that will usher in the Millennium. Again, we say, both deliverances were future at the time Isaiah predicted them.

The next series of verses anticipates the doubts of the fainthearted and skeptical ones among the Jews. The Lord anticipates that they will have questions as to why He would choose a foreign man (a Gentile) and not a Jew to restore them. Hence, the Lord warns the would-be questioner of His sovereign ways, saying: “Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou?” (vs. 9) He who questions God’s sovereign ways and power is like a son that asks his father, “What begettest thou? Or to the woman, What hast thou brought forth?” (vs. 10) Very clearly then, the Lord reminds them that it is not for them to question the wisdom of His ways. The way He will bring deliverance to the Jews is for Him to choose.

If they had any doubts as to what He was about to do by choosing a Gentile deliverer, all they had to do was look at the works of His hands in creation and see His great wisdom. “Thus saith the LORD, the Holy One of Israel, and his Maker, Ask Me of things to come concerning My sons, and concerning the work of My hands command ye Me. I have made the earth, and created man upon it: I, even My hands, have stretched out the heavens, and all their host have I commanded” (vss. 11-12). By looking at the marvelous order of creation they should be assured that He has everything under control. Therefore, the Lord concludes, “I have raised him (Cyrus) up in righteousness, and I will direct all his ways: he shall build My city, and he shall let go My captives, not for price nor reward, saith the LORD of Hosts” (vs. 13). This is another remarkable prophecy, because it was also uttered before the Jews were taken into captivity. In fact, these predictions of the rebuilding of the city and the temple were about 140 years before they were destroyed! (2 Chron. 36:22-23; Ezra 1:1-4) Cyrus would willingly let the Jews go and they would not have to pay their way out of Babylon with a gift or a bribe.

The Blessings that Will Ultimately Come to Israel Through their Deliverance

Chap. 45:14-19—The prophecy again speaks in proportions that could only refer to Israel's end-time deliverance. As we have said earlier, the Jews’ historical deliverance by Cyrus foreshadows a coming deliverance of far greater proportions. What follows did not happen in history, and therefore, could only point on to the future. “Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee” (vs. 14a). When the Jews are set free from the tyranny of Apocalyptic Babylon at the Lord’s coming, many nations will be converted to the Lord. As a result, Israel will be the recipient of the converted Gentile’s gifts to the Lord. “In chains they shall come over, and they shall bow down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, no other God” (vs. 14b). These nations who were once the bitter enemies of Israel will acknowledge them in the place that God originally intended for them as head of the nations (Deut. 28:13). They will submit themselves willingly under Israel. Not only will Israel be delivered from idolatry, but these nations who have given themselves over to idolatry and false religion in the past will voluntarily abandon that folly. They will recognize that the Lord is the only true God.

In that day, the idol makers and worshippers will be “ashamed and also confounded, all of them: they shall go to confusion together that are makers of idols. But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (vss. 15-17).

Just as the Lord did not leave the original creation in a fallen state after it was reduced to chaos on account of angelic sin, He will not leave his plans for the blessing of Israel unfinished. “Thus saith Jehovah who created the heavens; God Himself who formed the earth and made it, He Who established it—not as waste did He create it: He formed it to be inhabited:––I am Jehovah, and there is none else” (vs. 18). As the Lord completed His plans for the heavens and the earth in spite of its fall to ruin, by undertaking a huge re-construction (Gen. 1:3-31), so also will His plans for the blessing of Israel be brought to fruition by effecting a great restoration of that nation. What the Lord has begun, He will complete. His Word can be trusted. He has called Israel to serve Him; it will not be in vain; they will be blessed. “I have not spoken in secret, in a dark place of the earth; I said not unto the seed of Jacob, Seek Me in vain: I am Jehovah, speaking righteousness, declaring things which are right” (vs. 19).

The Gentiles are Called to Cast Away Their Idols
and Enter the Kingdom on Right Terms With God

Chap. 45:20-25—The Lord’s plans for Israel’s blessing in the kingdom will include the conversion of the nations. The Gentile nations that survive the judgments are called to see their idols for what they are and to turn from them unto the Lord. “Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save” (vs. 20). They need to realize that those demonic things are useless and turn to the Lord who is “a just God and a Saviour” (vs. 21), because there is none else beside Him. They are told to look to Him and be saved! “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (vs. 22). This is the last call for the Gentiles to come and submit themselves to Israel’s God, and thus, to share in the blessings of the kingdom of Christ with Israel (Rev. 14:6-7). The only condition is that they must judge their ways and rid themselves of idols and turn to the Lord.

Just as the Lord has promised that Israel will be blessed, He has also sworn that all will bow the knee to Him in that day. “I have sworn by Myself, the word is gone out of My mouth in righteousness, and shall not return, That unto Me every knee shall bow, every tongue shall swear” (vs. 23). The peoples that will be converted to Israel’s God from among the nations in the millennial kingdom age will have their faith centered wholly in Him. They will no longer trust in idols or inventions of their own making. “Only in Jehovah, shall one say, have I righteousness and strength. To Him shall men come; and all that are incensed against Him shall be ashamed” (vs. 24). Israel too, will enjoy the favor of the Lord. “In the Lord shall all the seed of Israel be justified, and shall glory” (vs. 25).

The Judgment of the Idols of Babylon

Chap. 46—Here we see the fall of Babylon’s idols. The prophecy is written as though it had already happened to give force to the fact of the inevitable doom of Babylon’s idols by the hand of Cyrus.

The picture portrayed before us is that of Bel and Nebo, the two chief gods of Babylon, being carted away by the Persians who have conquered Babylon. “Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast” (vs. 1).

Were these false gods able to prevent the execution of the Lord’s plans to deliver His people by the hand of Cyrus? “They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity” (vs. 2). The picture before us here is of Bel and Nebo bowing down in shame and defeat. The idols which should have been the helpers and supporters of their devotees in their time of need would have to be carried along and would be a heavy burden to the poor beasts that would bear them.

In contrast to the impotent idols that cannot support their devotees, the Lord promises to keep and sustain His people. “Hearken unto Me, O house of Jacob, and all the remnant of the house of Israel, which are borne by Me from the belly, which are carried from the womb: and even to your old age I am He; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.” They could put their trust in Him, and He would not let them down as the poor devotees to Babylon’s idols found out (vss. 3-4).

The Lord asks a very probing question. What image could men make that would ever take on the attributes of deity? “To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?” (vs. 5) Yet the foolish heathens are willing to pay generous amounts of money to goldsmiths to have them made. “They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship” (vs. 6).

So powerless are these idols that the poor idolaters each have to “bear him upon the shoulder; they carry him, and set him in his place, and he standeth” (vs. 7a). Then they foolishly pray to it to help them in a time of trouble. “Yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble” (vs. 7b). The transgressors in Israel are called to remember these plain facts of idolatry. “Remember this, and show yourselves men: bring it again to mind, O ye transgressors” (vs. 8).

The people are called on to learn a lesson from history. They are told to look back at the ancient prophecies of God concerning His people. These predictions of bygone years have been fulfilled, and thus, they are outstanding proofs of the deity of Jehovah. “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure” (vss. 9-10). Not only has He brought to pass all that He has predicted in the past, but He is now predicting Israel’s deliverance by Cyrus, calling him “a ravenous bird from the East, the man that executeth My counsel from a far country” (vs. 11a). These things are as sure as the things that God has said in the past that came to pass. “Yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (vs. 11b).

The unbelieving who are “stouthearted” and “far from righteousness” are called to face the predictions of the Lord once and for all (vs. 12). He is going to bring in His righteousness and His kingdom, and His Son Jesus Christ as Lord of lords and King of kings. “I bring near My righteousness; it shall not be far off, and My salvation shall not tarry: and I will place salvation in Zion for Israel My glory” (vs. 13). “My Salvation” is a veiled reference to the Lord Jesus Christ Whose name means “Salvation.” God will one day set His Son, “His anointed,” in Zion in all of His kingdom glory (Psa. 2:6-9).

The Judgment of Babylon’s Civil Power

Chap. 47:1-5—In this chapter, the city of Babylon is seen as conquered. This symbolizes the civil and military powers of Babylon being judged. It is interesting to see that the things in this chapter are written as though the Lord were addressing Babylon itself, but these Scriptures were really written by Israel’s prophets to Israel. The message, therefore, was intended to have its application to those who were also practicing idolatry. Learning of the end of those who trusted in idols, would bring any Israelites who were minded that way to a thorough judgment of idolatry.

As in chapter 46, this judgment is written as though it had happened already as well. There is no longer a throne in Babylon because the Medes and the Persians have overthrown the empire. “Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. Take the millstones, and grind meal: remove thy veil: make bare the leg” (vss. 1-2a). The image before us in these verses is that of a beautiful young queen who has been forced to step down from her throne and become a lowly servant doing menial work. The proud enslaver of God’s people would herself be enslaved. Her pride would be humbled in the dust.

The glorious empire would be stripped bare and exposed to
public view. The Chaldeans are seen being led away as captives to a foreign land. “Lift up the train, uncover the leg, pass over the rivers. Thy nakedness shall be uncovered, yea, thy shame shall be seen” (vss. 2b-3a). The Lord would execute His judgment on that empire and no messengers suing for peace were going to stop Him. “I will take vengeance, and I will meet none to stay me.” He would accept no terms of arbitration whatsoever (vs. 3b).

Now comes an interruption in the doom being pronounced upon Babylon. It is a short doxology from the Jewish remnant joyfully
acclaiming the greatness of their God in judging Babylon and delivering them. This break is best seen in J. N. Darby’s Translation. “ ... Our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel ... ” In Revelation 19:1-3, a similar victorious shout will rise over the fall of the Apocalyptic Babylon, (the Western powers under the Beast) in Israel’s latter days, of which this is a foreshadow (vs. 4).

Babylon is then told to sit silent in the darkness because of the disgrace of her dethronement. “Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The Lady of Kingdoms.” Such will be the demise of the Babylonian empire! (vs. 5)

Babylon’s Three Outstanding Sins

Chap. 47:6-15—In keeping with the ways of God, He does not execute judgment without stating His just reasons. Therefore, in the latter half of the chapter the prophet brings before us Babylon’s guilt. That empire would be punished for three outstanding sins:

1) They were mercilessly cruel to God’s people. Although the Lord had appointed the Chaldeans to carry His people into exile, He did not order them to be cruel and merciless. “I was wroth with My people, I have polluted Mine inheritance, and given them into thine hand: thou didst show them no mercy; upon the ancient hast thou very heavily laid thy yoke” (vs. 6). The anger of God at His guilty people in putting them under the hand of the Babylonians was no justification for their merciless behavior toward the Lord’s own people.

2) They lived with proud arrogance supposing that nothing could destroy their pleasure and prosperity. “Thou saidst, I shall be a lady forever: so that thou didst not lay these things to thy heart, neither didst remember the latter end of it. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children” (vss. 7-8). Babylon acted with the false belief that their empire would never be conquered and that they would never “sit as a widow.” They thought that their pursuit of pleasure would never be interrupted; but the Lord had a sobering word for them. “These two things shall come to thee in a moment in one day, the loss of children, and widowhood” (vs. 9a). They would be stripped of their glory. This came upon them as quickly as the Lord predicted, as we know from history. It was “in one day.” The empire was overthrown in one night when the king and the people were at a drunken feast (Dan. 5:31-32). The Medes and the Persians diverted the flow of the river that passed through the city and then crept in under the wall and took the city unawares.

3) They had immersed themselves in occult practices. “ ... For the multitude of thy sorceries, and for the great abundance of thine enchantments” (vs. 9b). They had foolishly put their confidence in their wise men, believing that their occult sciences would deliver them, but all it did was to cause them to be puffed up with a false sense of pride. “For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me” (vs. 10). There was self-deification in adopting the name of “I am,” which alone belongs to Jehovah, displaying their denial of the true God.

As surely as pride goes before destruction and a haughty spirit before a fall (Prov. 16:18), the Lord warns that Babylon would come to her end. “Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know” (vs. 11).

To press upon Babylon the impotence of her witchcrafts, the Lord in ridicule calls on her astrologers, stargazers, and monthly prognosticators to stand up and save that empire from judgment if they could. “Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee” (vss. 12-13). The fire of Jehovah would incinerate to ashes all the resources of Babylon with not a coal or a small fire to remain. “Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it” (vs. 14). In the end, the religious traffickers and merchants that sucked their living from Babylon would abandon her. “Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee” (vs. 15).

The Deliverance of the Jews From Babylon

Chap. 48:1-8—The captives of Judah in Babylon are addressed directly. “Hear ye this, O house of Jacob, which are called by the name of Israel.” Most of them were probably not real, as Paul said, “They are not all Israel, which are of Israel” (Rom. 9:6). But there were a few that were faithful according to God’s ways who has always had “a remnant according to the election of grace” (Rom. 11:5).

The Lord, therefore, upbraids His people for their hypocrisy. They made mention of their relationship with Him but lacked the
reality to pursue His ways in holiness. They were a people “which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness.” There was simply no evidence in their lives of their allegiance to the Lord (vs. 1).

They claimed citizenship in Jerusalem but held it in unrighteousness. They also purported themselves to be leaning upon God in faith, but there was no practical evidence of it in their lives. “They call themselves of the holy city, and stay themselves upon the God of Israel; the LORD of Hosts is His name” (vs. 2).

In the next three verses the Lord reproaches the people for their lack of trust in Him. He refers to past prophetic utterances by His prophets. He purposely accomplished those things “suddenly,” before the people could call upon their idols and credit them with the good things that Jehovah brought to His people. “I have declared the former things from the beginning; and they went forth out of My mouth, and I showed them; I did them suddenly, and they came to pass. Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; I have even from the beginning declared it to thee; before it came to pass, I showed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them” (vss. 3-5).

Now the Lord was going to predict something new. The “new things from this time” were their deliverance from Babylon by Cyrus and their restoration to the land of Israel. The Lord well knew that the stiff-necked hardness of these people was no different than those of the past. He anticipated that they would do exactly the same thing by crediting their deliverance from Babylon to their idols. Therefore, He took care of that by predicting this new deliverance before the people even went into captivity, so they couldn’t say, “I knew it all along!” “Thou hast heard, see all this; and will not ye declare it? I have showed thee new things from this time, even hidden things, and thou didst not know them. They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold I knew them” (vss. 6-7). They surely would never have thought to ask their idols for deliverance before they got into the difficulty; only Jehovah would think of that. This was concrete evidence that it was Jehovah alone that would deliver them, and especially so when He told them of it beforehand.

The Lord declared these “new things” (future events at that time) which the house of Jacob knew nothing about, in such a manner, because He knew that they would deal treacherously in ascribing His deliverance to their idols. “Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb” (vss. 8).

Israel’s Unworthiness of God’s Grace

Chap. 48:9-11—Since the promises of God “in Him are yea, and in Him Amen,” (2 Cor 1:20), His unconditional promises to Abraham, Isaac, and Jacob, concerning the blessing of Israel will be accomplished. But if the Lord restored the people and blessed them according to these great promises in their present state, it would be at the expense of His holiness. Being associated with an idol-worshipping people would profane His infinitely holy name and give His glory to another (idols). Since the Lord cannot compromise His
holiness and bless His people in their present state, He purposed to refine them so that there would be a remnant among them that would answer to His holy nature by having rid themselves of their idols. “For My name’s sake will I defer Mine anger, and for My praise will I refrain for thee, that I cut thee not off. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. For Mine own sake, even for Mine own sake, will I do it: for how should My name be polluted? And I will not give My glory unto another” (vss. 9-11).

The furnace of affliction that He would use would be the Babylonian captivity. Historically, a remnant did come forth out of Babylon that had right desires to live for and please the Lord (Ezra 1-2). And the people, thereafter, did not embrace idolatry. Even unto the time when the Lord came (His first Advent) the little remnant of His people still kept themselves from idols, but sadly, as a nation, their hearts were far from God (Matt. 15:8-9). While the people had put away their idolatry, they would not receive the Lord Jesus. He warned them that if they remained in that state that they would one day return to idolatry––only seven times worse. This is what the nation will do in their latter days in the wholesale worship of the Beast and his image (Matt. 12:43-45; Rev. 13:11-18). But in the ways of God a remnant in the latter days will also be refined in the furnace of affliction (the Great Tribulation) as they try to live for God while in the clutches of Apocalyptic Babylon. They will come forth in a state that will be pleasing to the Lord. It is with them that the Lord will fulfill the unconditional promises to the nation.

The Deliverer

Chap. 48:12-19—As the Lord prepares to call His people out of Babylon, they are reminded to “hearken” to Him on account of Who He is. “I am HE; I am the first, I also am the last.” His hand has “laid the foundation of the earth” and His “right hand hath spanned the heavens,” and they “stand up together” at His call. If the vast creation moves at His call, so should His people, for He is willing and well able to carry out His purposes to deliver them from Babylon (vss. 12-13).

The Lord asks which of the idols and false gods have “declared these things” concerning the mission of Cyrus to deliver Israel. There was none. The Lord “loved” Cyrus for he would “do His pleasure on Babylon, and His arm shall be on the Chaldeans. I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous” (vss. 14-15). In this, Cyrus is a type of the Lord Jesus Christ. The love of the Father for the Son is well recorded in John’s gospel (John 3:35; 5:20; 10:17; 15:9; 17:23, 17:24, 17:26). As Cyrus judged Babylon of old, the Lord Jesus is going to judge Apocalyptic Babylon and deliver the godly remnant of Jews in a coming day (Rev. 16:15-21; 19:11-21; Rom. 11:26-27).

Again, the Lord calls His people to come together and hear Him. He had plainly spoken to them from the beginning of their history, in contrast to the ambiguity of the pagan soothsayers of Babylon. “Come ye near unto Me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I” (vs. 16). And now, in the last words of verse 16, a third voice is heard: the voice of the Son of God. “The Lord God, and His Spirit, hath sent Me.” He, too, was speaking to confirm the word of Jehovah that He was sent to deliver them. In this we see that all three Persons of the Godhead are interested in the deliverance of Israel. He was going to go before them and lead them in the way so that they would safely return to their land. “Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go” (vs. 17). In Israel’s latter day, the Lord will do just the same for the return of the ten tribes to the land. They will have divine guidance, in that His angels will go on before them to lead them safely to their homeland (Matt. 24:31).

The Lord laments over the tragedy of their national disobedience. Had they obeyed, numerous blessings would have been theirs. “O that thou hadst hearkened to My commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea: Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before Me” (vss. 18-19).

Deliverance From Babylon

Chap. 48:20-22—The remnant is called to “go forth” out of Babylon. “Go ye forth from Babylon, flee from the Chaldeans, with a voice of singing; declare, cause this to be heard, utter it to the end of the earth; say ye, Jehovah hath redeemed His servant Jacob” (vs. 20). This was historically fulfilled in the days of Jeshua and Zerubbabel when a remnant of about 42,000 Jews returned to their homeland (Ezra. 1-2). It foreshadows the future deliverance of the remnant of Jews from the Apocalyptic Babylon at the appearing of Christ (Isa. 48:20).

There are going to be divine provisions for them in the way, similar to the days when Israel came out of Egypt. “They thirsted not when He led them through the deserts; He caused the waters to flow out of the rock for them; yea, He clave the rock, and the waters gushed out.” These things were not fulfilled in the return of the remnant during the days of Jeshua and Zerubbabel, and we have no reason to assume that it refers back to Israel’s exodus out of Egypt. It, therefore, awaits a future fulfillment when the ten tribes of Israel return to their homeland. The apostates among them are to be sifted out by the Lord, and under His judgment “there is no peace, saith the LORD, unto the wicked” (vss. 21-22).

All this points on prophetically to Israel’s latter days when they will be refined in the furnace of the Apocalyptic Babylon’s persecution at the hand of the Beast and the Antichrist. Out of it will come the remnant that will be of a contrite spirit and will tremble at His word (Isa. 66:2).

Summary of the Chapters in Division Five

Chapter 40:1-11—A message of comfort is given to the people, then a call to repentance, followed by a promise of entering into the blessings of the kingdom.

Chapter 40:12–44:20—The attributes of Israel’s Jehovah-Saviour: His omnipotence, His omniscience, His infinity, His eternality, His compassion, His sovereignty, His loving-kindness, His faithfulness, His power to redeem, His power to forgive sins.

Chapter 44:21-28—A call to separate from idolatry based on the facts of Jehovah’s superiority over idols.

Chapter 45—The announcement of Cyrus being raised up to deliver the Jews from Babylon, a foreshadow of Christ, the coming Deliverer for the Jewish remnant.

Chapter 46—Babylon’s idols judged.

Chapter 47—Babylon’s civil power judged.

Chapter 48—The Jew’s deliverance from Babylon.

Isaiah 49-57 - Introduction

As mentioned earlier, the main purpose of the second book of Isaiah is to show how God will produce repentance in His people that will lead to their restoration. Having given the greatness of Israel’s God in contrast to idols, by which the remnant will come to a thorough judgment of the nation’s involvement in idolatry, there is yet another thing that they need to judge—their national sin of rejecting Jesus Christ, the Messiah.

In the chapters that are now before us, the whole matter of the nation’s rejection of Jesus of Nazareth is taken up. The purpose of this sixth division of the book of Isaiah is to show how God will humble the remnant of Jewish believers and bring them to the point where they will own Jesus Christ as their Messiah. This is seen in the chapters that lead up to chapter 53. Afterwards, when Israel is viewed as having judged their sin of rejecting Christ, and are thus restored to the Lord, millennial kingdom blessing is seen flowing out to the
nation (chapter 54). This is followed by the Gentiles being called to join Israel in the kingdom blessings (chapters 55 to 57).

It may be asked, “Why is it necessary for the Jews today to be made to repent of an act that their ancestors committed two thousand years ago?” The answer is simple. The nation, to this day, is morally still going on in that sin. The Jews today still uphold the action of the Jews of long ago who rejected Jesus as their Messiah. The passage of time has changed nothing. The Jews as a whole, still adamantly insist that the Lord Jesus was an impostor, and not the true Messiah of Israel. Thus, they uphold the nation’s tragic decision of rejecting Him long ago. And this is their big mistake. In fact, this has been the great hindrance to God’s blessing flowing out to the nation of Israel as promised in the Scriptures.

The Jews must be brought to own their wrong. But this, unfortunately, will only be accomplished in a remnant of the people. The mass of the Jews, as we have seen in the first book of Isaiah, have no real faith and will not own Christ as the Messiah. They will be removed at the end of the Great Tribulation by the judgments of the Lord through the Assyrian. The remnant, on the other hand, will be humbled and brought to the point where they will, at last, confess the nation’s blood-guiltiness in the crucifixion of Christ (Psa. 51:14), and thus in doing so, they will disassociate themselves from the nation’s great sin; whereupon they will be restored to Him and be blessed in His millennial kingdom.

The underlying issues of both parts of the Lord’s controversy with Israel (their involvement in idolatry and their rejection of Christ) will actually work in the hearts and consciences of the remnant concurrently. At His appearing it will all come together for them, and the clincher will be when they realize that their great God Jehovah is Jesus whom they crucified! Idolatry will be thoroughly judged, and the rejection of Christ will be confessed. It will be like Joseph’s brethren, who during the days of famine began to realize that God was dealing with them concerning the rejection of their brother (Gen. 42:21). But it was not until they got to the point where they were greatly humbled about it and were more concerned about their
father’s feelings than their own welfare, that Joseph (who is a type of Christ) finally revealed himself to them. Similarly, when the godly remnant is thoroughly humbled, realizing that God’s hand has been upon them (Joel 2:15-17), Christ will appear and reveal Himself to them (Zech. 12:10-14).

As Jehovah and idolatry were contrasted in the previous section, the sufferings of Christ and His coming kingdom glory are contrasted in this next section.

Isaiah 49 - The Rejection of Christ by the Jews

God’s Purpose in His Servant Israel

Chapter 49 begins with a call to the “peoples” (the Gentiles) who dwell in the “isles” (far off lands) to hear and to understand that God has chosen Israel to be His special channel of blessing to the whole earth (Compare Deut. 28:10; 1 Kings 8:41-42). The fact that the Gentiles are addressed here at the outset of this series of chapters, indicates that what God has to say, and what He is about to accomplish, will be for the benefit of all men, not just Israel.

Chap. 49:1-2—The nation of Israel is seen here as God’s instrument to call the Gentile nations into God’s blessing. In the purpose of God, He intended for them to be His vessel of testimony to the whole world. They had been raised up in that sense as Jehovah’s servant. (Compare Isaiah 43:21.) For this they will be fully equipped. Their mouth was made ready “like a sharp sword,” and as “a polished shaft in His quiver” (vss. 1-2). They had a powerful message to convey to the world of God’s glory, grace, and government. They had been set up as God’s “guide of the blind,” and “light of them which are in darkness,” because they had “the form of knowledge and of the truth in the Law” (Rom. 2:19-20). This was God’s purpose for Israel, but sad to say, they failed to render to the world a proper testimony of Jehovah, the one true God. He could say, “Who is blind but My servant? Or deaf as My messenger?” (Isa. 42:19) In fact, “the name of God is blasphemed among the Gentiles” because of their poor behaviour! (Rom. 2:24)

Christ the True Servant in the Place of Israel

Chap. 49:3-4—In the face of Israel’s utter breakdown and failure as God’s witness, the Lord Jesus Christ came to take up their cause at His first coming. He is seen stepping into their place of responsibility in serving Jehovah, and thus, substituting Himself for Israel as Jehovah’s Servant. Jehovah says to Him: “Thou art My Servant, O Israel, whom I will be glorified” (vs. 3). The name “Israel” means ‘Prince of God,’ and since the Lord Jesus Christ is the true Prince of God, remarkably, He is referred to as Israel here! This substitution is also seen in John 15, only in a slightly different way. He says: “I am the true Vine.” Originally, Israel was set up as God’s fruit-bearing system in the earth. They were His “noble vine” which He brought up out of Egypt and planted in the land of Israel (Psa. 80:8-11). But sadly, they brought forth only “wild grapes” (Isa. 5:1-4) and became a “degenerated plant” and a “strange vine” (Jer. 2:21) that only produced fruit for themselves (Hos. 10:1). Consequently, there was nothing for God in their testimony. An em-dash (—) in text of the J. N. Darby Translation at verse 4 marks a change of speakers. The Lord Jesus reports the sad results of His ministry, stating: “Then I said, I have laboured in vain, I have spent My strength for naught, and in vain” (vs. 4a).

If God’s purpose to bless the Gentiles through Israel is to be accomplished, Israel, the channel of that blessing, must be restored first. Christ, therefore, came as “a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom. 15:8). He went to “the lost sheep of the house of Israel” (Matt. 10:6) to “bring Jacob again” to God. And if restored, Israel would become what God originally purposed for them, being His instrument to spread His glory and blessing to the world (Isa. 43:21).

Christ Rejected at His First Coming

As mentioned, the Lord’s ministry toward that favoured nation was outwardly a failure due to their unbelief. This is stated in Matthew 23:37 and Luke 13:34. When He came to the city for the last time, He said: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” What a sad commentary on the degenerated condition into which the nation had fallen. They rejected their own Messiah who came to restore and bless them!

The Lord Jesus, however, would not allow Himself to be overwhelmed with discouragement by it (Isa. 42:4), but committed the whole thing to God, saying, “Nevertheless My judgment is with Jehovah, and My work with My God” (vs. 4b). Compare Matthew 11:25-26 – “Even so, Father: for so it seemed good in Thy sight.”

God’s Purpose For Israel and the Nations
Will Not Be Frustrated

Chap. 49:5-6—Yet God’s purpose would not be frustrated. The Lord said: “Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and My God shall be My strength” (vs. 5). In the end, God will not only have Christ “raise up the tribes of Jacob” (the ten scattered tribes) and “restore the preserved of Israel” (the preserved portion of the remnant of Jews—the two tribes), but He will also have Him do the work that Israel should have done by bringing God’s blessing to the nations. A second em-dash (—) appears in the text at verse 6 (in the J. N. Darby Translation) indicating that Jehovah now speaks to the Lord Jesus. He says: “It is a light [small] thing that Thou shouldest be My Servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth” (vs. 6).

There is a principle here upon which God always acts in His dealings with men; and that is, when grace is rejected by those privileged to have it shown (in this case Israel), the sphere of grace widens out, reaching others who have not previously had such a privilege (Matt. 22:10; Luke 14:23). The Apostle Paul referred to this very principle when he preached the gospel to those at Antioch Pisidia. The Jews there were privileged to hear the gospel but rejected it; and consequently, Paul said, “It was necessary that the Word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” He quoted this passage in Isaiah to show that the principle of the thing is in accord with the ways of God from the beginning (Acts 13:46-47). In principle, it can be applied to the gospel of God’s grace going out to the Gentiles today, “to take out of them a people for His name” (Acts 15:14; Eph. 2:11-22). The actual fulfilment of these things awaits a future day after the Church has been called home to heaven, at which time God will bless the Gentiles as nations on earth in the millennial kingdom of Christ, but not as members of the body of Christ, which is the Church’s portion.

God Will Restore Israel

Chap. 49:7-26—Eventually, the Lord will restore the nation of Israel and use them to be a blessing to the Gentiles when Christ will be King of all the earth (Zech. 14:9). This will be after Israel passes through the Great Tribulation. The very One “whom man despiseth” and “whom the nation (of Israel) abhorreth” will God publicly vindicate (vs. 7). He will cause all the world to see that the Lord Jesus Christ is the One that He has chosen as His Anointed. In that day, the kings of the earth will pay homage to Him. “Kings shall see and arise, princes, and they shall worship, because of Jehovah who is faithful, the Holy One of Israel, who hath chosen Thee.” Compare Psalm 72:9-11.

Moreover, in that “acceptable time,” God will assist Him in accomplishing His purposes in the salvation of Israel (vs. 8a). In fact, all that Christ will do in that day will be done in fellowship with God His Father. He will be “a covenant of the people,” bringing Israel into the new covenant relationship with Himself (Jer. 31:31-34).

He will also cause them “to inherit the desolate heritages” of the land of Israel (vs. 8b). The land is viewed here as being desolate, which points (in its prophetic application) to the results of the inroads of the first attack of the Assyrian—the King of the North and his Arab confederacy—but all will be repaired and restored in that day.

The Lord will also undertake to bring the ten tribes of Israel back to their homeland. This too, will happen after the Great Tribulation (Matt. 24:31). Though this passage speaks initially of the return of the Jews from their Babylonian captivity, it prophetically points on to the complete restoration of Israel, which will take place at the end of the age and will involve a remnant of all twelve tribes. The Lord Himself will effect this return of the ten tribes. “Thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves” (vs. 9a). In divine providence, He will provide all that they will need to reach the land safely. “They shall feed in the ways, and their pastures shall be on all bare hills. They shall not hunger nor thirst, neither shall the heat nor sun smite them; for He that hath mercy on them will lead them, and by the springs of water will He guide them” (vss. 9b-10). Every obstacle to their restoration will be removed. “I will make all My mountains a way” (vs. 11). The various tribes of Israel will, at last, come back into their land from as far away as “the land of Sinim” (China)! (vs. 12)

Zion will be obliged to confess that Jehovah’s faithfulness has been greater than that of a mother to her sucking child. “I will not forget thee. Lo, I have graven thee upon the palms of My hands; thy walls are continually before Me.” “Thy (Zion’s) children (the ten tribes) shall make haste” to return to the land when they hear that the “destroyers” (the armies of the King of the North—the first attack of the Assyrian) have been put down and driven off (vss. 14-17; Joel 2:20; Isa. 17:13).

The remnant of Jews left in Zion after the Great Tribulation will witness the return of their brethren, the ten scattered tribes. “Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee” (vs. 18). Zion will have her long-lost children again! They will be to Zion like the adornment of jewels on “a bride.” The returning tribes will fill the land so that there will not be enough room for them; they will join the Jews who will already be there (Isa. 11:12-13). There will be a great increase of the population and the land itself will be too cramped to accommodate them all. It will be “too narrow by reason of the inhabitants.” The people will say: “The place is too narrow for me: make room for me, that I may dwell” (vss. 19-20). Compare Isaiah 26:14-15. The Jews in Zion will rejoice to see the return of their brethren, the ten tribes, and will say with amazement: “Who hath begotten me these, seeing I have lost my children, and am desolate ...Behold, I was left alone; these, where had they been?” (vs. 21)

It is striking to see here how God will bring all this to pass. The great irony of His ways with Israel is that since they failed to be a blessing to the Gentiles, He will use the Gentiles in the blessing of Israel! In that day, God will move certain Gentile nations to bestow acts of kindness upon the returning tribes of Israel by assisting them in their return to the land (Isa. 14:2; 43:6; 60:4). This will be an act of faith in Israel’s God on the part of these Gentile nations. “Behold, I will lift up My hand to the nations, and set up My banner to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder. And kings shall be thy nursing-fathers, and their princesses thy nursing-mothers” (vss. 22-23) This will be a humbling thing for Israel, for it was God’s purpose that Israel should have been a help and a blessing to the Gentiles; and now the tables will be turned! But we see the wisdom of God in it. Such acts of kindness will provoke Israel to self-judgment; because the goodness of God leads to repentance (Rom. 2:4; Prov. 25:21-22). Such acts will defuse the deep-seated and age-long prejudice that Israel has had toward the Gentiles and will prepare the way for a unity between Israel and the nations in the coming millennial kingdom. This is a great principle that God often moves on in His ways with His people. Compare Acts 11:27-30. In the day of Israel’s regathering, “they shall not be ashamed” of their God. He will come in miraculously for them and they will be glad to be associated with the name of Jehovah (Isa. 61:9).

A rhetorical question is then put forth: “Shall the prey be taken from the mighty? And shall he that is rightfully captive be delivered?” (vs. 24) Again, the near application of this points to the Jew’s captivity in Babylon, but the full and final prophetic meaning points to the latter days of Israel’s history when the ten tribes of Israel (“the prey”) will be released from their captors (the various nations wherein they have been held). These questions are put forth as an anonymous challenge. Will the tribes of Israel really be regathered into the land of Israel? Can they be delivered? The Lord answers this challenge by pledging with His own Word: “Thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered” (vs. 25a). Thus, the returning tribes will have no need to fear their enemies. The same God who will show mercy on them by regathering them will also judge any who attempt to interfere with that work. “I will contend with him that contendeth with thee, and I will save thy children” (vs. 25b). In the end, the result will be that “all flesh shall know” that the Lord is the “Saviour” and “Redeemer” of Israel (vs. 26).

Isaiah 5 - The Song of the Beloved and His Vineyard

As mentioned, the first four chapters are an introduction to the book of Isaiah. The next group of chapters, running through chapters 5 to 12 (with the exclusion of a parenthesis in chapters 6:1–9:7), deal with the history and the future of Israel, giving the whole cause of their judgment and ultimate blessing.

Chap. 5:1-4—Isaiah now takes up God’s governmental ways with Israel in a parable. In parabolic imagery, Isaiah goes over the history of the Lord’s goodness to Israel from the time of their entrance into their promised land in the days of Joshua, to their deportment from it by the Gentiles (vss. 1-7). The tenderness by which the Lord’s care is portrayed here is very sweet indeed. It is called “a song,” in the hope that it might move the hearts of the people.

The “Well-Beloved,” of course, is the Lord, and His “vineyard” is Israel. The “very fruitful hill” where the vineyard was, is the land of Canaan (vss. 1-2). Going back to the beginning of their history in the land of Canaan, the first thing that the Lord did was to have the vineyard “fenced.” This refers to the separation He made between Israel and the nations of Canaan, resulting from the covenant He made with them at Sinai (Ex. 33:16; Num. 23:9; Deut. 7:6-8; 32:8). The Lord prepared everything He possibly could for Israel so that they would be blessed and bring forth fruit for Him. He gathered out of the vineyard “the stones thereof,” which refers to the Canaanite nations being driven out of the land (Ex. 23:27-30; Josh. 11:23). Then He planted “the choicest vine” in it, which speaks of Israel’s establishment in the land (Psa. 80:8-11). The Lord also “built a tower in the midst of it,” which is a reference to the city of Jerusalem, which became its national capital and center of administration (Ezek. 5:5). Finally, He “made a winepress therein,” which refers to Israel’s sacrificial system, by which they worshipped God.

The Lord then appeals to His people: “What could have been done more to My vineyard?” (vss. 3-4). All the privileges that (earthly) people could have, had been given to them. But when the Lord looked for fruit from the nation, it only brought forth “wild (bad) grapes!” Sin, rebellion, and disregard for the Lord characterized the people. Compare Jeremiah 2:21.

Four Acts of Judgment Upon the Vineyard

Chap. 5:5-7—To produce humiliation and repentance that would lead to restoration, the Lord resolved to bring chastisement upon them:

1) He would “take away the hedge thereof”—meaning that His divine protection would be withdrawn (vs. 5a; Psa. 80:12).

2) The vineyard would be “eaten up,” and “trodden down,” and also laid “waste”—meaning that the nation would lose its status as a commonwealth through its enemies desolating the land and scattering the people (vss. 5b-6a, Psa. 80:13).

3) The vineyard would not be “pruned” or “digged”—referring to the fact that the nation would be deprived of its prophets and priests, whose work was to help the people in their spiritual growth and development (vs. 6b).

4) The Lord would cause the vineyard to have “no rain”—meaning that the nation would be bereft of the Lord’s blessing, and consequently, it would become barren (vs. 6c).

Seven Woes

Chap. 5:8-24—The following verses in chapter 5 give a series of six “woes” (the seventh is in chapter 10:1) which disclose the specific evils that the people were involved in, which would justify the Lord’s judgment upon them. While these things have their historical application to Israel in the days of Isaiah, they also have application to the condition of things among the Jews who will return to their land in the early part of the coming Tribulation.

The first “woe” is pronounced upon the covetousness, greed, and materialism among the people (vss. 8-10). As mentioned, there will be great affluence in the land of Israel during the early part of the Tribulation (Isa. 2:7; Psa. 73:3-7, 12; Rev. 6:6). The wealthy Jews will greedily attempt to acquire as much real estate as possible, joining “house to house” and “field to field,” until there will be “no place” for a person with an average income to dwell. The Lord promised that all the work of their hands in multiplying wealth would be brought to nothing. There was judgment coming upon their “great and fair” houses (vs. 9) and their “fields” (vss. 8, 10). The houses would be destroyed, and the fields (symbolic of their commercial endeavors) would not be fruitful. (We learn later that this will happen by a desolation that will come upon them by the Assyrian.)

The second “woe” is upon the indulgence and pleasure-seeking among the people (vss. 11-17). Besides the great wealth in the land, there was (and will again be in the future) great indulgence. To follow after “strong drink” and “wine” symbolizes indulging in the intoxicating pleasures of the world. Connected with this are “the harp, and the viol, the tabret, and pipe,” which refer to the entertainments that the people will be absorbed in. The effect of indulgence in such things makes one insensible to the claims of the Lord, which leads to a life lived without reference to Him. “They regard not the work of the Lord, neither consider the operation of His hands” (vss. 11-12).

Isaiah then speaks of the calamity that would befall the people. There would be “captivity,” “famine” (vs. 13), and death (vs. 14). “Sheol” is used here to signify death and refers to the state of the soul when it is separated from the body. It is personified as opening “its mouth” to receive all who do not regard the Lord. “Her (Jerusalem’s) glory,” “multitude,” and “pomp,” will all go down into death. Those who survive the judgment (the “mean” or ordinary “man,” and the “mighty” or great “man”) will be humbled, and “the Lord of Hosts shall be exalted” (vss. 15-17).

The third “woe” is upon the bold unbelief of those who without conscience have thrown themselves into all manner of open sin (vss. 18-19). The mention of “cords” and “ropes” shows the depths of their sins. “He shall be holden with the cords of His sins” (Prov. 5:22). So entrenched in unbelief, they defiantly taunt the Lord to quickly “hasten His work” (of judgment) that they “may see it!”

The fourth “woe” affects those that distort God’s standards and precepts while pretending that they haven’t (vs. 20).

The fifth “woe” pertains to those who are filled with pride, self-righteousness, and humanistic wisdom (vs. 21).

The sixth “woe” touches those in the place of judgment (magistrates) who minister injustice, taking bribes. Isaiah warns that judgment is sure to fall on them due to their two-fold disobedience. Firstly, “they have cast away the Law” (the written communications from God – i.e., the Scriptures), and secondly, they have “despised the Word of the Holy One of Israel” – the oral communications from God through His prophets (vss. 22-24).

Summary of the Six Woes

1) Vss. 8-10—The Monopolist.

2) Vss. 11-12—The Drunkard.

3) Vss. 18-19—The Profligate.

4) Vs. 20—The Hypocrite.

5) Vs. 21—The Philosopher.

6) Vss. 22-23—The Unjust Magistrate.

In view of the foregoing evils among the people, the Lord’s “anger” was kindled. The Lord had “stretched forth His hand against them,” and was about to bring it down in devastating judgment. He had already “smitten them” (in preliminary governmental chastisements), yet “for all this,” the people were not repentant. Therefore, the Lord’s hand was “stretched out still” in further chastisement (vs. 25). This is an expression that is used 5 times in this prophecy and describes the Lord’s progressive chastisements. (The other four occasions are in chapters 9:12, 17, 21; 10:4.)

Vss. 26-30—The last series of verses in the fifth chapter announce the coming of an invading army. To impress upon the people the reality of this judgment, the success of the invasion is described in detail, thus emphasizing its severity. “They shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it” (vs. 29). This has been partially fulfilled in history by the Assyrian kings. However, behind it, we can see that there is yet a future invasion to take place in Israel’s last days, at which time this, and other prophecies of Isaiah concerning the Assyrian invasion, will be fulfilled. As previously mentioned, this can be seen by the many details in Isaiah’s prophecies that were not fulfilled in the days of those historical invasions. The prophecies indicate certain details that will be fulfilled in a future day by another invasion of the same character, but with greater magnitude.

In that coming day, the “light” of the heavens will be darkened, and the land will be filled with “darkness and distress” (vs. 30). This refers to the delusions of Antichrist, the Jew’s false messiah. He will cause the apostate Jews in the land of Israel to be in a spiritual fog. The light of the knowledge of God will be far from them. (Compare Revelation 6:12; 9:2; 16:10; Joel 2:31 and Isaiah 8:22).

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Isaiah 50 - The Nation of Israel Temporarily Set Aside

Israel Divorced and Dispersed in the Meantime

Chapter 49 shows that God’s purpose regarding Israel and the nations will not be frustrated by the Jews’ rejection of the Lord Jesus Christ. In the end, the purpose of God for the nation will be accomplished—albeit in a remnant. Chapter 50 goes on to show that in the meantime, Israel (the Jews particularly) has been “put away” under the figure of “divorcement,” and dispersed among the nations where they are left to “walk in the light” of “the sparks” of their own “fire.” To this very day, this has been their portion. In their diaspora they are presently suffering from the sad consequences of their great national sin of rejecting the Lord Jesus Christ.

Chap. 50:1—The chapter begins by the Lord asking, “Where is the bill of your mother’s divorcement, whom I have put away? Or which of My creditors is it to whom I have sold you?” (vs. 1a) In Israel, when a man divorced his wife, a bill of divorcement was given to her listing the reasons for her putting away. The Lord, therefore, told Zion to look at the “bill” of divorcement He had given her, that, so to speak, contained the reasons for the separation (Jer. 3:8). This would squarely lay the blame for their present condition at the feet of the people. The truth is that their present state of being “put away” and “sold” into bondage was not because of anything that the Lord had done wrong; it was for their own faults that they were in such a state. He had not initiated the divorce, so to speak; it was their sin that effected the separation. “Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother (Zion) put away” (vs. 1b).

Christ Rejected at His First Coming

Chap. 50:2-9—The people are then decisively charged with the details and proofs of their sin. Simply stated, when the Lord Jesus Christ came to the nation at His first coming, they rejected Him. The Spirit has touched on this in the previous chapter, but He revisits this important point (which is the crux of all their problems) here again. The Lord came to them suitably with the purpose of instructing them and blessing them. He came to take up their cause, but “no man” would receive Him (John 1:11). Moreover, when He “called” there were “none to answer” (John 7:37). But it was not that He didn’t have the power to deliver them from the oppression of the Roman yoke and bring in the kingdom blessings. He asks: “Have I no power to deliver?” (vs. 2) He is the same One who effected the nation’s deliverance from Egypt by executing the various judgments on that land long ago! (Ex. 7-14) He says: “Behold, at My rebuke I dry up the sea.” He would have done the same for them. Furthermore, He has all creation at His command. “I clothe the heavens with blackness, and I make sackcloth their covering” (vs. 3). There was no obstacle, great or small, that He could not have removed. The only hindrance was their unbelief.

The Lord Jesus, the Servant of Jehovah, was fully fitted to the work His Father had given Him to do (Isa. 49:4). The very Commander of creation had come down in lowly grace to learn “how to speak a word in season to him that is weary.” What a marvelous thing! Every morning, day by day, He waited in His Father’s presence to receive the words His Father would give Him to speak (Mark 1:35; John 17:8). He acquired “the tongue of the learned” by first having the “ear” of “the learned” in the presence of His Father. This is the key for all spiritual understanding and service (vs. 4).

Not only was He fully fitted for the work His Father had given Him to do, but He was fully committed to the performance of it. He said, “The Lord God hath opened Mine ear, and I was not rebellious, neither turned away back” (vs. 5). The opening of His ear speaks of His submission and obedience to His Father’s will (John 4:34; 8:29).

There are three references in the Word of God to the “ear” of our Lord as the perfect Servant of Jehovah:

Psalm 40:6 – Ears “digged” (body prepared – Heb. 10:5) refers to His incarnation.

Isaiah 50:5 – Ears “opened” refers to His life and ministry.

Exodus 21:6 – Ear “bore through” refers to His death.

Since His Father had “opened” His ear to do His will, His unswerving obedience led Him into suffering because He was rejected. Nevertheless, if Israel was to be redeemed, and blessing was to flow out to the Gentiles, the path He would have to take must of necessity be through suffering and death. In His death He would lay the groundwork for their future blessing. The path for Him was, therefore, “uncheered by earthly smiles, led only to the cross.”

Resigned to that, He was a patient Sufferer. In Pilate’s judgment hall He was delivered to the soldiers who gathered together and beat Him (Matt. 27:26-30). He said, “I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from the shame and spitting” (vs. 6). Nevertheless, the Lord Jesus had the fullest confidence that God would vindicate Him, and therefore, He did not turn back but set His “face like a flint” to go to the cross. He had the inner peace that He would “not be ashamed” in doing God’s will (vs. 7). The work of atonement is not mentioned here; it is rather, His perfect obedience to the will of God (Phil. 2:8; Heb. 12:3-4).

When His work was completed, God vindicated and justified Him by raising Him from the dead. “He is near that justifieth Me” (vs. 8). His justification took place in His resurrection. Immediately upon His resurrection, Christ is seen as a victorious Conqueror challenging His foes, and particularly the old serpent, the devil, the great accuser (Rev. 12:9-10), to prove anything toward His condemnation. “Who is Mine adversary? Let him come near unto Me. ...Who is he that shall condemn Me.” The conclusion is that no one can come forward with any viable accusation. In the face of such a perfect work accomplished in His death and resurrection, all His foes waste away like a moth-eaten “garment” (vs. 9).

It is interesting to see how the Spirit of God applies this very passage to Christians in Romans 8:33-34. As a result of the
believer being “in Christ” (Rom. 8:1)—which is a technical term that means that we are “in Christ’s place before God”—that His
acceptance is the measure of ours! Just as no credible charge of sin can be brought against Him, no credible charge of sin can be brought against us! What a wonderful thing! Christ’s place has been opened up to the believer. Since no condemnation can ever be attached to Him there, the believer, too, is beyond all condemnation.

What though the accuser roar

Of ills that I have done!

I know them well, and thousands more:

Jehovah findeth none.

L. F. #12 app.

A Remnant Separated and Comforted

Chap. 50:10—With Christ having gone back to heaven and taken a place on high, the Spirit of prophecy turns to address the believing remnant of His people. “Who is among you that feareth the LORD, that obeyeth the voice of His Servant...” (vs. 10). By the grace of God there was a remnant of Jews at the time of Christ’s
rejection who truly feared the Lord and obeyed His voice. The Lord Jesus spoke of them as His “little flock” (Luke 12:32). They are a moral class of believers that include both those who were first called out in that day when Christ came to redeem Israel, and all those of that nation who would subsequently believe the gospel during the
period of their national diaspora. The early believers (Peter, James, and John—Acts 1:13-15) became the nucleus of the Church on the day of Pentecost; the Jews that have believed on Him since Pentecost have been added by the Spirit to that one body. They are “a remnant according to the election of grace” (Rom. 11:5; Gal. 6:16). The fact that there are some that believed at all, is an answer to the Lord’s prayer on the cross for their governmental forgiveness (Luke 23:34). That little remnant of Jewish believers is exhorted to “trust in the name of the LORD” and to lean upon their God to provide for all their needs.

The Unbelieving Mass Under the Governmental
Judgment of God

Chap. 50:11—In the last verse of chapter 50, the Spirit of prophecy turns to address the unbelieving mass of the Jewish nation. “Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled” (vs. 11a). While the remnant has come into the good of the Lord’s prayer for their governmental forgiveness (Luke 23:34), the unbelieving mass of the nation has come under the governmental judgment of God according to another prayer of the Lord on the cross (Psa. 69:22-28). Having turned away from the light of God in Christ, the mass of the nation has been left to walk in the light of their own counsel. It has been nothing more than “sparks” in the dark—a very little light indeed! They have been left to virtually grope along in spiritual darkness. And it has all come from the hand of God. “This shall ye have of Mine hand; ye shall lie down in sorrow” (vs. 11b).

As in the previous verse, this refers to a moral class of people that come under this kind of governmental judgment rather than any particular group of a specific period of time in history. It refers to the unbelieving Jews at the time of Christ’s rejection, and to all those who have lived right on down through the whole period of the
nation’s diaspora. It also includes the future apostate mass of Jews who will receive Antichrist in the Great Tribulation. The Lord spoke of this class of people as “an evil generation” (Luke 11:29).

Through the long range of time since Christ’s crucifixion, the Jews’ history has been filled with sorrow and trouble. They have well proved the proverb that says, “The way of transgressors is hard” (Prov. 13:15). Like Jacob, whose life is a type of the nation under God’s governmental dealings, trouble has pursued them. Jacob said, “Few and evil have the days of the years of my life been” (Gen. 47:9). This reflects what the Jews are now experiencing nationally. Their cry: “His blood be on us, and on our children” (Matt. 27:25), has been literally fulfilled. What a sad history has been theirs since that time!

A brief look at the history of the nation since the time of Christ’s rejection only bears this out with incredible accuracy. In A.D. 50, there were 30,000 Jews killed in Jerusalem in a tumult with the Romans.

Then in A.D. 66, in the time when Gessius Florus was the
Roman Governor of Judea, Nero sent Vespasian, accompanied by his son Titus, with an army into the land. He was met in upper Galilee with some resistance, but after sieging Jotapata for 47 days, he overpowered the stronghold and 40,000 more were killed. The subjugation of Galilee followed. Thousands more died in the war. Judea and Jerusalem were spared at that time because Vespasian was called back to Rome because of the death of Nero.

When Vespasian was made king, he sent his son Titus to complete the subjugation of the so-called holy land and for the capture of Jerusalem. In April, A.D. 70, the Roman army marched against the city. It was poorly prepared to withstand a siege. Within, rival factions disputed among themselves for control. The siege lasted four months. Great engines of elastic timbers, aided by the twisting of great cables, hurled huge stones against the walls. Within the city famine reigned, wives snatched food from their husbands, children from their parents, mothers from their babes. Some mothers lost all sense of motherhood, and killed, cooked, and ate their own children! (Zech. 11:9) Many fled from the city to meet a worse fate. They were captured by Titus and were crucified outside the city walls. So horrible was the condition of the besieged that Titus himself called God to witness that he was not responsible. At last, the tower of Antonia was taken, and the Romans swarmed into the temple enclosure. Though Titus had commanded his soldiers to spare the beautiful temple, one of his soldiers hurled a blazing torch through the doorway and a conflagration broke out that destroyed the temple entirely, leaving nothing but the rock on which it stood! All this was predicted by the prophet Daniel and the Lord Jesus (Dan. 9:26; Matt. 22:7; 24:2). Josephus says that over 1,000,000 perished in the siege, and 97,000 survived as captives (of whom the handsomest young men were taken to Rome to grace the triumph of the conqueror). While the siege and destruction of Jerusalem took place, the remainder of the Jews in the land fled and were scattered far and wide. Thus, the Lord’s prediction of the nation being dispersed into all nations was complete (Luke 21:24).

In their diaspora, trouble and sorrow have followed them. It seems that in every country into which they have wandered they have felt the hand of God in governmental judgment. They have truly walked in darkness with only the light of the “sparks” that they alone have kindled.

Over the next sixty-five years following the siege of A.D. 70, many Jews trickled back into the land in an attempt to recover themselves from the awful blow. With the numbers growing again in the land, there was a fresh revolt against the Roman powers. In A.D. 135, a war lasting three and half years erupted, during which Hadrian devastated Palestine, destroying 580,000 people! He even ran a plowshare over Zion and forbad the Jews to even go near the place. (Compare Mic. 3:12) For many centuries thereafter, the Jews have been few in that land.

In dispersion, the Jews have continued to experience trouble on every side. Some of the most notable are as follows:

With the so-called conversion of Constantine to Christianity in A.D. 312, the Jews became a condemned and persecuted sect. They lost all imperial favor in the Roman empire and were excluded from one sphere after another.

In England, in A.D. 1020, Canute attempted to banish all Jews. By A.D. 1068, the only burial place in all of England allowed to the Jews was Cripplegate, London.

In A.D. 1096, the pall of midnight blackness fell upon them. The Crusades, known in history as “The Holy Wars,” began and did not cease until long after the Reformation. The attempt to murder all Jews who would not submit to baptism spread through Europe. The result was that Jews were slaughtered by the thousands.

Henry II ordered the Jews to pay 60,000 pounds toward defraying the costs of one of the Crusades!

At the accession of Richard I (Coeur de Leon), in A.D. 1189, murderous riots were instigated against the Jews, and not a Jewish household in London escaped robbery and murder.

In the following year, A.D. 1190, the “Tragedy of York Castle” occurred. The chief Rabbi of York with 500 followers was besieged in York Castle. When escape became hopeless, they slew one another, the chief Rabbi, the last to die, started a conflagration, and then took his own life. When the besiegers broke through, they found the besieged in one great pile like the sacrifice upon an altar!

Up to the time of Edward I, A.D. 1272, the Crown in England claimed to own the Jews and all they possessed, and from time to time he would seize them. Edward the first drove all the Jews (16,500) from England, and for nearly four centuries there is no evidence that British soil was pressed by a Jewish foot!

In France, things were no better. In A.D. 1306, on the morning of the fast, commemorating the destruction of Jerusalem, all the Jews of France, men, women, and children to the number of 100,000, were stripped of their possessions for the benefit of the royal treasury, and cast out of the land. Ten years later they were allowed to return, but soon the “pastoureax,” bands of fanatical shepherds and malefactors, killed them by the thousands.

In A.D. 1683, the Jews were ordered to quit all French colonies.

In Spain, there was “the Inquisition.” It was established to terrify Jews into faithfulness. Men and women disappeared by the hundreds as if the ground had opened and swallowed them up. Those whom the authorities apprehended were led from the Hall of Judgment along subterranean passageways to the chamber of the “Iron Maiden.” This was a crude figure of a woman made of iron, which at the touch of a spring, flew open and disclosed its inner surface studded with iron nails rusted by the blood of its numerous victims. No sooner did the victim step inside, then the figure began to close, hugging the victim in its iron grip until the nails entered the body amid the shrieks of the victim. When it was all over, the iron figure would open and allow the body to fall into a yawning pit below!

But this was not all. Ferdinand and Isabella, in A.D. 1492, issued an edict of banishment against all the Jews in Spain. A wealthy Jew offered 600,000 crowns for the revocation of the edict. While the King and Queen hesitated, and were inclined to accept, the Spanish Inquisitor, Torquemada, stalked into the presence of the rulers holding up a crucifix, cried, “Behold Him whom Judas Iscariot sold for 30 pieces of silver. Sell ye Him now for a higher price and render an account of your bargain before God!” The sovereigns trembled before the stern Dominican and the Jews had to go.

In Poland, in A.D. 1648, where there was the world’s largest concentration of Jews, the Ukrainian Cossacks rose up and overthrew their Polish overlords. The Cossacks directed much of their fury at the Jews, by butchering thousands and obliterating scores of communities in what many have thought was the worst single catastrophe to befall the Jews since their expulsion from Israel until then.

In A.D. 1768, thousands of Jews were slaughtered again in a second Cossack uprising.

In Germany, between the years 1933-45, the Holocaust took place—the well-documented Nazi persecution of Jews. It extended into almost all the countries of Europe. Adolf Hitler’s persecution of the Jews in Germany began a month after He became chancellor on Jan. 30, 1933. Jewish businesses were boycotted and soon vandalized. Jewish personnel were dismissed from local governments, law courts, and universities. A series of laws, confiscations, and pogroms (organized massacres) began; and by 1935 the Jews lost their citizenship completely and were forbidden to intermarry with other Germans. On the night of April 9-10, 1938, the Kristallnacht (the Night of Broken Glass) took place. Practically every synagogue and Jewish institution in Germany was destroyed. Thereafter, thousands of Jews were imprisoned in concentration camps, and a major part of German Jewish wealth was confiscated by huge punitive fines and exactions. By the time of World War II, Jews could not attend public schools; engage in business, or own land. They were not allowed to associate with non-Jews; or frequent parks, libraries, or museums; and were ordered to live in ghettos. Through Nazi propaganda successes, anti-Semitism spread through most of Europe. Many countries followed suit in anti-Jewish persecution. From the Atlantic to the Volga, from Norway to Sicily, Jews were deprived of human rights. Then, in 1942, “the Final Solution” began in which the Jews were systematically exterminated in camps by gassing. An estimated 4,000,000 were put to death in the extermination camps. And together with other causalities, the number of Jews killed in those years was about 6,000,000!

Space does not permit us to print the record of the perils of the Jews in other lands, such as Russia. No sober person can deny that the hand of God has been, and is presently, upon them.

Isaiah 51-52:6 - A Remnant of Jews Awakened

A Remnant of Jews Called Out of the Mass

In chapter 51, the Spirit of prophecy looks on to the future. Out of the mass of the Jews that will return to their homeland in the early part of Daniel’s seventieth week, a godly remnant will be distinguished by the call of God. They will have real faith in Jehovah and will tremble at His Word (Isa. 66:2), but they will not accept the Lord Jesus Christ as the Messiah of Israel. These next chapters show how God will awaken that remnant and how He will take them from their deep distress of persecution under the Beast and the Antichrist into their ultimate deliverance and blessing by the intervention of His Servant, the Lord Jesus Christ. In the process, the remnant of Jews will be brought to see that Jesus Christ, whom the nation crucified long ago, is indeed the Messiah, and they will own Him as such.

In chapters 51:1–52:6, we have a series of appeals and answers of increasing earnestness depicting the gradual progress of exercise in the Lord’s dealings with the Jewish remnant.

Three Things Used to Prepare the Remnant for the Kingdom of Christ

If a remnant of the Jews is to be made ready to enter the kingdom, there must be a divine work in their souls. God will accomplish this by using three things: He will use His Word (vss. 1-8), the
oppression of the Beast and the Antichrist (vss. 9-16), and finally, the inroads of the first attack of the Assyrian—the King of the North (vss. 17-23). His purpose in these things will be to humble the God-fearing remnant of Jews concerning the national rejection of the Lord Jesus Christ and to prepare them to receive Him as their Messiah (Zech. 12:10-14; 14:4-5).

The Remnant Awakened, Encouraged, and Strengthened by the Word of God

Chap. 51:1-8—The first eight verses of this chapter contain three short appeals to the people to “hearken” (vss. 1, 4, 7). This will be a work of the Spirit applying the Word of God in their hearts and consciences. As a result, a God-fearing remnant will be born of God and separated from the mass of the people by responding to these calls. Without the Lord working first in this way, the people would never respond. Thus, He begins the work by creating spiritual exercise in them.

The Lord’s first appeal is: “Hearken to Me, ye that follow
after righteousness, ye that seek the LORD” (vs. 1a). Notice, the call is to those who “follow after righteousness” and “seek the LORD.” These are clearly God-fearing Jews. The Lord has no more to say to the apostate mass who do not seek Him, nor follow after righteousness. What distinguishes the remnant from the mass is that they hearken unto the voice of the Lord in His Word (Isa. 66:2; Psa. 1:2; 17:4; 19:7-11).

The effects of the governmental judgment of God upon the
nation (Isaiah 50:11) will probably be used as a precursor to this
divine call. The various things that have happened to the nation in its diaspora will humble and soften the hearts of the faithful remnant of Jews. They will recognize that God has had His hand upon the nation and has been speaking to it, without realizing why. In the midst of such reflections, the Lord will awaken them by the power of His Word. At the beginning of the Tribulation, they will not realize that the Lord Jesus Christ is the Messiah of Israel, but they will have faith in Jehovah and will trust in His name.

The Lord will encourage the little remnant in their weakness, saying: “Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged” (vs. 1b). In this, He points them back to the origins of the nation. Abraham is the “rock” and Sarah is the quarry or “pit” out of which they have come. He would have them remember His power and care in calling Abraham. By looking back to the origins of the nation they will realize that just as God called Abraham and his wife out of the confusion and idolatry of Mesopotamia to live for Him, He is calling them to be separate from the mass of the Jews in the land who have given themselves over to the idolatry which the Antichrist will introduce.

Since their faith and fidelity to Jehovah will distinguish them from the mass of their brethren (who are unbelieving), the remnant will feel very alone. Having to stand alone, the Lord encourages them by stating that they are not the only ones who have had to do it. The very origins of the nation have been founded on these two who had a similar circumstance. Abraham was called “alone.” He and his wife had to stand alone in their day. The Lord separated them from the godless mass of idolaters in Mesopotamia by His call and He undertook for them marvelously. He “blessed” and “increased” Abraham and Sarah. Reflecting on this, will be an encouragement for the God-fearing remnant. They may not realize it at first, but as Abraham and Sarah were the beginning of the nation of old, they are the first-fruits of the nation’s new beginning in the kingdom of Christ (vss. 1-2).

Not only are they told to look back to the beginning of the
nation, but they are also told to look forward to the future. They are given a fresh promise that the Lord will restore Israel. The nation will blossom like “Eden,” the “garden of the LORD.” “Joy and gladness shall be found therein, thanksgiving, and the voice of melody” (vs. 3). There is a day soon to come when the Lord’s blessing will shine upon Israel with its fullest blaze. This look onward is calculated to encourage the remnant. Thus, in this twofold look, backward to the beginning of the nation’s existence, and forward to the millennial kingdom blessings, the remnant will be encouraged that the Lord has not left them to their own resources. They will have their confidence strengthened, knowing that He will help them in their time of trial.

The Lord’s second appeal is to give the Jewish remnant to know that He appreciates them greatly (vss. 4-6). He owns them exclusively as His people: “Hearken unto Me, My people; and give ear unto Me, O My nation.” By calling them “My people,” they will be given a profound sense that He values their faithfulness and identifies Himself with them. By calling them “My nation,” they will learn that they, not the mass of the people, are what morally constitute the nation before the eye of God. In fact, when the millennial kingdom is established, the remnant will actually form the nucleus of the nation of Israel. Hence, in the Great Tribulation, the Lord will not own the unbelieving mass of the nation (Rev. 11:2), but He will identify Himself with those who have faith and follow after righteousness. This second appeal will further encourage the remnant, giving them a sense of His divine approval.

Moreover, they will be instructed by His Word of the place and work that the nation of Israel will have in the kingdom. When the Lord establishes His rule over all the earth, He will send out “a law” from Zion. This is not the Law of Moses that went forth from Sinai; it is a law that will go forth from Zion. The Sinaitic Law went no further than Israel, but this law will go far afield, reaching out to the Gentiles. It is not the ten commandments, but instruction in the ways of God, though it will include the moral import of the commandments. In that day, He will carry out His original purpose to bring “judgment” (justice) and “light” to “the peoples (Gentiles).” The Gentiles must learn His ways to be able to live in His kingdom (Isa. 2:2-3), and it is redeemed Israel that will teach the nations (vs. 4b).

Furthermore, the remnant is told that the Lord’s promised deliverance and blessing are very near at hand. “My righteousness is near, My salvation is gone forth, and Mine arms (a symbol of His strength) shall judge the peoples” (vs. 5). And when He accomplishes His salvation for the remnant, it will not be a temporary restoration; it will be forever. “The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein (unbelievers) shall die in like manner: but My salvation shall be forever, and My righteousness shall not be abolished” (vs. 6).

The Lord’s third appeal to “hearken” is directed at bolstering the remnant against the reproach and persecution that they will face from the Antichrist. “Hearken unto Me, ye that know righteousness, the people in whose heart is My law; fear ye not the reproach of men, neither be ye afraid of their revilings” (vs. 7). The Jewish remnant, as we know, will be called to live at a time of extreme trial (Matt. 24:21). They will be hunted like animals; many of whom will be martyred for their faith in Jehovah (Psa. 3-7; Psa. 10-14; Psa. 35-37; Psa. 42-44; Psa. 52-59; Psa. 61-63; Psa. 69-71). Since “the triumphing of the wicked is short” (Job 20:5), the remnant is told that those who persecute them will soon be destroyed as a “moth” eats a “garment.” In contrast to the brevity of the reign of the wicked under Antichrist, the Lord promises that His “righteousness shall be forever,” and His “salvation” will be “from generation to generation.” This will also encourage the godly remnant to be patient in the face of the great trial, and to await the Lord’s deliverance (vs. 8).

The Remnant Call on the Lord to Intervene

Chap. 51:9-16—The encouragements and promises in the Lord’s calls to “hearken” will arouse the hearts of the faithful remnant and will produce an earnest desire for the establishment of the kingdom. The oppression of the Beast and the Antichrist will only deepen that longing for deliverance. It will prompt them to call for Him to “awake” with His “arm” of strength (vs. 9a). The “arm of the LORD” is a term that expresses the Almighty power of God’s working for Israel’s deliverance.

The remnant’s call to the Lord will come as a result of their reflections upon His dealings with the nation in the past. They will recall His power being exercised on the nation’s behalf in the days of Israel’s emancipation from Egypt. “Is it not Thou that hath hewn Rahab in pieces, and pierced the monster?” (symbols of Egypt’s power – Psa. 87:4; 89:10; Ezek. 29:3). He it was that “dried up the sea, the waters of the great deep; that made the depths of the sea a way for the redeemed to pass over” (Ex. 14). This will lead the remnant to call upon the Lord to assert Himself, similarly, against their foes.

As the remnant reflect on the greatness of the Lord’s delivering power, their confidence will swell to the point where they will boldly predict their deliverance and the joy that will result, saying: “So the ransomed of Jehovah shall return, and come to Zion with singing; and everlasting joy shall be upon their heads: they shall
obtain gladness and joy; sorrow and sighing shall flee away” (vss. 9b-11).

The Lord speaks a further word of encouragement to the remnant as an answer to their cry. To those who are in fear of the Antichrist, He asks: “Who art thou, that thou shouldest be afraid of a man that shall die?” (vs. 12) He tells them that they should only fear Him who “stretched forth the heavens, and laid the foundations of the earth” (vs. 13a). He is the One who has all creation at His command and will care for them providentially in their time of trouble (Rev. 12:13-17). There is no need to be in continual fear of “the fury of the oppressor (Antichrist) when he prepareth to destroy” (vs. 13b).

The Lord promises that they will be delivered from the oppressor shortly. “He that is bowed down shall speedily be loosed” (vs. 14). While the deliverance of His people from ancient Babylon is immediately in view, the passage ultimately looks on to the full and final deliverance of His people from the grip of Apocalyptic Babylon (the kingdom of the Beast and the Antichrist) that will have the land of Israel under its power.

The Lord would have His people to know that His providence is also in control of the nations that rise up against them. “I am Jehovah thy God, who raiseth the sea, so that its waves roar: Jehovah of Hosts is His name” (vs. 15). Much of the turmoil and unrest (the “waves”) among the nations (“the sea”) will result from the presence and power of the Beast (Isa. 14:16; Rev. 13:3-4). God will allow this for a time, but ultimately, He is in control over all things that will happen to Israel.

While the remnant await the Lord’s deliverance, they will be encouraged to be His messengers. The Lord will outfit them completely for this work by putting His words in their mouth and giving them His divine protection and unction. “I have put My words in thy mouth, and I have covered thee in the shadow of Mine hand” (vs. 16 – see also Matt. 10:18-20). Even though there will be unbearable pressure from the Beast and the Antichrist, the faithful remnant will preach “the gospel of the kingdom” to Israel (Psa. 95) and to all the world (Psa. 96; Matt. 24:14). The substance of their message will be to announce that God is about to “plant” a new order of things in “the heavens” and “the earth” by establishing the millennial kingdom of the Messiah of Israel (Compare Isaiah 65:17). Through the labours of these Jewish evangelists, many thousands will be converted to God from among the nation of Israel (Rev. 7:4-8) and from among the Gentiles (Rev. 7:9-17). In that millennial day, the Lord will publicly own Zion, saying: “Thou art My people.”

The Remnant Humbled by the Inroads of the Assyrian

Chap. 51:17-20—In the next series of verses in chapter 51, the Lord addresses the remnant of His people again. He says: “Awake, awake, stand up, O Jerusalem” (vs. 17a). At this juncture, something very terrible will happen. To add to the remnant’s trial and sorrow during the oppression of the Antichrist, the nation is now seen as being devastated by a confederacy of armies under the Assyrian (the first attack)! This will also be used to humble the remnant and prepare them for the kingdom of Christ. It will be a finishing touch of the Lord’s work of humbling the remnant to make them willing and ready to receive Him as their Messiah. The object of this prophecy is not to delineate the manner and mode of the invasion (which has been described at length in Isaiah’s earlier prophecies), but to describe the effect that it will have on the remnant that will survive it. Ultimately, they will hear the Lord’s voice in it all.

As a result of the great carnage, millions of apostate Jews in the land will be killed in a period of a few days! The remnant who will be in hiding will be thoroughly humbled by the destruction of the nation by this northern invader (Psa. 79:1-4, 8). What is noteworthy about the Lord’s call to “awake,” is that it is given just after the Assyrian has passed through the land. This means that the Lord has waited until they have reached the very bottom before coming in with His timely appeal. They have cried to the Lord to “awake” (vs. 9), but the Lord says, in effect, “It’s not Me that needs to be awakened—it’s you!”

With the northern destroyer having gone through the land and into Egypt, the Lord calls for Zion to arouse itself. They have “drunk at the hand of the LORD the cup of His fury,” even “the dregs of the cup of trembling” (vs. 17b). The nation is portrayed as a woman prone on the ground in a drunken stupor as a result of having drunk from the cup of God’s wrath! His wrath is figuratively described as an intoxicating drink, confounding the sufferer.

In a stupor, Zion is seen as bereft of anyone to help her. There is no one to take her hand and to guide her among all of her children. Instead of her children helping her, they lie as helpless as an exhausted animal caught in a hunter’s net at the corner of every street (vs. 18). What a state the nation will be brought into, being cut down by the northern destroyer, the Assyrian! However, it has all been necessary in the Lord’s ways of producing the needed repentance and humiliation in the remnant.

The Spirit of God has long been striving with the little remnant, and now presses upon them the need to consider “two things”—two pairs of woes; “desolation, and destruction,” and “famine, and the sword.” They are called to “arouse” themselves and consider what God has been doing with the nation (vss. 19-20). They must ask themselves why He has allowed all these things to come upon them. To add to the sorrows that they have had throughout the long years of their diaspora, when they are gathered back to their homeland, they will only encounter something worse—the terrible persecution in the Great Tribulation from the Antichrist. And then, as the pressures increase under that oppression, the remnant will witness the nation being devastated by the hated Arab confederacy under the King of the North! All their hopes of the nation of Israel being established in the earth will be shattered at once! (Isa. 18:5) This will be very humbling.

The Assyrian inroads will be used to further the repentance in the remnant. It will be “the last straw” that breaks them down. They will search their hearts more deeply than ever before, and consequently, they will cry out to the Lord as never before. Compare Joel 2:17. Notwithstanding, there is one thing yet needed to complete the work of repentance in them—the acknowledgement and confession of the nation’s blood-guiltiness in the sin of crucifying the Lord Jesus Christ. With the Lord’s discipline having reached its divine end in thoroughly humbling the remnant, it is now time for the Lord to show Himself to them so that their repentance might be full and their restoration complete.

Deliverance Promised to the Remnant

Chap, 51:21–52:6—Thus far in chapter 51 we have seen the remnant brought to the place where all they can do is to look up to their God for help. Deliverance can only come from Him. In His pity and mercy, He promises to bring the longed-for deliverance. He remembers that they are His people and describes Himself as One Who pleads their cause as their Advocate and Defender. “Therefore hear now this, thou afflicted, and drunken, but not with wine: thus saith thy Lord, the LORD, and thy God that pleadeth the cause of His people, Behold, I have taken out of thy hand the cup of trembling, even the dregs of the cup of My fury; thou shalt no more drink it again” (vss. 21-22)

Since the nations that the Lord used to humble His people have overstepped their limits of power, delighting in wreaking violence upon the land of Israel, the Lord promises to take the cup of wrath that has caused Jerusalem to stagger, and to “put it into the hand of them” that have afflicted His people. As they have thought to trample the nation of Israel under foot, the Lord promises to reverse the position and bring destruction upon them. Those very nations, used of God to prostrate His people, saying, “Bow down, that we may go over,” are now going to be judged (vs. 23).

Chapter 52—With the restoration of His people in mind, the Lord calls to Zion a second time: “Awake, awake; put on thy strength, O Zion.” (Note: Jerusalem is now called Zion, because the Lord’s purposes in grace are about to be fulfilled in it.) So sure is this deliverance and restoration, that Zion is told to prepare for it by putting on her “beautiful garments” in anticipation. The city is promised that the heathen armies (the Assyrian) “shall no more come into thee” (vs. 1). From henceforth the Lord will encamp round about the holy city and defend it (Isa. 27:2-3; 31:4-5; Zech. 12:8; Psa. 46:5; Nah. 1:9, 15).

The historical circumstance of this prophecy answers to the Jews’ emancipation from Babylon. There are a number of allusions to it in this chapter. But ancient Babylon is purposely not mentioned because a larger sphere of application is the main focus of the prophecy; namely, the end time deliverance of the Jewish remnant from the clutches of Apocalyptic Babylon under the Beast and the Antichrist. During the Great Tribulation, the Western powers (Apocalyptic Babylon) will have a tyrannical hold upon the land of Israel through the Antichrist reigning there. Hence, in a sense, the Jews will once again be captive to Babylon and will need deliverance. The only difference from their historical captivity is that this time their it will be in their own land.

Since the Lord is about to appear, the remnant is told: “Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion” (vs. 2). The figure of them being chained about the neck like an animal, graphically portrays their captivity. But now they are told to loosen those bands and to ready themselves for emancipation. They would no longer be under the yoke of the Gentiles, because “the times of the Gentiles” are about to end with the Lord’s intervention at His Appearing (Luke 21:24).

The Lord promises: “Ye have sold yourselves for nought; and ye shall be redeemed without money” (vs. 3). Historically, this refers to the fact that the Jews had put themselves into captivity by their own doing (their sins), but that God had graciously moved their captors to release them without paying for their liberty—which was not usually the case (Isa. 45:13). Prophetically, it points to the fact that the nation willingly entered into a political pact (“your covenant with death” – Isa. 28:18) with the Western Roman powers (Apocalyptic Babylon), and now they are not going to be delivered from it by their own resources; it must be by the Lord’s power alone.

The Lord then cites a couple of instances in Israel’s history (“Egypt” and “Assyria”) when He delivered the nation from distress and oppression by judging their enemies. This is a word to fortify their confidence that He will now deliver them from the Babylonian tyranny of the Beast and the Antichrist (vs. 5).

And the reason the Lord gives for His judgment upon the Babylonian powers that “rule over” His people and “make them to howl,” is that “My name continually every day is blasphemed” by them (Psa. 139:20). Through this judgment that is about to be executed, the remnant (“My people”) will know the Lord in a new and deeper way. “They shall know in that day that I am He that doth speak: behold it is I.” They will have a fresh manifestation of the greatness of their Jehovah-God (vs. 6).

Isaiah 52:13-53:12 - The Confession of the Remnant in the Day of Christ's Manifestation

While the Lord is dealing with the Western powers in judgment at His Appearing, He will be hidden from the view of the remnant. His Appearing, from the West’s perspective, is referred to as coming “in a cloud,” suggesting a partial veiling of Himself in respect to the Jews (Luke 21:27; Isa. 8:17). This is done in order to reserve a time for the Lord to reveal Himself to them alone. And now that time has come. The Lord will go to the Mount of Olives, which is before Jerusalem on the east, and show Himself to the God-fearing remnant who have been waiting for Him (Zech. 14:4; Acts 1:9-11).

To capture the impact of this moment when Christ will be revealed to the remnant, the prophetic spotlight shifts and now focuses solely on the Lord Jesus Christ. “Behold, My Servant!” (vs. 13a). All at once the scales will fall from the eyes of the Jewish remnant. The veil upon their hearts will be “taken away” and they will see the Lord Jesus in His exalted kingdom glory (2 Cor. 3:16). “He shall be exalted, and extolled, and be very high” (vs. 13b). What a flood of emotion will fill their hearts as they realize that their Messiah and Deliverer is none other than Jesus of Nazareth whom the nation rejected! They shall look upon Him whom they have pierced and “mourn” in repentance (Zech. 12:10-14; Matt. 24:30). As this section of verses attests, the remnant will pour out their souls in truehearted confession, owning the nation’s blood-guiltiness of crucifying the Lord of glory (Psa. 51:14; Acts 2:23; Gen. 44:14-34; 2 Sam. 19:15 – “Gilgal” typifies self-judgment).

This will be a quiet and intimate manifestation. A type of this manifestation of Christ to the waiting remnant is seen in Joseph privately revealing himself to his brethren (Gen. 45:1-5). Thomas is another picture of this same thing. Like the Jewish remnant, he would not believe until the Lord appeared to him, showing Thomas the nail-prints in His hands and the spear mark in His side. It was only then that he believed that Jesus was His Lord and His God (John 20:24-28; Zech. 13:9).

Two Astonishments

Chap. 52:13—The Spirit of God emphasizes the great contrast between this day of Christ’s manifestation (His second coming) and the day of His humiliation (His first coming). There are two astonishments mentioned in this passage: one is astonishment, and the other is an awe-struck astonishment. “Many were astonished” at Him in the days of His humiliation––that is, astonished with abhorrence (vs. 14a). His humiliation ran so contrary to every perceived thought of the Jews and their hope of the Messiah that they were astonished that He could be considered to be the One. His meek acceptance of insults and suffering only offended the Jews. But now, the tables are turned in the day of His glorious manifestation, “So shall He astonish many nations!” (vs. 15a). His exaltation in kingdom glory will be commensurate with the depths of shame to which He went. And the great result is that the nations will be awe-struck with astonishment. The kings of the earth will be mute with awe and veneration in the day of His power and glory.

There is a parenthesis between the two astonishments specifying His shameful treatment at the hands of men: “His visage was so marred more than any man, and His form more than the children of men” (vs. 14b). This is probably referring to the Lord’s public image, for many men have had their faces crushed beyond recognition. It seems that it is referring to His public persona being maligned that He was unrecognizable as the Messiah to mass of the people.

In this day of His manifestation, Christ will be exalted “very high” before all the nations. “Every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him” (Rev. 1:7). “Kings shall shut their mouths at Him: for what had not been told them shall they see, and what they had not heard shall they consider” (vs. 15b). The Gentile
nations will be speechless when they see Him in His exalted glory.

The Confession of the Remnant

Chap. 53:1—What follows in chapter 53 is the confession of the Jewish remnant in the day of Christ’s manifestation. Contrary to what many Christians think, the time of the fulfillment of this wonderful chapter is not when Christ came in lowly humiliation (His first coming), but when He comes in power and glory at His second coming (His Appearing). The subject of the chapter is the confession of the remnant in that coming day. It is yet to be fulfilled. The nation has not yet confessed its guilt in the crucifixion of Christ. There are, however, many references in the chapter to the Lord’s humiliation and death that the remnant mention in their confession, and this is what gives some to think that the time of its fulfilment was in Christ’s life and death. The context of the chapter shows that as the remnant will pour out their souls in confession and repentance, they will go back over the days of the Lord’s humiliation when the nation
rejected Him.

Another mistaken idea that people often have in reading this chapter is to think that the “we” and the “our” in the text refer to Christians, but they do not. Those pronouns refer to repentant Jews. Christians may well apply these things to themselves in a secondary way, and use them in the preaching of the gospel, but the strict interpretation of the chapter is the confession of the repentant remnant of Jews in a coming day.

It has been said that this will be the final Yom Kippur — the Day of Atonement. This is because once the Jews go through the exercises of this chapter, it will not be repeated. The Lord has said, “I will remove the iniquity of this land in one day” (Zech. 3:9). Upon their repentance and confession, the Lord will take away their guilt and it will never be brought up again. He has promised, “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34). It is fitting, therefore, that there is no mention in Scripture of the Day of Atonement being kept in the millennial kingdom of Christ.

Isaiah begins by lamenting the nation’s unbelief of the report of its own prophets. “Who hath believed our report? And to whom is the arm of the LORD revealed?” (vs. 1) As mentioned earlier, the Apostle Peter informs us that the “report” of the prophets concerning the Messiah is two-fold. There are “the sufferings of Christ, and the glory [glories] that should follow” (1 Peter 1:11). The sufferings of Christ pertain to the days of His humiliation, and the glories of Christ point on to the day of His manifestation at His Appearing when the world will see Him in His kingdom glory. The calling out of the Church by the gospel of God’s grace in this present day comes between the two (Acts 15:14). See J. N. Darby “Notes and Comments,” vol. 4, p. 343.

The problem with the Jews was that they only saw (and still only see) one side of these prophecies—that which has to do with the glories of the Messiah. They reveled in the thought of a glorious Messiah who would bring them prosperity, power, and blessing in a kingdom in which they would be the leading nation on earth. The idea of a suffering Messiah did not please them, and consequently, they were blinded to see that side of things in their own Scriptures when the Lord came to them. The two people that went down the road to
Emmaus are an example of this (Luke 24:13-35). They were disappointed in the Lord Jesus when He went to the cross instead of bringing in the kingdom in power and glory, as they had hoped. In resurrection, as the Lord went along the road with them, He gave them a gentle rebuke for overlooking the side of the Scriptures that pertained to the sufferings of the Messiah. He said, “O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself” (Luke 24:25-27). The Lord opened up all of the Scriptures to them—those which pertained to His sufferings and those that have to do with His glories. What a wonderful exposition of Scripture this must have been!

On account of the nation’s enormous oversight, they did not recognize that the suffering Servant of Jehovah and the glorious Arm of Jehovah refer to the same Person. Therefore, for this reason, the prophet laments the unbelief of the nation. Had they recognized this and received the Lord Jesus when He first came, “the arm of the Lord” would have been revealed at that time for their deliverance and blessing. It is clear then, that only a remnant down through time have believed the report of the prophets (Rom. 11:5), and now, it is only a remnant to whom “the arm of the Lord” is revealed, delivering, restoring, and giving them the promised blessings of the kingdom.

Three Reasons Why the Nation Rejected Him

Chap. 53:2—But now, all that has transpired has had a profound effect on that little remnant. They realize that their glorious Messiah who has finally come to deliver them was once a suffering Messiah! In fact, He is Jesus of Nazareth whom they had rejected! They will turn and confess the nation’s enormous misconception of their Messiah. They begin by mentioning three reasons why they (the nation) failed to believe the report concerning Christ:

1) They rejected Him because He came from an undistinguished family in Israel. His lowly origins among men were such that He came from a poor and obscure family, and thus, He went unnoticed by the people. The royal line of David had been cut down as a tree and lost from sight, but out of the root “a tender sapling” (Christ) grew up in the “dry ground” (Israel’s unbelieving state). While He went unnoticed by the people, Jehovah took full account of His every movement (vs. 2a).

2) They rejected Him because when He presented Himself to the nation, He lacked the worldly pomp and glory that they fancied the Messiah should have. They were expecting someone spectacular, but He had “no form nor lordliness” (vs. 2b).

3) They rejected Him because their state was deplorable. They were spiritually blind; and consequently, there was nothing in Him that they found attractive. “When we see Him, there is no beauty that we should desire Him.” It wasn’t that He didn’t have moral beauty; the fault was with the nation in not seeing it (vs. 2c).

Misunderstood Sufferings

Chap. 53:3-6—So great was their blindness that they completely misunderstood the sufferings in His life and in His death. As a result, He was “despised and rejected of men,” and they “hid” their “faces from Him.” Being the holy Person that He is, He was “a Man of sorrows.” As He walked through this ruined creation, He suffered from being in the presence of sin, though He was never personally defiled by it (Heb. 7:26). Men observed His “sorrows” and “grief,” but they didn’t understand it. He was actually bearing their griefs and carrying their sorrows sympathetically on His heart (Matt. 8:17), but they completely misunderstood Him. Consequently, they “esteemed Him not” because they thought that He was suffering under the hand of God as a governmental judgment for His own sins. “We did regard Him stricken, smitten of God, and afflicted” (vss. 3-4).

They not only misunderstood the sympathetic sufferings in His life, but also His atoning sufferings in death. They mistakenly believed that on the cross He was getting His due reward, suffering justly for His alleged blasphemy—for assuming to be the Messiah of Israel (Matt. 26:65). But He was the Messiah indeed! In that coming day, the scales will fall from their eyes, and they will realize that it was not for His sins that He suffered on the cross—it was for their sins! “But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to His own way; and the LORD hath laid on Him the iniquity of us all.” As the divine Substitute He bore their sins in His own body on the tree (1 Peter 2:24). When the gravity of this comes home to their hearts, they will be crushed with humiliation, sorrow, and genuine repentance (vss. 5-6).

In His life and ministry, He bore their “griefs” and carried their “sorrows” on His heart in love and sympathy. And, in His death, He was not getting His due reward for being a false Messiah but was bearing the judgment of their sins so that they could be brought into blessing with God. What grace! What love! See Appendix II.

When the Lord Jesus, Jehovah’s perfect Servant, came in the days of His humiliation, He substituted Himself for Israel (Jehovah’s failing servant) by taking their place before God, both in His life and in His death (Isa. 49:4). This chapter bears that out quite clearly. Except for one reference (vs. 10), when Christ’s sufferings are mentioned, it is always the substitutionary side. His substitution is mentioned twice in His life (both in verse 4) and ten times in His death—four times in verse 5, once in verse 6, once in verse 8, once in verse 10, once in verse 11, and twice in verse 12.

His Trial and Death

Chap. 53:7-8—What an incredible moment this will be in Jewish history! The remnant will go over the whole scene of Christ’s rejection, owning the nation’s failure in it all. They will muse over His trial (vs. 7), His death (vs. 8), His burial (vs. 9), His resurrection (vs. 10b), and His exaltation in kingdom glory (vs. 12).

They will take knowledge of His voluntary devotion to the will of God, in that He went forward and put Himself into the hands of wicked men who “oppressed” and “afflicted” Him (vs. 7a). They will marvel at His perfect submission “as a lamb to the slaughter,” and will take special note of how “He opened not His mouth” to defend Himself (vs. 7b; Matt. 26:63; 27:12-14; Luke 23:9; 1 Peter 2:22-23) but allowed wicked men to ill-treat Him.

The repentant remnant will also take note of the complete lack of justice at the Lord’s trial before the Sanhedrin and before Pilate. His condemnation was the most atrocious miscarriage of justice that the world has ever seen. He was hurried “from prison and from judgment.” Taken from one place to another as His case was heard, but there was no one to speak for Him. There was no one to “declare His generation” (His royal lineage as in Matthew 1 and Luke 3 that proved His Messiahship). It is doubtful that, if proof had been brought forward, they would have stopped their wicked proceedings anyway. But since there were none to speak for Him, He was unjustly “cut off out of the land of the living” (vs. 8).

His Burial

Chap. 53:9—“Men appointed His grave with the wicked” (Matt. 27:6-10). The wicked priests had in mind that the Lord would be buried with the criminals and strangers that died in Jerusalem,
intending to bring shame upon Him. But God providentially intervened, and He was buried “with the rich” (vs. 9). Joseph, a rich man of Arimathaea, gave the Lord his own new tomb (Matt. 27:57-61). At the burial there was no hymn sung, no eulogy given, no Scriptures read, and no prayer offered (that we read of in the divine record). The attendants at the grave were about four. The Gospel of Luke begins with the Lord being laid in a manager and ends with Him being laid in a tomb. What a story of the Jew’s rejection of their own Messiah!

The Glorious Results of His Death and Resurrection

Chap. 53:10-11a—In the remaining verses of the chapter, we see what God Himself achieved for His own glory in Christ’s death. In verses 1-9, we have had mainly what is human and visible in Christ’s death, but now, in verses 10-12, we proceed to higher things.

The remnant must understand that there are two sides to the cross: There is the Jews’ side as being responsible for Christ’s rejection and crucifixion. This is solemn and true; their national guilt will come home to the hearts and consciences of the remnant with great impact. But there is also God’s side of the cross in which He accomplished for His own glory and for the blessing of man. Peter summed up both sides saying: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23).

It is imperative for the remnant to understand God’s side of the cross, for in it they will learn how He is able to put away their sins righteously. This is necessary so that they may have peace in His presence when they are restored to Him. Therefore, at this time, God will bring the remnant to see His side of the work of Christ on the cross. Their eyes will be turned away from their own failure to see that God had His pre-determined counsel in the death of His Son. They will learn that the cross was the very place He foreordained to settle the question of sin once and for all. This will be a wonderful moment in their history.

There is a beautiful type of this in Joseph’s words to his brethren. When he revealed himself to them, and they were deeply grieved over what they had done, he immediately went about to comfort their hearts by turning them away from their failure to see God’s side of it. He said, “Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. ...It was not you that sent me hither, but God. ...Ye thought evil against me; but God meant it unto good” (Gen. 45:5, 8; 50:20). It will be just the same in God’s dealings with the Jews. While they thought evil against the Lord by putting Him to death, God had great blessings in view in His death. Therefore, in the midst of their sorrow and repentance, the remnant will learn of the glorious results of Christ’s death and resurrection:

Firstly, “It pleased Jehovah to bruise Him; He hath subjected Him to suffering” (vs. 10a). What pleased God in the atoning sufferings of Christ is that a full payment was made to satisfy the claims of divine justice in regard to the whole question of their sins. This is called propitiation (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). It was the only “offering for sin” that could satisfy the holy claims of God against sin (Heb. 10:4, 12-18). Through it, He has turned the failure of Israel into a blessing. Truly, He has made the wrath of man to praise Him! (Psa. 76:10)

Secondly, through Christ’s finished work on the cross and His resurrection God has secured for Himself a spiritual posterity—a spiritual family. He will have “a (spiritual) seed” (vs. 10b) (Compare Psalm 22:30.) For an Israelite to die without a posterity in the earth was a great reproach (Deut. 25:5-10; Psa. 109:9, 13). Outwardly speaking, it looked like this was just what happened to the Lord Jesus. It seemed as though He died in shame under God’s governmental judgment (as the Jews supposed), being childless. But the resurrection of the Lord Jesus has revealed just the opposite! He died for the glory of God and has brought forth a progeny of spiritual children! The “corn of wheat” has fallen into the ground and has died, and in resurrection it has brought forth “much fruit” (John 12:24). God has seen to it that Christ would have a (spiritual) progeny—a company of believers whose life would be derived from Himself and His death. When Israel is fully restored to the Lord, He will say: “Behold, I and the children whom Jehovah hath given Me!” (Isa. 8:18) His spiritual children include the heavenly company (Heb. 2:13) as well as the earthly.

Thirdly, in Christ’s death and resurrection there has been a complete victory over death. In resurrection, God has rewarded Him with longevity of life and in that new condition He has entered beyond death. “He shall prolong His days” (vs. 10c). “He asked life of Thee, and Thou gavest it Him, even length of days for ever and ever” (Psa. 21:4; 102:24b). Presently, death has been “annulled”
(2 Tim. 1:10), and at the end of the millennial reign of Christ it will be “destroyed” (1 Cor. 15:26). The resurrection of Christ is God’s vindication of what man has done to Christ by cutting Him off in death. The Apostle Paul said: “Death hath no more dominion over Him” (Rom. 6:9).

Fourthly, “the pleasure of the LORD” in bringing blessing to man on the earth can now be carried out according to the mind of God. It is God’s great pleasure to see His creatures blessed, and now that Israel (the channel of His earthly blessing) is restored to Him, God’s purpose concerning millennial blessings for the earth are about to be carried out. All such shall “prosper in His (Christ’s) hand” (vs. 10d).

Last, but not least, the Lord Jesus Christ will be “satisfied” when He sees “the fruit of the travail of His soul” (vs. 11a). He will rest with great complacency when the whole millennial scene is ordered according to the mind of God. The “fruit” will be His redeemed ones walking with God.

When the remnant consider that they are part of the nation that crucified the Lord, but now, understanding His work of atonement that has resulted from it, they will be deeply moved. Their sins will all be forgiven and put away, and they will be brought into a special relationship with Him under the New Covenant (Jer. 31:31-34). The knowledge of these things will solidify their restoration in heart to the Lord Jesus.

Two Parts to Christ’s Work Summarized

Chap. 53:11b—In summary, Isaiah recounts the two parts of Christ’s work. “By His knowledge shall My righteous Servant instruct many in righteousness; and He shall bear their iniquities:”

In His life – He instructed many (i.e., Matthew 5-7).

In His death – He bore the iniquities of those that believe.

Thus, in divine love He carried their sorrows on His heart, instructed them in His ministry, and bore their sins in His death!

Man of Sorrows, What a Name,

For the Son of God Who came,

Ruined sinners to reclaim,

Hallelujah, What a Saviour!

His Exaltation in Kingdom Glory

Chap. 53:12—All that Christ won in His death and resurrection will not be for Himself alone; it will be shared with His people. “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong.” And this is all because He “poured out His soul unto death” and bore “the sin of many.”

Isaiah 52:7-12 - The Deliverance of the Remnant at the Appearing of Christ

The next series of verses break out with adulation at the good news that Israel’s Messiah has appeared. The Lord has been true to His promise! To get the impact of this, observe the change in the tenses of Isaiah’s words in the verses that are now before us. Up to this point it has been “shall” and “will,” indicating the anticipation of the Jewish remnant of the Lord’s intervention. But now the words change to the present and past tenses, indicating that what the remnant has been waiting for has come to pass. It is viewed as a present reality now.

The Announcement of the Coming of Israel’s Messiah

Chap. 52:7—As seen in chapter 9, when the Lord first appears, it will not be in Jerusalem, but in the north end of the land (Isa. 9:1; Rev. 16:16). He will be there dealing with the Western powers under the Beast and the Antichrist, but it is not stated here (Rev. 16:15-21; 19:19-20; 2 Thess. 2:8). The report of His intervention, however, will reach Zion. The appearance of the heralds carrying the tidings to those hiding in the mountains around Jerusalem will be “beautiful,” on account of the wonderful message they bring. It will be like music in the ears of the people. “How beautiful upon the mountains are the feet of him that announceth glad tidings, that publisheth peace; that announceth glad tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth!” (vs. 7) “Thy God reigneth!” and “The LORD reigneth,” are terms used in the prophetic Scriptures to indicate that the Lord has appeared and is in the process of judging His enemies and setting up His Messianic kingdom (Psa. 47:8; 93:1; 96:10; 97:1; 99:1; Rev. 19:6).

The Remnant Celebrate the Coming of Their Messiah

Chap. 52:8-10—Immediately after dealing with the armies of the Beast, the Lord will judge the armies of the King of the North who will return from Egypt and stand up against Him (Psa. 76:2-3; Isa. 30:31-32; Dan. 8:25; 11:44-45; Joel 2:20; Zech. 14:3). This is also not mentioned here. (These two judgments are not the focus of this prophecy which has to do with the moral workings of God in the Jewish remnant that will result in their restoration to the Lord.) The watchmen will lift up their voices in praise: “The voice of thy watchmen, they lift up the voice, they sing aloud together” (vs. 8). “They shall see eye to eye.” The city will still be lying in waste from the inroads of the Assyrian (Psa. 79:1-3; Joel 2:1-11; Mic. 3:12; Zech. 14:1-2), but this will not stop those in the “waste places of Jerusalem” from rejoicing and singing together at the welcome news.

The purpose of the Lord’s Appearing here is to redeem the remnant of His people. “The LORD hath comforted His people, He hath redeemed Jerusalem” (vs. 9). It has all happened because “the Lord hath made bare His holy arm in the eyes of all the nations” (vs. 10). As we remarked earlier, the “arm” of the Lord is a term that expresses the power of God’s working for Israel’s deliverance by putting down their enemies. The remnant had been praying to this end, and now the Lord has answered them and has come in with His mighty power. The effect of these judgments will be that “all the ends of the earth shall see the salvation of our God” (vs. 10b). The glory of the Lord will be manifested in the earth.

The Deliverance of the Remnant

Chap. 52:11-12—As mentioned, the Lord’s intervention at this time will be for the deliverance of the remnant from the tyranny of the Beast and the Antichrist. “Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her” (vs. 11a). The imagery here is taken from the Jew’s historical deliverance from Babylon and serves as a backdrop to their future deliverance. The returning captives who carried the holy vessels back to Jerusalem were warned that they must resist the temptation to bring back any of the Babylonian idols with them. Similarly, the land of Israel under the Beast and the Antichrist will be filled with modern day idols (Isa. 2:8-9). With the apostate Jews cut down in judgment by the King of the North, the remnant of Jews who will be left in the land might be tempted to take some of the spoil for themselves. But to put their hand upon those things would make them unfit for the things of the Lord. Therefore, they are warned: “Be ye clean, that bear the vessels of the LORD” (vs. 11b). Moreover, they were not to fear their enemies, for the Lord would be their Protector. “Jehovah will go before you, and the God of Israel will be your rear-guard” (vs. 12).

Isaiah 54 - Israel Restored and Blessed in Their Inheritance

Israel Rejoices

Chap. 54:1a—The first great sign indicating that a person’s moral and spiritual restoration is complete is that he worships. Compare Psalm 51:14-19. This will be the case with the Jewish remnant. It is, therefore, fitting that we should find the words: “Exult, thou barren, that didst not bear; break forth into singing, and shout for joy” (vs. 1a). The redeemed remnant will respond by breaking forth in joyful praise to the Lord who has delivered them.

The Return of the Ten Tribes

Chap. 54:1b—In these chapters, Israel is looked at under the figure of a wife put away for her unfaithfulness, and thus, desolate (Isa. 50). The nation has long been barren, as far as producing spiritual children for God is concerned. But now there will be a population explosion in that nation of truly spiritual persons—believers on the Lord Jesus, the Messiah of Israel. They will all be what He said of Nathanael—Israelites “indeed” (John 1:47; Rom. 9:6-9). Though it is not explicitly mentioned here, every prophetic student knows that it is at this point in prophecy that the ten tribes will come back into the land. The great expansion of people mentioned here in this chapter alludes to this. At this time, Israelites from all over the world will return in droves to their homeland with the help of the angels of God (Matt. 24:31), and some Gentile nations (Isa. 49:22-23; 60:9).

To emphasize this enlargement of Israel, two states of the nation are compared. The prophet speaks of the nation in its desolate state (resulting from the Assyrian desolator having passed over it) and he compares it in a figurative way to its married state (in its early days before being set aside in divorcement). He declares: “More are the children of the desolate than the children of the married wife!” (vs. 1b) This means that Israel will be more populous in their restoration than they ever were before, even in the days when the nation was at its zenith under the reigns of David and Solomon. There will be more from Israel for God spiritually in their latter days than at any time previously.

Israel Blessed in Their Full Inheritance

Chap. 54:2-3—The borders of the land will be enlarged to accommodate the influx of people. “Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations: spare not, lengthen thy cords, and strengthen thy stakes” (vs. 2). This will be done a little later by the restored nation (a remnant from all twelve tribes) going out in a military conquest to take their full inheritance as promised in Genesis 15:18. They will “break forth on the right hand and on the left” and will “inherit the Gentiles” (vs. 3). The Gentile nations situated on Israel’s God-given inheritance will be dispossessed and subdued under Israel, and those nations will gladly serve them (Isa. 14:2; 61:5-6). Israel will become the head of all the nations, not just the nations on their inheritance (Deut. 28:13). They will also begin the project of re-building “the desolate cities” of the land (Isa. 54:2-3; 61:4; Amos 9:14).

Israel Comforted and “Re-Married” to the Lord

Chap. 54:4-5—In the verses that follow, we have the tenderest words of comfort and care from the Lord to restored Israel. The first thing He does is comfort them regarding the nation’s sinful past. “Fear not, for thou shalt not be ashamed; neither be thou confounded” (vs. 4a). As the glorious kingdom of Christ is about to begin, He will cause the stigma attached to His people of being guilty of His crucifixion to be removed. Their disgrace and public shame will be wiped away. The Lord assures them that their shame will not follow them into the kingdom. Moreover, because those restored from a wayward course tend to get down on themselves with self-condemning thoughts of their failure, the Lord undertakes to dispel any such grief that they might have in that way. “Thou shalt forget the shame of thy youth.” Their “youth” refers to Israel’s early days of unbelief in the wilderness and in the land before being set aside; “and shalt not remember the reproach of thy widowhood” is the time of their figurative divorcement and the consequent discipline while being set aside nationally during this present Church period (vs. 4b).

To demonstrate His genuine unchanging love for redeemed
Israel the Lord will receive them back in the figure of a marriage bond with Himself. Jehovah and Israel will thus be re-married. “Thy Maker is thy Husband.” “In that day, saith Jehovah, that thou shalt call me, My Husband” (Hos. 2:16). This indicates that Jehovah’s relationship with Israel will be fully re-established. The time of “Lo-ammi” (Not My people) will now be over (Hosea 1:9). Furthermore, the Lord proclaims that He is also their “Redeemer” and “the God of the whole earth” (vs. 5).

Israel’s Assurance Under the New Covenant

Chap. 54:6-10—To assure His people of His intentions to bless them now that they have been restored to Him, the Lord reminds them that though set-aside for a time, their irrevocable call as His elect
nation still stands (Rom. 11:28-29). “Jehovah hath called thee as a woman forsaken and grieved in spirit, and as a wife of youth, that hath been refused” (vs. 6). This means that all the promises concerning the nation made to the fathers still hold good. Their setting aside as a nation is viewed as being “a small moment” (vs. 7). The near application of this refers to the Babylonian captivity of 70 years; but it includes the nation’s official setting aside (Acts 7). It has continued throughout the period of God’s grace going out to the Gentiles by the gospel—a period of about 2000 years. During that time, the nation has forfeited its privileges with Jehovah. But now, with “great mercies” He is gathering the nation together again. His chastening was but “a little wrath” (vs. 8). It was a brief outburst of wrath upon the nation. In God’s timetable, it was only “for a moment” that He hid His face from them in displeasure of their infidelity. However, His blessings in the kingdom now will be “with everlasting kindness.” What a contrast!

To emphasize His great mercy, the Lord reminds them of a similar promise He made after the flood, when He had “sworn that the waters of Noah should no more go over the earth” (vs. 9). (See Genesis 9:8-17.) Just as Noah and his family came forth into a new world after the deluge, after the Great Tribulation God’s redeemed earthly people will come forth into millennial blessedness. In the various civilizations down through time, nations (“the mountains” and “the hills”) have appeared on the scene and then later disappeared, but His promise of “kindness shall not depart” from Israel (vs. 10). Their prominence as a nation will continue throughout the Millennium. The basis of this assurance is that the Lord will enter into a New Covenant with restored Israel (Jer. 31:31-34). The Lord refers to it here as “the covenant of My peace.” The foundation of this New Covenant of peace was laid in Christ’s work on the cross. It was there He bore the chastisement of their “peace” (Isa. 53:5) and shed the blood of that covenant (Matt. 26:28). The Lord now promises that this covenant of peace with Israel will never be “removed.”

Israel Rebuilt With Splendor

Chap. 54:11-14—The next series of verses tell us that there is a glorious future in store for the redeemed remnant of Israel. At this point, the nation will have been torn down to the bottom under the Lord’s chastising judgments, now only to be built up by the Lord in righteousness. The Lord likens the re-building of the nation to the re-building of the city (Zion). The “city” is employed figuratively, signifying the nation, and is addressed as such. “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones” (vss. 11-12). In order for the moral and spiritual “foundations” of the nation to be established in righteousness, the Lord has had to dig deep with His people. There is much in them that is not of God which will need to be cleared away before this new foundation could be laid. In perfect wisdom, the Lord has used two things in particular to reach His desired end with them—affliction and a tempest. The affliction here, is a reference to the fiery trial of persecution to which the Jewish remnant has been subjected under the Antichrist during the Great Tribulation (Psa. 25:16-18; 94:3-5). Whereas the tempest denotes the fury of the Gentile powers determined to crush Israel; particularly, the King of the North (the first attack of the Assyrian) who will come down upon the Jews like “a whirlwind” at the end of the Great Tribulation (Dan. 11:40).

The fact that the Lord says, “O thou afflicted...” shows that He has been deeply moved by all that He has seen fit to pass them through (Isa. 63:9). Now that the nation has been restored to the Lord, He will let His affection be known to them by the beauties that He bestows upon them. This shows that one of the great results of the Lord’s work in restoring His people is the reproduction of Himself in them morally, for “precious stones” speak of the glories of Christ in His people. This will make them a fit vessel in the kingdom to represent Him before the nations. Thus, they will be suited to carry out God’s original intentions for them as Jehovah’s servant (Isa. 49:1-2).

These two things (affliction and a tempest) were used to break down self-confidence and pride in the people and to produce repentance in them regarding the nation’s rejection of Christ. But now, after repentance has been wrought in them and the people are restored, the Lord explains that in all their sufferings He was laying their “stones in antimony.” Antimony is something that is used to make stones and alloys harder; and thus, the foundations of the nation will hereafter be immoveable, being founded in righteousness upon Him who is the Rock.

The Lord says, I will “lay thy foundations with sapphires.” Sapphire is a heavenly blue colour. It signifies that the nation will have a relationship with Him who is seated in the heavens (Psa. 103:19). The whole world shall learn this in the millennial day and will reverence Israel for the relationship that they will have with the Lord (Isa. 61:9; Zech. 8:23).

Moreover, He will make their “battlements of rubies.” A ruby has a blood-red colour and is among the costliest of all jewels. It signifies Christ’s work of atonement—nothing could be more precious and costly. A battlement is for the defense and security of a city. Therefore, we gather from this that no evil or adverse power will ever be able to assail the security of the nation, because it is founded on Christ’s atoning work on the cross.

He will also make their “gates of carbuncles.” A carbuncle has a purplish colour that signifies kingly glory. Gates in Scripture signify administration. This points to the fact that Israel will be endowed with a royal administration over the nations of the earth.

Finally, the “borders” will be of “precious stones.” Borders in Scripture usually refer to public testimony. This means that Israel’s public testimony as a nation in the kingdom will reflect the glories of Christ. They will be beautified with His blessings and will set forth His glory before the world. “The beauty of the LORD our God be upon us” (Psa. 90:17; Isa. 60:1-3).

In the end, “all thy children shall be taught of the LORD.” (vs. 13). Israel will not need to teach every man his neighbour and every man his brother, saying—“Know the LORD: for they shall all know Me, from the least of them unto the greatest of them” (Jer. 31:34). The result will be that the nation that has long been divided and at strife will be at peace with their God and among themselves. “Great shall be the peace of thy children.”

The key to the beauty and peace of Zion in the millennial day lies in the fact that it will be established in righteousness. “In righteousness shalt thou be established” (vs. 14).

Israel Divinely Protected From Enemies

Chap. 54:15-17—Moreover, the Lord promises security to restored Israel. He undertakes to assure His people that He is going to look after them from this time forward. They are not to fear a repetition of their troubles, though enemies at that point will still be existent in the earth (Nah. 1:19; Isa. 31:4-5). At this point, as the kingdom is in the process of being set up, adversaries “shall surely gather together” (vs. 15a). This is an allusion to the 2nd attack of the Assyrian under Gog. Their attempt will be to overthrow newly restored Israel (Ezek. 38:11-12; Isa. 27:2-5; 32:18). But the Lord promises that “whosoever shall gather together against thee shall fall for thy sake” (vs. 15b). The city and the nation will be secure from all assault. All who dare to assail the restored nation will fall.

The Lord reminds them that He has created the warmonger and maker of munitions—“the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work” (vs. 16). If He has made them, He is fully able to thwart their evil designs on Israel. He promises, “no weapon that is formed against thee shall prosper” (vs. 17). They will not be able to touch restored Israel. Moreover, Israel’s armies will have a part in executing judgment on every accuser that lifts up their tongue against them. “Every tongue that shall rise against thee in judgment thou shalt condemn” (vs. 17b). (See also Micah 5:8-9.) As a result, restored Israel will “prosper” in the millennial kingdom of Christ. This is how God will vindicate His people Israel in that day.

Isaiah 55 - The Gentiles Are Called to Join in the Blessings Bestowed on Israel

The Call of the Gospel of the Kingdom

Chapter 55:1-2a—As we have seen in the previous chapter, God’s storehouse of blessings will be poured out of “the windows of heaven” on restored Israel. They will be so richly blessed in their inheritance that they will literally not have “room enough” to contain it (Mal. 3:10; Prov. 3:9-10). In that day, Israel will be “satisfied with favour, and full with the blessing of the LORD” (Deut. 33:23). Since it is “a day of good tidings,” these many blessings must not be kept for Israel alone (2 Kings 7:9). Therefore, a call, “Ho everyone,” goes out (vs. 1). Note: this invitation is not limited to Israel but will go out beyond the limits of that nation to “everyone”—to all humanity. All nations are called to come and join Israel in their kingdom blessings.

“Ho,” is a word used to call someone who is far away. The implication here is a call to people who are morally and spiritually at a distance from God. This would be the Gentiles. (Compare Ephesians 2:11-13 – “far off.”) At this point, there will be a few remaining Israelites scattered in the earth who have not as yet come back to the land. They will return at this time (Isa. 11:11). But the bulk of those who respond to the call will be Gentiles. The godly remnant will have preached the gospel of the kingdom during the Tribulation period (Matt. 24:14), but now it will go out in its fullness; and the results will be staggering (Rev. 7:9).

Israel is now seen as being in a fit state to be God’s channel of blessing to the world as originally purposed (Isa. 49:1-2). They will be used as Jehovah’s instrument to call the Gentiles, for they will be “willing in the day of Thy power” (Psa. 110:3; Jonah 3:1-10). This is another great evidence that Israel has been truly restored. Their longtime prejudice against the Gentiles will be gone and they will not be jealous over God inviting the Gentiles into blessing. In fact, they will rejoice that the nations will convert to Jehovah. Their joy will overflow to the entire world! As “a fruitful bough by a well,”
Israel’s “branches (will) run over the wall” to the nations (Gen. 49:22).

The message they are to carry is to “everyone that thirsteth.” It is to thirsty souls that the gospel is preached. Having a thirst is the only qualification put on such a call. Thirst is the first of many figures of speech used in this passage to describe both the need of the hearer and the blessings offered to them by God. It speaks of a person’s keen sense of need. The message has a three-fold invitation to “come:”

Firstly, “Come ye to the waters.” This tells us where they are to seek divine blessing. “The waters” signify the presence and dwelling-place of the Lord Himself who is the great Fountainhead of blessing (John 7:37). He will dispense spiritual blessings by the Holy Spirit as well as the material blessings of the kingdom. But in order to partake of these things the hearer must come to the place, or rather, to the Person from whom all blessing flows. Moreover, the invitation is to those who are spiritually bankrupt—“he that hath no money,” and to those who realize that they have nothing to offer God to merit His favour and blessing.

Secondly, the call echoes: “Come ye, buy, and eat.” This tells us how the blessings of the gospel are obtained. To “buy” signifies a personal transaction made. Many think that this transaction is made by literally giving their money to God, or by doing a good work to merit His favour, but there is no truth to this. The invitation goes on to say that what God is offering is to be had “without money and without price!” No one can pay for God’s forgiveness and mercy, as they are too poor to buy it, and He is too rich to sell it. He offers it in free grace to those who have nothing. (Compare Ephesians 2:8-9; Titus 3:5; Romans 4:4-5.) Since there is no such thing as a literal purchase of salvation and blessing, to “buy,” here, refers to having a personal dealing or transaction with Him in faith, whereby a person receives the blessings of the gospel. To “eat” signifies personal appropriation of God’s gift—which is taking it in and making it his own by faith. This is how the blessings of the gospel are received.

Thirdly, the call is: “Yea, come, buy wine and milk.” This tells us what they are to seek. “Wine” is a figure of the joy which the gospel brings to the soul. For Israel and the nations that will enter the kingdom on earth, it will be the blessings of the New Covenant. These are divine life, a living relationship with the Lord, and the forgiveness of sins (Jer. 31:31-34). “Milk” speaks of spiritual food as truth learned in the soul (Heb. 5: 12-14; 1 Peter 2:2) which builds up a person’s spiritual constitution.

Since there is usually some reluctance on the part of men to come to God for their own good and blessing, God’s way is to produce a sense of need in the individual before meeting it in grace (Psa. 42:1-2; 63:1-2; Isa. 44:3). Therefore, we find the Spirit reasoning with men to produce such a realization: “Why do ye spend money for that which is not bread? And your labour for that which satisfieth not?” (vs. 2a) Men in their alienation from God are wasting their time, energy, and resources on the things of this world that cannot satisfy. Men seek for wealth, pleasure, and fame. Energy spent on such things will not be “bread” to satisfy the hunger of the soul. It is simply not worth it to waste our time, talent, and opportunities on that which “satisfieth not” (John 4:13). When a realization of this comes home to a person, they are ready to give up their vain pursuits and come to Christ.

The Great Promises of the Gospel of the Kingdom

Chap. 55:2b-5—To encourage the hearer to come, in what follows we have some of the great promises of the gospel for those who respond in faith.

The first is the promise of delight and satisfaction in the soul. “Eat ye that which is good, and let your soul delight itself in fatness” (vs. 2b). This is a promise of true contentment and lasting joy that is found only in the Lord and His blessings. It is the result of a deep peace in the soul that is put there when a person is right with God. “O taste and see that the LORD is good: blessed is the man that trusteth in Him” (Psa. 34:8; 1 Peter 2:3).

Secondly, in verse 3, there is the promise of life, also dependent upon obedience to the call of God. “Incline your ear, and come unto Me: hear, and your soul shall live.” Previously, the emphasis was coming to the place of the Person—“the waters;” now it is to the Person Himself. The Lord says: “Come unto Me.” They must come to Him who is the Fountainhead of all blessing. To “incline your ear, and come,” is to yield the will and turn to Him. All who do come in faith, get eternal life. The character of eternal life that Israel and the nations will know in the Millennium is not the same as in the Christian sense, as presented in John’s gospel and the epistles (John 17:3, etc.). Eternal life here in Isaiah is what is spoken of in the synoptic Gospels, and elsewhere in the Old Testament, being life enjoyed on earth for 1000 years during the kingdom of Christ (Matt. 25:46; Mark 10:17, 30; Luke 10:25; 18:18; Dan. 12:2; Psa. 21:4; 133:3).

Thirdly, there is the promise of security. “I will make an everlasting covenant with you, even the sure mercies of David” (vs. 3b). The “everlasting covenant” is the New Covenant. The covenant will be made with Israel, but the Gentiles are promised to partake of the blessings of the New Covenant without being under the Covenant itself—if they take hold of it in faith (Isa. 56:6-7). “The sure mercies of David” are irrevocable because they are based on the
unfailing promise of God (2 Sam. 7:15-16; Psa. 89:2-4, 28-29, 34-36; Jer. 33:20-21; Rom. 11:29; 2 Cor. 1:18-20).

Christ will not only bring blessing to Israel, but He will also be “a Witness to the peoples, a Prince and Commander to the peoples” (vs. 4) The Gentile nations will be brought under His universal sway. “Many nations shall be joined to the LORD” (Zech. 2:11; Psa. 47:9). “All nations shall call Him blessed” (Psa. 72:8-11, 17). Israel will be the instrument to call the Gentiles into blessing. “Behold, thou shalt call a nation that thou knewest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for He hath glorified thee” (vs. 5). Israel will have great power in testimony with the nations because they will be glorified by the Lord’s public identification with them (Isa. 60:3).

Hindrances to Responding to the Gospel of the Kingdom

Chap. 55:6-7—Next, the hearers are warned of the hindrances in receiving the blessings of the gospel. There are things that can definitely get in the way of a person receiving the blessing God is offering. However, if there are these hindrances, they all lie with men and not with God:

1) The danger of procrastination. A warning is given to those who choose to put off coming to the Lord and getting right with Him. Having good intentions but not following them up by doing something about it is a very dangerous thing indeed. A note of urgency, therefore, is pressed upon the hearer. “Seek ye the Lord while He may be found, call ye upon Him while He is near” (vs. 6). All who seek the Lord can have mercy and blessing, but it is only while He may be found! They are to seek Him now for it is their last opportunity while the kingdom is in the process of being set up. Those who wait will miss the opportunity.

2) The danger of wicked ways. Men have ways that are not pleasing to the Lord. Some love their sins too much to give them up; and thus, their sins hinder them from coming to Christ. If they continue to follow their sins they will surely be judged in the kingdom (Psa. 101:5-8; Zeph. 3:5; Zech. 5:1-4; Psa. 34:12-16). Therefore, the Spirit beseeches the wicked to “forsake” his “way” (vs. 7a).

3) The danger of unrighteous thoughts. Men also have many unrighteous ideas and thoughts, especially in the area of personal beliefs of religion. These things can surely hinder a person from coming to Christ for blessing. When the kingdom is established, all false beliefs and religions will be abolished from the face of the earth (Mic. 5:12-15; Zech. 13:2). Any such thought that exalts itself against the true knowledge of God is unrighteous and can be soul-damning. It is hard to imagine that there could be such people on the earth after the Lord has come back and manifested Himself in His kingdom glory. Most men who will not be truly converted to the Lord will cringe before Him and “yield feigned obedience.” Consequently, they will be allowed to enter the kingdom (Psa. 18:44; 66:3; 81:15). However, it will not take long for such persons to manifest themselves under the righteous reign of Christ. If they engage in open evil they will be judged (Psa. 101:5-8; Zeph. 3:5; Zech. 5:1-4; Psa. 34:12-16).

The remedy for all such people is to forsake their thoughts and their ways and to “return unto the LORD, and He will have mercy upon Him; and to our God, for He will abundantly pardon” (vs. 7b). Turning to the Lord implies repentance, which is essential for true conversion.

God’s Thoughts, Ways, and Word

Chap. 55:8-11—All of the preceding words concerning God’s grace in planning blessing for men in the kingdom of Christ are far above the minds of men. Men, therefore, are counseled not to judge the Lord and His ways by their own thoughts and ways. The Lord’s thoughts and ways transcend anything man could ever imagine. They are all nothing but goodness and blessing! (Psa. 40:5; Jer. 29:11) “My thoughts are not your thoughts, neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (vss. 8-9). Just as the “rain cometh down from heaven” and brings blessing to the earth producing fruit, so the Word of God comes down from heaven and accomplishes what He pleases, producing spiritual fruit in men by their conversion. “So shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (vss. 10-11).

Deliverance for Israel and the Lower Creation

Chap. 55:12-13—God’s people, Israel, will go forth with great joy from their subjugation under the Gentiles in which the government of God has put them for many long centuries. “Ye shall go out with joy, and be led forth with peace.” This will be because “the times of the Gentiles” (the period of Gentile supremacy in the earth) will be over (Luke 21:24). They will be “led forth with peace” and be brought to Zion (vs. 12a).

God’s program to bless His creatures on earth in that day will stretch beyond the deliverance of Israel and the blessing of the Gentile nations to include a deliverance for the lower creation. Since the fall of man, creation itself has suffered under “the bondage of corruption,” but the Lord will affect a complete deliverance for the whole creation from all that sin has brought in (Rom. 8:20-22).

In the millennial day, the lower creation will rejoice, figuratively speaking. “The mountains and the hills” will break forth into “singing.” “The trees of the field shall clap their hands.” (Compare Isaiah 35:1-2.) All that has been connected with the curse will be removed. The blind, the deaf, the dumb, the lame, etc., will be healed, and men will live as long as a tree (Isa. 35:5-6; Psa. 146:8; Rev. 22:3). There will be no more sickness and disease (Isa. 33:24; Psa. 103:3). The animals will not prey upon one another. “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid” (Isa. 11:6-9). “The lion shall eat straw like the bullock” (Isa. 65:25). The earth will no longer produce thorns, thistles, and briers (Gen. 3:17-18), but instead, it will bring forth an overabundance of vegetation—except in the land of Edom (Isa. 34:11-15). “Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree.” These are all signs of God’s outward blessings being showered upon the earth. It will all be “to the LORD for a name;” that is, it will all redound to His glory and praise (vs. 13).

Isaiah 56-57 - Believing Gentiles Brought Into the Kingdom & Apostate Israelites Shut Out

The closing two chapters of this sixth division of Isaiah’s prophecies outline the results of the call that has gone out in chapter 55. There are two parts to this section:

1) Isaiah 56:1-8 The Lord’s pleasure in the God-fearing Gentiles who will be brought into the kingdom.

2) Isaiah 56:9–57:21 The Lord’s displeasure with the ungodly Israelites who will be shut out of the kingdom.

These two chapters illustrate the Lord’s words in Matthew 8:10-12 and Luke 13:24-28. Having seen great faith in a Gentile centurion He said, “I have not found so great faith, no, not in Israel.” The Lord prophesied that there would be a day coming when “many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.” Then shall be brought to pass the saying, “Many that are first shall be last; and the last shall be first” (Matt. 19:30). In the unfolding of Isaiah’s prophecies, that day has arrived.

Chap. 56:1-2—An exhortation and a word of comfort are now given to all who have responded to the great call of the previous chapter. They are told that they should take care to maintain practical righteousness, thus proving the reality of their faith. “Keep ye judgment and do righteousness.” The great reason is that Jehovah’s kingdom is about to be set up. His “salvation is near to come,” and His “righteousness to be revealed.” In that day, He will surely discern those who are not real in their profession. Those who practice righteousness by keeping the Sabbath and refraining from doing evil will be “blessed.”

Encouragement and Blessing for the Believing Gentiles

Chap. 56:3-5—Encouragement is given to the Gentiles who have in faith “joined” themselves to the Lord (Zech. 2:11; Psa. 47:9; 72:10-11; Isa. 14:1; Rev. 7:9). The tendency with some from the nations gathered in at this time will be discouragement. This will come from the fact that Israel will have a near place to Jehovah in the kingdom, and so they may be resigned to the thought that since Israel is God’s chosen people, they will always have a place of inferiority in the Millennium. To dispel any such notion that they may have of being mere second-class citizens in the kingdom, the Lord says, “Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from His people.” (vs. 3). These barriers existed in the old order of things in Judaism, where proselytes did not have full privileges in Israel, regardless of their sincerity. They had to worship at a distance from Israel in the temple in the court of the Gentiles. Nor could they enter the temple proper and offer sacrifices as the Israelites did. In fact, any stranger who presumed to approach the sanctuary was to be put to death (Num. 1:51; 3:10, 38). But now under the New Covenant, even though the nations will be under Israel politically, they will have equal privileges with Israel religiously in approaching God.

Eunuchs too, who were also prohibited from entering into the congregation of the Lord in the old economy (Deut. 23:1) may be inclined to think of themselves as being useless in a kingdom in regard to being fruitful and multiplying in the earth (Psa. 107:41; Isa. 60:22). But they are not to think of themselves in that way. The counsel of the Lord is: “Neither let the eunuch say, Behold I am a dry tree” (vss. 3-4). Not having posterity in the earth and feeling quite out of place in the kingdom dominated by Israelites, the Lord gives them special encouragement: “Even unto them will I give in Mine house and within My walls a place and a name better than sons and of daughters: I will give them an everlasting name, that shall not be cut off” (vs. 5). They are to rejoice in their newfound privileges in the temple and not worry about having a family. They would not need posterity to perpetuate their family name in the earth after they pass off the scene, because in Christ’s kingdom no believer will die! Their name will never be cut off from the earth!

Three Great Spiritual Blessings of the New Covenant

Chap. 56:6-8—Special encouragement is also given to the Gentiles who have truly taken hold of the New Covenant in faith. The New Covenant will be made with Israel only (Jer. 31:31-34), but the believing Gentiles will also enjoy the blessings and the privileges of it without actually being under its contract!

New birth—the communication of a new divine life whereby one is given the capacity to appreciate divine things.

Conscious fellowship with the Lord.

The knowledge of sins forgiven.

These three blessings will be enjoyed by Israel in relationship with their God, but the believing Gentiles will know and enjoy them too! Furthermore, these privileged Gentiles will have full access into the temple. They will now have liberty to bring offerings and sacrifices which they could not do before (Num. 3:10). “Them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt offerings and their sacrifices shall be accepted upon Mine altar: for Mine house shall be called a house of prayer for all the peoples” (vs. 7). The same Lord God that will gather “the outcasts of Israel” (the scattered tribes) will also “gather others” (Gentile believers) into His kingdom (vs. 8).

Judgment For Apostate Israelites

Chaps. 56:9–57:21—While godly Gentiles will be gathered into the kingdom and granted great privileges with Israel, the ungodly Jews will be shut out. These wicked Jews will be removed by the Lord’s judgment under the hand of the Assyrian (the first attack). The Assyrian inroads are referred to here as “the beasts of the field” and “the beasts of the forest” that will come down upon Israel and “devour” the ungodly Jews (vs. 9).

Since the Lord never executes judgment without justifying His cause, the various sins of the apostate Jews are stated:

1) The leaders of the nation will be filled with wickedness. They will prove to be useless “watchmen” and “shepherds.” As leaders, their responsibility is to warn the people of the likes of the Antichrist and his evil designs, but their spiritual condition and moral character will be incorrigibly bad, and they will fail to do so. They will be spiritually “blind” and “ignorant.” They will be cowards like “dumb dogs” that will not “bark” out a warning to the people. They will be lazy, “sleeping, lying down, loving to slumber.” They will be selfish, like “greedy dogs” that “can never have enough.” They will lack discernment like “shepherds” that cannot “discern” their flocks and are only interested in their own “gain.” They will live in revelry and reckless abandon of moral restraint, saying: “Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, and much more abundant” (vss. 10-12).

2) The people’s calloused unconcern at the murdering of the righteous—the martyred portion of the godly remnant. “The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come” (Isa. 57:1). Being taken away from the evils of the Great Tribulation through death is, in one sense, a mercy. Such ones who are killed at that time will die in faith with a calm certainty of awakening in the blessing of the final portion of the first resurrection (Rev. 14:13; 20:4; Heb. 12:23b). They shall “enter into peace: they shall rest in their beds, each one walking in his uprightness” (vss. 1-2).

3) The nation’s practice of idolatry. The people’s involvement in idolatry will be like sorcery and (spiritual) adultery (vss. 3-8).

4) The nation’s reception of the Antichrist, the false messiah (John 5:43). The mass of the people will reverence and worship him! “Thou wentest to the king with ointment.” (The Antichrist is referred to as “the king” three times in Isaiah – chapters 8:21; 30:33; and 57:9.) The nation will have dispatched an envoy (“messengers”) to the revived Roman empire to enter into a pact with them (Dan. 9:27; 11:38), but in doing so, it will debase itself and plunge into a great abomination, and when the Antichrist arises, they will receive him. Through all their great energy used to pursue idols they had left the Lord out of their calculations entirely. “Thou hast lied, and hast not remembered Me” (vss. 9-13).

Regardless of every attempt of the enemy to hinder the people’s restoration, “the High and Lofty One that inhabiteth eternity, whose name is Holy,” will make a way so that the remnant who have a “contrite and humble spirit” can be “revived” and restored to Himself (vss. 14-18). There will be “peace” to them that are “far off” (the ten tribes, and perhaps believing Gentiles) and “to him that is near” (the godly remnant of Jews) (vs. 19). But the “wicked” (the apostate part of the nation) will have no “rest” and “no peace,” for certain judgment awaits them (vss. 20-21). The chapter begins with “peace” and “rest” for the righteous, but it ends with no “peace” or “rest” for the wicked.

Summary of the Chapters in Division Six

Chapter 49—Israel, originally set up as Jehovah’s servant to bear witness to the nations of the true knowledge of God, failed in their responsibility. When Christ came, He substituted Himself for them as God’s Servant with the purpose of bringing blessing to the nations. But Israel (the Jews actually) rejected Christ when He came at His first coming. However, God will not be frustrated, and promises to bless the nations in spite of Israel’s infidelity. Christ will restore Israel and use them as His instrument to reach the nations as He originally planned.

Chapter 50—In the meantime, Israel is set aside in the dealings of God and dispersed among the nations, being “put away” under the figure of a bill of divorcement. As a consequence of the nation’s rejection of Christ, they are left to walk in the light of their own sparks at the present time.

Chapter 51—A remnant of faithful Jews are awakened and called out of the mass of the people who have returned to their homeland. God will work in them to make them ready to receive Christ and enter the kingdom, by His Word, and by using the oppression of the Beast and Antichrist, and the inroads of the Assyrian.

Chapter 52—The humbled remnant is finally delivered and comforted by the Lord’s intervention, His Appearing. He makes bare His holy arm and deals with their enemies in the sight of the nations.

Chapter 53—The delivered remnant will confess the nation’s sin of rejecting and crucifying Christ. They are brought to see how God has used His death to make atonement for their sins; and thus, are restored to the Lord.

Chapter 54—The remnant rejoices. The scattered tribes of
Israel are gathered in to join the remnant of Jews and are blessed
together in their inheritance. The nation is figuratively “re-married” to the Lord and is promised glory and security in the kingdom.

Chapter 55—The nations are summoned to join Israel in the kingdom blessings.

Chapters 56–57—Many Gentiles are gathered in and have a place in the kingdom while the apostate Israelites are shut out.

Isaiah 58-59:15 - A Call to Repentance

The situation with the Jews in the early part of Daniel’s seventieth week will be such that the Western powers (the revived Roman Empire—the Beast) with whom they will have made a pact, will grant them liberty to resume their ancient sacrifices and offerings. This is a liberty the nation has not had for many centuries (Hos. 3:4). The Jews will resume their sacrifices and offerings as in former times as if nothing has changed. Apart from a remnant, the mass of the people will go through the motions of their ancient religion as mere a traditional custom. The Lord’s great complaint with this practice will be that the peoples’ approach to Him is with mere external religion and outward ritual. With their mouth they will draw near to God, but their hearts will be far from Him (Isa. 29:13). There will be no inward reality with the mass of the people (Isa. 66:3). In fact, most of the people in the land will not have real faith in Jehovah (Psa. 14). They will have returned to the land for political, commercial, and cultural reasons (Psa. 73:3-12), and they will adopt their old religion of Judaism as a tradition—like folklore. Hence, as the Lord foretold, the “fig tree” (a symbol of Israel nationally) will only have “leaves” on it at first; there will be no fruit for God (Matt. 24:32-33).

The Elijah-like Ministry Revived

Chap. 58:1-3a—Chapter 58 begins with the faithful remnant of Jews (who take their ancient religion of Judaism seriously) being encouraged to testify to the mass of the people who have returned to the land of Israel in the early part of the Tribulation period. This is the working of the Elijah ministry that will precede “the coming of the great and terrible day of Jehovah,” as spoken by the prophet Malachi (Mal. 4:5-6). Elijah himself will not return to the earth to preach, but rather, the character of His ministry of calling the nation to repentance will once again be in effect. It was seen at the time of the Lord’s first coming in the preaching of John the Baptist, when He came to be received by Israel and to set up the kingdom. John was separated from his mother’s womb for this ministry of calling the nation to repentance (Luke 1:15-17; Matt. 17:10-13). However, when the Lord (in the Gospels) and the Spirit of God (in the first seven chapters of Acts) were rejected, the offer of the kingdom was temporarily postponed, and the nation was set aside for a time in the governmental dealings of God (Mic. 5:3). In a coming day, that same Elijah ministry will be taken up again and carried out by the faithful remnant of Jews.

The Lord will exercise the godly Jews in the land to testify against the nation’s mere profession. “Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto My people their transgression, and to the house of Jacob their sins” (vs. 1). The remnant will take up this burden and faithfully preach to the nation. The people’s “transgression” and “sins” are that they go on with their evil practices and social injustices, and at the same time, approach the Lord as if they are walking uprightly. The people will seek the Lord “daily” and express an interest to know His “ways,” but it will be superficial.

There is also a deeper issue between the Jews and the Lord that has not been resolved, namely, His rejection and death will not have been confessed. To this day the Jews stand by the nation’s (wrong) judgment made two thousand years ago. They still adamantly believe that the Lord Jesus is not the Messiah of Israel. Therefore, instead of bringing forth fruits of repentance, the people will carry on “as a
nation that did righteousness, and forsook not the ordinance of their God” (vs. 2).

The illustration given earlier in the book helps us to understand the situation among the Jews in the land. Suppose a child, for some wrong done, is disciplined by his father, and is sent to his room. Under the discipline of his father, he remains there for some time and is then allowed to return. But to the parents’ sorrow, there is no acknowledgement of his wrong or any grief over what he has done. Instead, he just resumes playing with his toys as if nothing has happened, trying to enjoy the family as at other times. The Jews are like this child. Because of their rejection and crucifixion of Christ, God has set them aside nationally during this present day (Rom. 11). In the governmental dealings of God, they have been dispersed among the nations and are no longer able to be in (at least until recently) their promised land. When the Jews return to their land en masse during the early part of the Tribulation (Isa. 18:1-4), they will go on with their sacrifices and offerings as in former times, just as if nothing has changed. The question of their national blood-guiltiness in the crucifixion of Christ will not be repented of or confessed. All of this empty religion will, of course, be obnoxious to the Lord and must be addressed and dealt with if the kingdom blessings are to flow out to them as promised in the writings of the Prophets.

A present-day example of the nation seeking the Lord “daily,” but without suitable repentance regarding the rejection of Christ, is seen in the so-called “wailing wall” at Jerusalem. Many deep and earnest prayers are offered there around the clock. The people
believe that they should give Jehovah no rest until He has brought in the kingdom blessings as promised by the Prophets (Isa. 62:6-7). There is much earnest prayer, but no confession and repentance in the matter of the rejection and crucifixion of Christ. It does not connect with them that Jehovah, whom they are praying to, is none other than the Lord Jesus Christ!

As events proceed in the early part of the Tribulation, the mass, being faithless, will grow weary with all the traditional ceremony and religion. They will begin to question the point of all the outward observances toward God because they see no apparent result. “Wherefore have we fasted, say they, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge?” (vs. 3a) This unrest, and discontent, will make it easy for the mass to give up their Jewish sacrifices altogether (apostatize) in the Great Tribulation, when the Roman powers “cause the sacrifice and the oblation to cease” to make way for the worship of the Beast (Dan. 9:27; 12:11; Rev. 13:4-18).

Four Reasons Why the Lord Will Not Accept
the Religious Observances of the Jews

Chap. 58:3b-5—The Lord answers the people’s complaint by pointing out the inconsistency of their fasting and prayers. He mentions four things that the people go on with that meet with His displeasure, and that hinder the kingdom blessings from flowing out to them nationally.

1) Instead of afflicting their souls in the day of fasting, they satisfy themselves by doing their own pleasure! “Behold, in the day of your fast ye find pleasure.” The idea of self-denial is not part of their fasts (vs. 3b).

2) Instead of ceasing from their labours on fast-days, they callously oppress those that work for them. Ye “exact all your labours due to you” (vs. 3c).

3) They treat fasting as a way of atoning for their evil practices. They think that if they give God some time by fasting that it will make up for the offences they regularly engage in the rest of the time. “Behold, ye fast for strife and debate, and to smite with the fist of wickedness.” The real purpose of fasting is to gain God’s ear, but they were not fasting for that reason. “Ye do not at present fast, to cause your voice to be heard on high.” With the mass having no faith, they really don’t believe there is anything meritorious in afflicting themselves in addressing God (vs. 4).

4) They lacked the humility and the affliction of soul, in heart-felt repentance that should go along with fasting. God requires “truth in the inwards parts” (Psa. 51:6), but the mass of the Jews will be without inward reality. The Lord reasons with them, “Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the LORD?” (vs. 5) How could they possibly expect God to countenance their requests and respect their fasts when they refused to break off their evil practices and social injustices? King Solomon said, “The sacrifice of the wicked is abomination” to the Lord (Prov. 21:27). We are also reminded in the Psalms, “If I regard iniquity in my heart, the LORD will not hear me” (Psa. 66:18). All these superficial fastings and prayers are simply unacceptable to the Lord.

The Kind of Fasting and Devotion the Lord Respects

Chap. 58:6-7—The Lord then describes the kind of fasting and devotion that He respects and rewards. He counsels them to “loose the bands of wickedness” and “undo the heavy burdens” they put upon their workers. They were to consider the poor and help them. “Deal thy bread to the hungry,” and “bring the poor that are cast out to thy house.” They were to offer clothing to the “naked” and “hide not” themselves from them that are in need (vss. 6-7). The “poor” here, are particularly the faithful Jews (the remnant) who will be persecuted and who are of the same “flesh” (kindred) as the great mass of Jews. In doing these things with their fastings and prayers they would show reality of heart. Also compare Mic. 6:6-8.

The Results of True Fasting and Devotion to God

Chap. 58:8-14—The point here is this: If only the nation would approach the Lord with genuine fasting and devotion in trueness of heart, the Lord’s blessing would be upon them. Firstly, there would be the national revival for which they so earnestly yearned. “Then shall thy light break forth as the morning” (vs. 8a). The light of Israel would be seen again in the earth: they would become conspicuous among the nations having national prominence. Also, “thine health shall spring forth speedily” (vs. 8b). This speaks figuratively of their spiritual restoration; and thus, their inward spiritual condition before God would be restored. Furthermore, “Thy righteousness shall go before thee,” is referring to the fact that the nation of Israel would be known and recognized in the earth for its practical righteousness. Moreover, the Lord’s Shekinah glory (the sign of the Lord’s presence) would return upon them as in days of old (Ezek. 43:2-5). “The glory of Jehovah shall be thy rearguard” (vs. 8c). Lastly, their prayers would be answered (something that was not happening at the present). “Then shalt thou call, and the Lord shall answer; thou shalt cry, and He shall say, Here I am” (vs. 9a). In short, the Lord’s favour and blessing would be upon the nation.

However, all these things are conditioned upon their bringing forth the necessary fruits of repentance (Isa. 58:9b-10). If the people would do away with their sham piousness and in self-judgment cry out to the Lord in reality, they would experience a national restoration. They would have His guidance, care, and blessing. “Jehovah will guide thee continually, and satisfy thy soul in drought, and strengthen thy bones; and thou shalt be like a watered garden, and like a water-spring, whose waters deceive not” (vs. 11). Moreover, their full inheritance would be restored and rebuilt. “They that come of thee shall build the old waste places: thou shalt raise up the foundations that have remained from generation to generation.” So great will be their work in re-building the land, they will become known in the earth. “Thou shalt be called, Repairer of the breaches, Restorer of frequented paths [streets with dwellings]” (vs. 12).

The conditions of blessing are once again laid before the people to emphasize their importance. They are reminded that the onus is upon them to change their ways. “If thou turn back thy foot from (breaking) the sabbath, from doing thy pleasure on My holy day, and call the sabbath a delight, the holy day of Jehovah, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking idle words” (vs. 13).

The promises of blessing are again put before the people. This time they are summarized in a three-fold way:

Firstly, “Thou shalt delight thyself [find joy] in the LORD” (vs. 14a). This speaks of Israel’s enjoyment of their relationship with the Lord Jesus Christ as their Messiah. Real lasting satisfaction and fulfillment in life can only be found in communion with the Lord.

Secondly, “I will cause thee to ride upon the high places of the earth” (vs. 14b). This refers to their national prominence being established over all other nations of the earth (Deut. 28:1, 13).

Thirdly, “I will ... feed thee with the heritage of Jacob thy father.” This means that they will have possession of the full inheritance as promised to the fathers. These things would be theirs for certain, “for the mouth of the LORD hath spoken it” (vs. 14c).

The Moral and Spiritual Condition
of the Mass Under the Antichrist

Chap. 59:1-8—The people were insinuating that the reason nothing was changing for them, in spite of all their prayers and fastings, was because the Lord was unwilling, and perhaps, even unable to deliver Israel. Therefore, chapter 59 goes on to tell the people that it is not the Lord who was hindering the blessings from flowing to the nation; the problem was with the people. “Behold, the LORD’S hand is not shortened, that it cannot save; neither His ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear” (vss. 1-2). The Lord was ready and able to deliver (“save”) the nation from their enemies and set up the kingdom as promised to the fathers, but the people’s state was hindering the blessing!

The Maschilim (the spiritually intelligent ones among the remnant – Dan. 12:3), will be in the current of the Lord’s thoughts and will convey these things to the nation. Compare Psalm 95.

As the Tribulation period progresses, in spite of the reasoning of the Spirit with the people, the moral and spiritual condition of the Jews in the land will decline. In the middle of the seventieth week of Daniel, the Beast and the Antichrist will rise up and cause the Jewish sacrifices to cease (Dan. 9:27). Idolatry will then be forced upon the people in the worship of the Beast and his image (Rev. 13). Thus, the nation, apart from the God-fearing remnant, will plunge into apostasy by accepting the “abomination of desolation”—the setting up of the idolatrous image in the temple (Dan. 12:11; Matt. 24:15). Apostasy is the renouncing of the religious profession that one has once made.

The prophet precedes to describe the worsened moral condition of the nation during the last 3½ years of Daniel’s seventieth week (the Great Tribulation) under the influence of the Beast and the Antichrist. Much of this chapter is rehearsed in Romans 3 where the Apostle Paul uses it to outline the deplorable condition of all mankind. Under the delusion of the Antichrist, the people will go far from God morally and spiritually. The land will be characterized by:

1) Violence – “Your hands are defiled with blood, and your fingers with iniquity” (vs. 3a). Those in the land who will not adhere to the demands of the regime of uncompromising allegiance to the Beast and Antichrist (by worshipping the image) will be hunted down and killed by the authorities. Antichrist will have plenty of help in the purge of the righteous. He will receive help from the mass of the people who have accepted him as their king. “He sitteth in the lurking places of the villages: in the secret places doth He murder the innocent” (Psa. 10:8). In that day, martyrdom will abound. Many God-fearing Jews (i.e., the remnant) will be killed (Rev. 13:15; Psa. 12:1; Isa. 57:1-2; Mic. 7:2).

2) Deceit – “Your lips have spoken lies, your tongue hath muttered perverseness” (vs. 3b). Lying and deceitfulness will also mark that day. It will be difficult to trust anyone. The persecution against the righteous unleashed by Antichrist will be so severe that people will be afraid to tell their thoughts to their nearest friends, even their spouses, for fear of being turned over to the authorities (Mic. 7:2-7).

3) Injustice – “None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity” (vs. 4). There will be enormous corruption in the government. Justice will be virtually gone.

4) Deluding Doctrines – “They hatch serpents’ eggs and weave the spider’s web: he that eateth of their eggs dieth, and when one [egg] is broken an adder is hatched” (vs. 5). Satanic deceptions and teachings that the Antichrist will bring in will sweep the land. They will be poisonous and spiritually deadly. These wicked teachings are called “serpents’ eggs” because they will originate from the great Serpent himself (Rev. 12:9; compare 1 Tim. 4:1). Satan will lay the eggs of wicked ideas in the heart of the Antichrist. He, in turn, will “hatch” them, in the sense of formulating them into a system of teaching, probably having to do with promoting “the abomination of desolation” (Matt. 24:15). Antichrist’s partisans will help in propagating the evil throughout the land of Israel. When the eggs are “broken” open, Satanic influences will come forth and will fill the land with a “strong delusion” (Rev. 9:1-6; 2 Thess. 2:9-12). God will allow these Satanic influences not only to delude those in the land of Israel, but also to delude all those in the prophetic earth who have rejected the gospel of God’s grace. The masses that will “eat of their eggs” will “die” the death of apostasy (Rev. 8:8-12). The “spider’s web” that these workers of Satan will weave will
ensnare all throughout the prophetic earth who do not have faith.

However, the webs of falsehood which the apostates will put their trust in will not hold up in their time of need, i.e., when the northern invader (the Assyrian) attacks the nation. “Their webs shall not become garments, neither shall they cover themselves with their works” (vs. 6a). In contrast to “the robe of righteousness” and “the garments of salvation” that the righteous will be clothed in (Isa. 61:10), the wicked will not have any protection from the judgment of God in the schemes they have woven for themselves. Their wicked ways will not stand. Judgment will surely be meted out, because “their works are works of iniquity, and the act of
violence is in their hands” (vs. 6b). By their violence and corruption, they have made “crooked paths” to turn men out of the right way into apostasy. “Whosoever goeth therein shall not know peace.” By these Satanic means the masses in the nation will be turned into wholesale apostasy; and therefore, they will be ripe for judgment (vss. 7-8).

The Remnant Confess the Sins
of the Nation as Their Own

Chap. 59:9-15—The sins of the people have not been glossed over but have been plainly put before the eyes of the people so that they may judge themselves. This Elijah-like ministry will not be without effect. At about this time, God’s judgment will fall on the nation by the hand of the King of the North and his Arab confederacy (the first attack of the Assyrian). “The enemy shall come in like a flood” (vs. 19). One-third of the Jews in the land will survive the judgments of the Lord by the hand of the King of the North (Zech. 13:8-9). Through the indictments of the Lord and the devastation caused by the King of the North, the Jews left in the land will be thrust into deep repentance, and a most sincere confession will follow (Joel 2:12-17). The prophet now depicts the repentance and confession of the remaining people in the land who have taken these indictments to heart in a very personal way. There is a marked change in their language, from the third-person plural to the first-person plural—from “you” and “your” etc., to “us,” “we,” and “our.” It is now the remnant speaking and making a humble confession.

True repentance will be at work in the remnant. The spared portion of the people in the land will be humbled greatly and will take God’s side against themselves. “Therefore, is justice far from us, and righteousness overtaketh us not: we wait for light, and behold darkness; for brightness, but we walk in obscurity. We grope along the wall like the blind, and we grope as if we had no eyes: we stumble at mid-day as in the twilight; amongst the flourishing we are as the dead. We roar all like bears, and mourn grievously like doves: we look for judgment, and there is none; for salvation, but it is far from us. For our transgressions are multiplied before Thee, and our sins testify against us; and as for our iniquities, we know them” (vss. 9-13). The use of the word “therefore,” indicates that it will begin to sink into their souls why the Lord has delayed coming in to deliver them. It is their sins. But now they justify God in all of His dealings with them and acknowledge that what has happened to the nation has been what they deserve. They as much as say, “We can see now why God did not come in to help us. Judgment and justice did not come to us while we suffered under the oppression of the Antichrist, because we had not truly repented of our sins.”

They waited for the “light” of a new day to dawn for the nation as promised in the Scriptures, but all was “darkness.” The spiritual darkness that will envelope the nation will be caused by the delusions of Antichrist (Isa. 5:30; 8:22; Rev. 6:12; 9:2; 16:10; Joel 2:31). They acknowledge that they have groped along a wall like a blind man (vss. 9-10). They have roared with impatience and mourned with despondency as they suffered amidst the conditions under the Antichrist; and while they looked for “salvation” (deliverance) it was far from them (vs. 11).

Having confessed the general state of the nation in its blindness and deadness in verses 9-11, the remnant then turns to confess the specific sins of the nation. “As for our iniquities, we know them. In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood” (vss. 12-13). They have driven back justice in their perverted legal system. “Judgment is turned away backward, and justice standeth afar off.” “Truth” and “uprightness” that should have been among them as a nation has “fallen in the street.” The truth has “failed” (in its practice) among the people. And lastly, the godly man who “departeth from evil” gets assaulted (“maketh himself a prey”). Thus, the confession and repentance of the people at this time will be deep. Having been brought low, they are now ready for the salvation of the Lord (vss. 14-15a). The Lord has seen all the unrighteousness among the people, “and it displeased Him that there was no judgment” or justice (vs. 15b). (Note that there is no mention in this confession of the nation’s blood-guiltiness in the crucifixion of Christ; the remnant are seen here confessing their national sin of receiving the Antichrist.) Their repentance will not be complete until that is owned.

Isaiah 58-66 - Introduction

This final section of chapters is an appendix to the rest of the book. It is a summation of the great principles upon which God works that will bring Israel and the nations into blessing. There are three parts to this last division of the book:

Firstly, in chapters 58–63:6, the whole ground of Israel’s restoration and establishment in the kingdom of Christ is depicted—from their call to repentance in the Great Tribulation to the two attacks of the Assyrian.

Secondly, in chapters 63:7–65:25, the reasoning of the spirit of prophecy with the remnant, which leads to their confession and full repentance.

Thirdly, in chapter 66, as a fitting conclusion to the whole book, Isaiah is led to give a synopsis of the leading features of prophecy regarding Israel and the nations.

This seventh section, like all the sections in the second book of Isaiah, closes with judgment.

Isaiah 59:16-19 - The Deliverance of the Remnant at Christ's Appearing

The Lord will also see that there is no man possessed of either the character or the ability that could bring deliverance to the situation. “He saw that there was no man, and wondered that there was no intercessor (one to intervene)” (vs. 16a). Just as in Revelation 5 where there was “no man” found worthy to take the book of judgment and to break its seals, except the Lamb which had been slain, so here there is “no man” who is able to act to put things right, except the Lord. Therefore, if salvation for the remnant is going to come, there is no point in looking for help from men (Jer. 17:5; Psa. 118:8-9; 146:3). Deliverance must come from the Lord. The remnant will realize this and will cry out to Him from the depths of their souls. Though not mentioned here, they will earnestly pray for the deliverance and restoration of the nation: “Let Thy hand be upon the Man of Thy right hand, upon the Son of Man whom Thou hast made strong for Thyself. So will we not go back from Thee. Revive us, and we will call upon Thy name. Restore us, O Jehovah, God of Hosts; cause Thy face to shine, and we shall be saved” (Psa. 80:17-19).

The Intervention of the Lord

Chap. 59:16-19—At this point, the remnant will be entirely shut up to divine help. Since they will be truly repentant and will have poured out their confession with a broken spirit, in love and pity the Lord will bestir Himself to action. Various figures are used to describe the Lord in judicial intervention at His Appearing. First, we have the making bare of His arm. “Therefore, His arm brought salvation unto Him; and His righteousness, it sustained Him”
(vs. 16b). As mentioned earlier, the “arm” of the Lord is a symbol of His power to bring deliverance by putting down all adverse powers (Isa. 52:10, etc.). Secondly, He attires Himself in the armor of a Warrior. “He put on righteousness as a breastplate, and an helmet of salvation upon His head; and He put on the garments of vengeance for clothing, and was clad with zeal as a cloke” (vs. 17). (Compare Revelation 19:11-16.) These two things depict the various manifestations of His character and power when acting in judgment.

The Lord will appear at this time in glory and power (Matt. 24:27-30; 2 Thess. 1:7-10; 2:8; Rev. 1:7; 3:3; 11:15-18; 14:6-12; 16:15-21; 19:11-19; Jude 14-15; 2 Tim. 4:1). Unlike the wicked Jewish governors that had been in the land and who perverted judgment, He will exercise righteous judgment. “According to deeds, so will He repay: fury to His adversaries, recompence to His enemies” (vs. 18). The great result will be that all nations will “fear the name of the LORD from the west, and His glory from the rising of the sun (east),” because “when the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him” (vs. 19). The enemy coming in as “a flood” is a reference to the Assyrian—the King of the North (Isa. 8:8; 17:12; 28:2, 17). The exact time of the Lord’s lifting up a standard against him will be when he comes back out of Egypt in an attempt to “stand up against the Prince of princes; but he shall be broken without hand” (Dan. 8:25; 11:44-45; Isa. 30:31-32).

Isaiah 59:20-62:12 - The Restoration of Israel

After judging the enemy who had come in like a flood, the Lord will “come to Zion” (Jerusalem). His purpose in coming to Jerusalem at this time will be for the restoration of Israel. As we have seen earlier in the book, this will take place in two phases: first, the remnant of Jews, who will have passed through the Great Tribulation in the land will be restored to Him (Zech. 12:10-14; Matt. 24:30). Then secondly, the ten tribes will return to the land and will also be restored to Him (Zech. 13:6; Matt. 24:31). In the following three chapters we see the nation of Israel being “born at once” (Isa. 66:8).

When the Lord comes to Zion, it will not be as the Warrior-like King which He has shown Himself as to the enemies of Israel, but as a “Redeemer” (vs. 20). He will appear in judgment in connection with Israel’s enemies, but in grace to the humbled and repentant remnant of His people. Thus, the “arm” of the Lord will be revealed for both judgment on His enemies and for the redemption of Israel. He will come “unto them that turn from transgression in Jacob.” In that day, the remnant of the Jews will truly have turned from their sins and transgressions, and thus, will be restored to the Lord; it is those with whom the Lord identifies Himself.

The Lord will pledge the promises of the New Covenant to His people—the remnant. “As for me, this is My covenant with them, saith the Lord; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and forever” (vs. 21). This means that from generation to generation throughout the Millennium, the children of Israel will all be born of God (Ezek. 36:25-27; Isa. 45:25; 60:21; 65:23; 66:22; Rom. 11:26). What a blessing this will be! Many thousands of Gentiles born during the Millennium will not have divine life, and will manifest it, either by doing some act of sin, whereupon they will be judged for it on the following morning (Psa. 34:12-16; 101:3-8; Zech. 5:1-4), or in the final revolt under Satan at the end of the one thousand years (Rev. 20:7-9). But this will not be so with Israel; they will be blessed of God “to a thousand generations,” i.e., forever (Isa. 60:21; Deut. 7:9). This shows the permanence of the Lord’s delivering work.

The fact that the Word of God will be in their “mouth” shows that Israel is now ready to be God’s vessel of testimony on the earth to the nations during the Millennium.

The Lord’s Favour Shines Upon Jerusalem

Isaiah 60 opens with a note of jubilation and triumph. In this chapter, we see the favour of the Lord on His people in the day of His manifestation. The city of Jerusalem is personified in this chapter, and used to signify the nation as a whole, and is addressed as such. She is called to “arise.” This is God’s signal for the nation of Israel to be revived and restored. She is also called to “shine.” This is the Lord’s call to them to respond to their great privilege of being a testimony for God in the kingdom age. Hitherto, this has not been the case with Israel as they have failed in their responsibility to render a true testimony for God to the world (Rom. 2:17-24). But now, being restored, the time “for thy light is come.” According to the Lord’s original purpose, Israel will now be used as a beacon of spiritual light to the nations (Isa. 43:21; 49:1-2). And the reason for this is that “the glory of the LORD is risen upon thee” (vs. 1). Christ, “the Sun of Righteousness,” will have returned to the earth in His kingdom glory and will associate Himself in a covenant relationship with Zion (Mal. 4:2).

The need for the light of the knowledge of God will be great in that day due to the spiritual darkness that the Antichrist will have brought in over the Western prophetic earth (Isa. 8:22; Amos 8:11-12; Matt. 24:29). “Darkness shall cover the earth, and gross darkness the peoples” (vs. 2a). Apart from what is revealed through the creation (His creatorial glory), there will be very little true knowledge of God (Luke 18:8b). But in contrast to the darkness among the Gentiles, Zion and the delivered remnant associated with it will have the glory of the Lord upon them. “His glory shall be seen upon thee” (vs. 2b). He will be Zion’s splendor. It will be God’s answer to the prayer of Moses in Psalm 90:17.

The redeemed remnant will be in the current of the Lord’s thoughts at this time, and as a result, will pray: “God be gracious unto us, and bless us, and cause His face to shine upon us; Selah, that Thy way may be known upon earth, Thy salvation among all nations” (Psa. 67:1-2). The effect of the glory of the Lord seen upon Zion will be that many nations will be converted to Zion and the God of Israel (Psa. 47:9; Isa. 14:1; Zech. 2:11). “The Gentiles shall come to thy light, and kings to the brightness of thy rising” (vs. 3).

The Return of the Ten Tribes of Israel

Chap. 60:4—Those who will first be attracted to the Lord’s glory in Zion are the true Israelites. Up until this time, the nation as a whole has been sleeping in the dust of spiritual death among the nations, but the Lord will effect a national resurrection (Isa. 26:19; Ezek. 37:1-14; Dan. 12:2). The ten tribes of Israel who have been scattered to “the four winds” will be stirred up and begin a journey to Zion (Matt. 24:31). “Blessed is the man whose strength is in Thee—they, in whose heart are the highways (to Zion). Passing through the valley of Baca, they make it a wellspring; yea, the early rain covereth it with blessings. They go from strength to strength: each one will appear before God in Zion” (Psa. 84:5-7; Psa. 120-134 – “the Songs of Degrees”). The remnant of Jews who will already be restored to the Lord will behold the world-wide movement of the ten tribes coming back to the land. “Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side” (vs. 4). God will be behind it all, having done a work of quickening in their souls (Ezek. 36:24-27). The pilgrims will receive both divine and human help for the journey to their homeland. The Lord will send His angels and they will guide the returning tribes into the land (Matt. 24:31). Also, God will exercise the nations who have been touched by the display of His glory in Zion to help them in a material way by providing the needed things for the journey (Isa. 49:22-23; 60:9).

The restored remnant of Jews at Zion will see the Gentiles coming up into the land bringing their long-lost brethren—the ten tribes. The two tribes (the remnant of Jews) and the ten tribes will “flow together” in unity (vs. 5a). The old divisions that have marred the unity of the nation (for about 3000 years) will disappear (Isa. 11:12-13; Ezek. 37:15-28). The Jewish remnant will be awestruck with joy as they see this develop before their eyes. “Thy heart shall throb and be enlarged” (vs. 5b). (Compare Isaiah 49:18-21.) Then it will be said, “Behold how good and how pleasant it is for brethren to dwell together in unity!” (Psa. 133:1)

The Conversion of the Gentiles

Chap. 60:5-7—The reason for Zion’s great joy will not only be that the ten tribes will return to the land, but also that the Gentiles will come and identify themselves with their God! “The abundance of the sea shall be turned unto thee, the wealth of the nations shall come unto thee” (vs. 5b). “The sea” is a figure used in Scripture to describe the masses of mankind (Rev. 17:15). The Gentile nations that immediately surround the land of Israel will be converted first. “Midian,” “Ephah,” “Sheba,” “Kedar,” and “Nebaioth” are mentioned by name. Though we cannot specify exactly what nations these might represent today, they would be of Arab extract. These lands are strictly Islamic today but will convert to Zion and the worship of Jehovah! They will show their faith by their support of Israel. And again, a little later, when Gog comes up into the land to challenge the kingdom of Christ, they will show their faith and allegiance to Jehovah by taunting Gog’s rebellious assault on restored Israel (Ezek. 38:13).

By will and by choice these converted Gentile nations will devote their energies to the enrichment of God’s earthly people Israel. Upon returning to their lands, they will publish the tidings of Israel’s great God whose glory can now be seen in the earth. “They shall bring gold and incense; and they shall publish the praises of Jehovah” (vs. 6). (Compare Isaiah 66:19.) Great flocks of animals will be brought for the use of sacrifices at Jerusalem commemorating the finished work of Christ. “The flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on Mine altar” (vs. 7). This means that the Lord will accept the offerings and worship of the converted Gentiles—something that was never allowed under the old Mosaic economy (Num. 3:10, 38; Deut. 23:3-8; Isa. 56:7).

The Rebuilding of Zion

Chap. 60:8-14—The work of shuttling the ten tribes back into the land of Israel will happen rapidly. Some will have expedited services at their disposal and will “fly as a cloud, and as the doves to their windows” back into their homeland (vs. 8). Some have taken this to mean that the Gentiles will set up an enormous airlift for the returning tribes, whereby plane-loads of Israelites will be brought into the land. This might answer the question as to how the ten tribes can come back into the land in such a short period as the 45 days that prophecy allows—between the 1290 and 1335 days (Dan. 12:11-12).

Those of the “isles,” Gentiles in farther out lands, will be favourable toward Israel too. They will lend the use of their ships for the transport of the returning tribes. “Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and gold with them” (vs. 9; Isa. 66:20).

The favour of the Gentiles upon Israel will not stop at aiding their return to the land, but it will also be seen in their generous help in the rebuilding of Zion. A program will be set up allowing massive construction crews from among the Gentiles to be engaged in the
rebuilding of the city! “The sons of strangers shall build up thy walls, and their kings shall minister unto thee” (vs. 10a). As in history, when a remnant of Jews returned from Babylon, they will build the temple first (Ezra 3; Zech. 6:15), then the city of Jerusalem (Neh. 3). Afterwards, they will rebuild the land and its cities until the whole nation is rebuilt with a new splendor that will exceed anything heretofore (Isa. 61:4). A beautiful type of this is in the building of the original temple, in King Solomon’s day. Hiram, the king of Tyre (a Gentile), had his skilled workmen build the temple of the Lord for Solomon (1 Kings 5).

The reason for this blessing being showed to Israel is that they will be restored to the Lord and His favour will be upon them. “In My wrath I smote thee, but in My favour have I had mercy on thee” (vs. 10b). He will turn the hearts of men, even nations, to love them. “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him” (Prov. 16:7). The Lord in His sovereignty has power to turn the hearts of men toward His people or against them (Psa. 33:14-15). “The king’s heart is in the hand of the LORD, as the rivers of water: He turneth it whithersoever He will” (Prov. 21:1). It is part of His governmental ways in the education and discipline of His people (Psa. 105:25; Rev. 17:17; 1 Sam. 10:26).

When rebuilt, Jerusalem’s “gates shall be open continually; they shall not be shut day nor night” (vs. 11). This is to allow the Gentiles that will be tributary to Israel to bring in a steady stream of gifts into Zion (Psa. 72:10). The nations that will favour Israel and contribute to her glory will have plenty, for God will mightily pour out His blessing on them. This same principle is seen in the case of Potiphar’s house. He showed favour to Joseph, and thus, God returned the favour to Potiphar by greatly blessing all that he had (Gen. 39:1-6). On the contrary, “the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted” (vs. 12). The divine plan for the coming millennial age is that Israel would be the central nation surrounding the glorious temple of God as a nation of priests (Isa. 61:6). The nations will be grouped around them, expressing their submission to the Lord, the King of kings. Should any nation defy the divine plan, they will perish (Zech. 14:17-19).

The Gentiles will supply materials for the re-construction of the land of Israel. “The glory of Lebanon shall come unto thee, the cypress, pine, and box-tree together, to beautify the place of My sanctuary” (vs. 13).

In that day, the enemies of Zion will be forced to own her
supremacy. “The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet.” Instead of maligning Israel and Zion, as they once did, they will ascribe her with titles of honour, such as, “The city of Jehovah” and “The Zion of the Holy One of Israel” (vs. 14).

The Blessings Bestowed on Israel

Chap. 60:15-22—The prophet proceeds to contrast Israel’s glory with their previously inglorious condition while they went on in rejection of the Lord Jesus. Seven great changes are going to take place:

1) Zion’s reproach will give way to glory. “Instead of thy being forsaken and hated, so that no one went through thee, I will make thee an eternal excellency” (vs. 15). For many long years Israel (the Jews in particular) have been hated and disdained in every nation into which they have been scattered. They have been treated as the offscouring of the earth, “an astonishment, a proverb, and a by-word among all nations” (Deut. 28:37; Psa. 44:13-14). Through-out the whole period of their diaspora, they have had an inglorious existence in the earth. But in that coming day the tables will be turned. The splendor of the Lord will be upon them, and they will be revered as a glorious nation. While their reproach was only for a season (Isa. 54:7), now they will have “eternal excellency.”

2) Zion’s subjugation under the Gentile yoke will give way to its exaltation. As a nation, Israel will have a place of supremacy over all the nations of the earth as the Lord promised them by Moses. “The LORD shall make thee head, and not the tail; and thou shalt be above only, and thou shalt not be beneath” (Deut. 28:13). The nations will be put to tribute under Israel. A system of taxation will be set up whereby Israel will “suck the milk of the Gentiles, and shalt suck the breast of kings” (vs. 16a). The nations will gladly submit to Israel’s supremacy, and will show their allegiance to the Lord, for He will bless them with an over-abundance of material things. This will bear a great witness to Israel of the Lord’s grace, goodness, and power. “Thou shalt know that I, Jehovah, am thy Saviour and thy Redeemer, the Mighty One of Jacob” (vs. 16b).

3) Zion’s poverty will give way to wealth. Through the Gentiles bringing their “abundance” (vs. 5) into the land, Israel will quickly become the wealthiest nation on earth. They will “eat of the riches of the Gentiles” (Isa. 61:6; Zech. 14:14). Gold and silver will be as cheap as ordinary metal, even more plentiful than in the times of King Solomon (1 Ki. 10:21, 27). “For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron” (vs. 17a). Unlike the dealings of the Jews in the past, the Lord promises, “I will also make thy officers peace, and thine exactors righteousness” (vs. 17b). This means that those in the administration of taxation and the treasury will be upright and righteous, not laying upon the Gentiles more than what is right.

4) Zion’s troubles will give way to salvation and safety. Instead of the violence and terrorism that marks the land today, life in the land will be quiet and peaceful. Zion will be secure in her salvation and relationship with the Lord. “Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise” (vs. 18).

5) Zion’s darkness will be turned to perpetual light. This will be both literal and figurative. “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory” (vs. 19). The fact that the sun will no more be their light, does not mean that the sun will literally cease to exist, but that they will no more depend upon it for light. The reason for this is that in the Millennium the glory of the Lord in heavenly Jerusalem will be seen visibly over Zion, and there will be a perpetual light over the city and the land—day and night (Zech. 14:7; Isa. 4:5-6; Rev. 21:24). Israel once knew this divine provision when they traversed the wilderness (Ex. 13:21-22; Psa. 105:37). It will be a constant reminder of the Lord’s favour upon them. But also, in a figurative sense, Israel’s “sun shall no more go down; neither shall thy moon withdraw itself.” The days of the nation’s obscurity in the earth will be over, and they will be established as the nation that has the light of the knowledge of God. This will never be taken away (vss. 19-20).

6) Zion’s sin will give way to righteousness. “Thy people also shall be all righteous” (vs. 21a). There will be a remarkable national conversion to God. It appears that all the children of Israel that enter the Millennium will be born of God (Ezek. 36:25-27; Isa. 45:25; 59:21; 60:21; 65:23; 66:22). They will no more be marked by sin and rebellion, as in the past. The nation will be righteous before God and in their practical conduct before men. It is important to understand, however, that such blessings promised to the nation will only be accomplished in a remnant of the people that hold to the Word of God in faith and receive the Lord Jesus Christ as their Saviour and Messiah. No place in the Word of God promises that every Israelite by birth will come into blessing in the end. Many Jews have this vain hope, but as we have seen, the mass of faithless ones will be weeded out by the judgments of the Lord. In the end, there will only be a remnant from all twelve tribes saved, and this will constitute the
nation. As Scripture promises, “All Israel shall be saved” (Rom. 11:26). But this refers to every Israelite who has faith, not to every Israelite by birth (Rom. 9:6-7). The great mass of the Jews today will not see these national blessings but will be cut off by the judgments of the Lord.

7) Zion’s diminutive land holdings will give way to the possession of their full inheritance. “They shall inherit the land for ever, the branch of My planting, the work of My hands, that I may be glorified” (vs. 21b). Historically, the most that Israel ever possessed was about 10% of their full inheritance! They possessed about 30,000 square miles in the days of David and Solomon, but their full inheritance, as promised to Abraham, is about 300,000 square miles (Gen. 15:18-21). Moreover, there will be a great population growth in Israel. The population of the remnant remaining of the whole twelve tribes will grow rapidly in the Millennium, until they fill their inheritance. “A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in His time” (vs. 22).

The Three-fold Ministry of the Messiah

Chap. 61—The description of the restoration and blessing of
Israel is continued in chapter 61, but before it is resumed, the first three verses, forming a paragraph by themselves, show us how it will all be brought to pass. The Messianic ministry of the Lord Jesus Christ, which was postponed nearly 2000 years ago on account of His rejection (Mic. 5:3), will again be in exercise.

The chapter opens with the Lord Jesus, the Messiah Himself, speaking. We know this because He applied this very passage to Himself in the synagogue at Nazareth (Luke 4:16-21). He speaks of how the whole Godhead (the Trinity) was involved in raising Him up for His special ministry as the Messiah of Israel. “The Spirit of the Lord GOD is upon Me.” We learn from these verses that His Messianic ministry is three-fold: in grace (vs. 1-2a), in judgment (vs. 2b), and in healing (vs. 2c-3). In taking up this passage at the synagogue in Nazareth, the Lord carefully read only the part that referred to His ministry in grace, saying to the people: “This day is this Scripture fulfilled in your ears” (Luke 4:21). He stopped before the part having to do with the judgment and healing of the nation, which would be accomplished at His second advent.

1) The Spirit of God anointed the Lord Jesus at His baptism for the purpose of blessing Israel according to the promises given to the fathers—a ministry of grace indeed! (Acts 10:38) The Lord said: “Jehovah hath anointed Me to announce glad tidings unto the meek; He hath sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and opening of the prison to them that are bound; to proclaim the acceptable year of Jehovah.” In detailing His ministry, we see that when He came to His people in grace, He would find them in a condition of great need. They would be “poor” (Luke 4:18), “brokenhearted,” and “captive.” His work in preaching was to announce, “the gospel of the kingdom” (Matt. 4:23). It was a special call to the nation to prepare itself morally and spiritually for the coming of their Messiah-King by being in a state of repentance (Matt. 3:8; Psa. 95). If the people were found in a right moral state and would receive the Lord as their Messiah, he would establish the kingdom as foretold by the prophets. Coupled with His preaching, He demonstrated “the powers of the world to come” (Heb. 6:5) by the miracles He performed; and thus, He proved that He was well able to bring in the kingdom according to the promises given to the fathers. This meant that the nation would be liberated from its subjection under the Gentiles, like a prison being opened to its captives. But as the New Testament records, the nation refused Him as their Messiah and King. Consequently, the nation, for almost 2000 years has remained in its broken and depressed state under the dominion of the Gentiles and scattered into many lands. Apart from a few individuals who came into blessing through receiving Him, this first part of the Messiah’s ministry was outwardly a failure because of the unwillingness of the people (Isa. 49:4). God had something else for the Lord Jesus. It was in the counsel of God that when Israel refused to be gathered, He would receive the Church.

2) But now, in the unfolding of events in the book of Isaiah, the Lord is seen as having returned to the earth and now exercising the second and third parts to His Messianic ministry (judgment and healing). “The day of vengeance of our God,” refers to the Lord’s judgment of Israel’s enemies in general, but particularly, the second and last attack of the Assyrian under Gog (Isa. 34:8; 63:4). Judgment is as much a part of the Messiah’s work as the restoring of Israel. It is “His strange work” (Isa. 28:21), but it is necessary for cleansing the earth of scandals to make way for the setting up the kingdom. Contrary to what many Christians think, the world will not be converted or set right by the gospel, but through judgment. “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9).

3) The third part of the Messiah’s ministry is to comfort and heal the nation of Israel when they are repentant. As the previous chapter has shown, this will also happen at the time of the Lord’s second advent. There is a beautiful condition now seen in the people that was absent in the details of His ministry at His first advent. Apart from a remnant of publicans and sinners, and a few poor folks who took the baptism of repentance in John’s day, the people saw no need of it, and that has been the great hindrance to their national blessing ever since (Luke 7:29-30). It is the condition that the Lord has been waiting for before He could bring His healing to the nation. (Compare Joel 2:15-32).

It has taken quite a bit to humble them, but the people now “mourn” in repentance (Isa 57:18; Zech. 12:10-14; Matt. 24:30). And the Lord will “comfort all that mourn.” (Compare Matthew 5:4.) He will pour in His oil and wine for their healing, and thus, the healing of the nation will be spiritual as well as national. Firstly, the people will come into the knowledge of their sins being put away. “In that day there shall be a fountain opened to the house of
David and to the inhabitants of Jerusalem for sin and for uncleanness” (Zech. 13:1). The Lord has promised, “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34).

Then, as we have seen in the previous chapter, He will cause a complete reversal of things. He will “give unto them beauty for ashes” (vs. 3a). Scholars tell us that in the Hebrew, this is a “play on words.” The root of the Hebrew words for “beauty” and “ashes” are composed of the same letters but are transposed. In a poetic way, He looks at the ashes on their heads as a crown of ashes but then tells them that it will be exchanged for beauty—a word in the original language for an ornamental headdress. Hence the nation’s depressed condition will be turned into glory.

He will give them “the oil of joy for mourning.” Their sorrow and sadness will be turned to joy and gladness. He will also give them “the garment of praise instead of the spirit of heaviness” (vs. 3b; Psa. 30:5). The figure here is that of colorful clothing worn by the joyful at festive occasions instead of sackcloth worn by those in mourning. The people are now depicted as “trees of righteousness, the planting of the LORD,” which refers to them in their converted state standing before God in righteousness. It goes on to say, “ ... that He might be glorified.” Thus, the nation in its restored state will glorify the Lord in the millennial day (vs. 3c).

Israel’s Place and Blessings in the Kingdom
in Relation to the Gentiles

In chapter 61:4, the description of Israel’s restoration and the consequent blessings is resumed. The prophet outlines the place of supremacy Israel will have in relation to the Gentiles in the kingdom of the Messiah.

1) Israel’s wasted cities will be re-built by Gentile construction crews (Isa. 60:10; Zech. 6:15; Compare 1 Kings 5:1-6, 18). “They shall build the old wastes [places], they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations” (vs. 4). In chapter 60, the re-building of Zion (Jerusalem) commenced; but here, it is the waste places of the land and the cities that are re-built. The work will be carried out in conjunction with Israel’s labourers.

2) Israel’s agricultural enterprises will be managed by Gentiles. “Strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers” (vs. 5; Isa. 14:2). The Gentiles will serve Israel as farm hands.

3) Israel will be Priests and Ministers to the Gentile nations. The Gentile nations will convert to the worship of Jehovah (Psa. 68:31-32; 86:9; Zech. 8:22-23) and will call Israel’s God “our God.” As it was under the Law, where the priests and Levites carried out their duties before the Lord on behalf of the rest of the tribes and were supported for it by their offerings, it will be the same now, but on a larger scale. All Israel as “a kingdom of priests” (Ex. 19:6) will be the “Priests of Jehovah” and the “Ministers of our God” for the whole Gentile world, and they will likewise be supported by the nations in the offerings they will bring (vs. 6). Thus, the Lord says that Israel will “eat the wealth of the nations, and into their glory shall ye enter.” As “Priests” they will bring the offerings of the nations to God. As “Ministers” they will bring the blessing (by way of instruction in the ways of the Lord – Isa. 2:3) from God to the nations.

4) Israel will have a special place of double honour among the Gentiles. “For your shame ye shall have double; and for confusion they shall rejoice in their portion.” To go with their double honour they will, like Job in his latter end, possess a double portion in their inheritance. “In their land they shall possess the double” (vs. 7). This will all be because they will bring themselves into line with the moral order of Jehovah who will make “an everlasting covenant with them.” In that day, they will “love judgment” and “hate robbery,” just as the Lord Himself does (vs. 8). They have long been a reproached and debased nation, but now the Gentile nations will revere Israel. “Their seed shall be known among the Gentiles, and their offspring among the peoples: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed” (vs. 9).

5) Israel will be used to display the Lord’s glory among the Gentiles. We have seen Israel rejoicing in their portion, but now, in the two closing verses of the chapter, Christ personally rejoices over what God has done with Israel (Zeph. 3:17). Christ the Messiah, in Spirit, speaks in the name of Jerusalem. He speaks in full identification with His people and declares His joy in Jehovah on their behalf. “I will greatly rejoice in the LORD, my soul shall be joyful in my God.” In that day, Israel’s joy and the Lord’s joy will be one. Redeemed Israel will not be able to contain their joy. It will be their most powerful testimony to the world.

Figuratively speaking, the Lord will clothe His people with the inner “garments of salvation” and with outer “robe of righteousness.” The nation will also be decked out as a “bridegroom” and a “bride,” reflecting the Lord’s kingdom glory. They will be crowned with “a priestly turban,” symbolizing their fitness to enter the Lord’s presence in a priestly capacity. They will also be decked with precious “jewels,” which speaks of the Lord’s glory being upon them. In that day, the prayer of Moses will be fulfilled. “Let the beauty of the LORD our God be upon us” (Psa. 90:17). In such a glorious state, the Lord will use Israel as a vessel to display His glory before the nations of the earth. It will call forth the praises of the Gentiles to the Lord. They will look on what God has wrought with Israel and marvel at such grace, and exclaim, “What hath God wrought!” (Num. 23:23) “The Lord GOD will cause righteousness and praise to spring forth before all the nations” (vss. 10-11).

ZION—the Divine Center on Earth

In chapter 62, we see that the purpose of God for Zion (Jerusalem) is to make it the divine center of the world, both politically and religiously. The city will be the capital of Christ’s millennial kingdom (Psa. 48; Psa. 87).

The chapter begins with Christ’s intercession before Jehovah “for Jerusalem’s sake.” The city and the people are bound up in the plans and the affections of the Lord. Zion’s place in the earth, as being the center of all God’s interests, must be established according to the purpose of God. He resolves therefore, not to hold His “peace” nor to “rest” until the blessings promised to Zion are realized. His intercession here, indicates that the Millennium is being ushered in over a period of time. To emphasize the Lord’s affections for the city and the people, He speaks of them tenderly, as a woman betrothed to Himself. The Lord’s concern for Zion’s welfare is two-fold: Firstly, to see Zion blessed; and secondly, to see her as a blessing to others. “I will not rest until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory” (vss. 1-2a).

To correspond with the redeemed remnant’s new relationship to Jehovah under the New Covenant, the city will be given a new name. “Thou shalt be called by a new name which the mouth of the LORD shall name.” We learn from a later prophet (Jeremiah) that it is “Jehovah-tsidkenu,” which is the Lord’s own name (compare Jer. 23:6 with Jer. 33:16). This is because in their New Covenant relationship to the Lord, Israel will be figuratively united to Him in marriage. Thus figuratively, Israel will be as Christ’s earthly bride (Isa. 54:5; Hos. 2:16). Just as Eve took Adam’s name (Gen. 5:2), and the Church, the heavenly bride, will take Christ’s name (“the Christ” – 1 Cor. 12:12), so also redeemed Israel will be known by the Lord’s name, “Jehovah-tsidkenu” (vs. 2b).

Zion’s Two-fold Glory

Chap. 62:3—The city will have a two-fold glory in the millennial earth: royal and priestly. “Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God” (vs. 3). There are two different words used for a crown in this verse: Firstly, a “crown” which signifies a coronet worn by a king, and then a “diadem” which refers to the priestly mitre or the turban worn by the high priest. The city will take on both characters from the presence of the Lord Himself who will reign there as King and Priest (Zech. 6:13). Incidentally, before the Lord appears, both offices will be usurped by the false Messiah, Antichrist. He is the second beast in Revelation 13:11 That will come up out of the earth having “two horns.” These horns denote his religious and political power as a “false prophet” and a willful “king” (Rev. 19:20; Dan. 11:36). We see in Ezekiel 21:25-27 that he (the “profane wicked prince of Israel”) will have the “diadem” and the “crown,” but these will be removed and given to the Lord Jesus “whose right it is.”

Zion’s Marriage to the Lord and the People of the Land

Chap. 62:4-7—The figure of marriage is used in a double sense. The Lord will be married to Zion, and the children of Israel will be married to her too. No longer will she be called “Forsaken” and “Desolate,” terms that describe her scattering and suffering among the nations, but “Hephzibah” (“My delight is in her”), and her land will be called “Beulah” (“Married”). In contrast to being a forsaken woman, put away by her husband, Israel will be fully restored to the Lord under the figure of the marriage relationship. “The LORD delighteth in thee, and thy land shall be married” (vs. 4).

It will be a happy scene among the twelve tribes of Israel. Unlike the days of their divided state in the land when the ten tribes had set up two rival centers for worship and administration (Bethel and Dan), all the children of Israel will be committed to Jerusalem as the one divine center. “As a young man marrieth a virgin, so shall thy sons marry thee.” The Lord will rejoice over Jerusalem as a bridegroom. “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee” (vs. 5).

While the kingdom is in the process of being set up, the Lord will exercise His people to join with Him in interceding for the full establishment of Zion. “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, and give Him no rest, till He establish, and till He make Jerusalem a praise in the earth” (vss. 6-7). We saw in the previous chapter that the Lord’s joy and His people’s joy were one; here we see that their desires are one—that God’s purpose for Jerusalem would be accomplished. The fact that the word “till” is used, indicates that the Millennium is not fully ushered in yet. There are enemies that will still exist on earth, as the next chapter shows.

Zion Divinely Protected

Chap. 62:8-9—“Jehovah hath sworn by His right hand, and by the arm of His strength, I will indeed no more give thy corn to be food for thine enemies; and the sons of the alien shall not drink thy new wine, for which thou hast laboured” (vs. 8). The Lord makes known His divine oath that He will protect Zion hereafter from being overthrown by enemies. Never again will He turn Zion and her people over to their enemies to discipline them (Psa. 46:4-6; Nah. 1:1-15). The Jews will have just experienced the most severe ravaging of their land in their history. Upon returning to the land en masse during the early part of the Tribulation period, they will have worked hard to build their industries and economy. Just as the nation was beginning to flourish through the efforts of their own hands, the Assyrian armies came in and reaped the rewards of their labours and gathered it to themselves (Isa. 10:13-14; 17:10-11; 18:3-6). Being restored, the Lord promises that it will not happen again. Instead, “they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of My holiness” (vs. 9).

Highways to Zion Built

Chap. 62:10-12—In fulfilment of God’s purpose, Zion will be the center of the earth for worship and governmental administration. Plans will be drawn up for worldwide access to the city for all peoples. The construction of inter-continental highways leading into the land of Israel will commence. There will be a super-highway from Africa through the land of Israel into Asia—from Egypt to Assyria (Isa. 11:16; 19:23; 35:8). There will also be a super-highway out of the far east into the land of Israel—from China (Isa. 49:11-12 – “Sinim” is China). The prophet uses poetic imagery to describe the construction work. “Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a banner for the peoples” (vs. 10).

An announcement will go out worldwide that Israel’s “Salvation” has come in the Person of the Messiah, the Lord Jesus Christ. “Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold thy Salvation cometh!” (vs. 11a). Salvation here is personified. The word “Salvation” means “Jesus!” Those among the nations who have believed the gospel of the kingdom will show their faith by acknowledging it to the remnant of Jews that have gone into the world preaching,
“Behold, thy Salvation [Jesus] cometh; behold, His reward is with Him, and His work before Him” (vs. 11b). In that day, the Jews and Israel will carry a dignified name among the Gentiles. For many centuries they have been reproached among the Gentiles with derogatory names, but now the Gentiles will reverence them with names of respect, such as, “The Holy People” and “the Redeemed of the LORD.” Their city Jerusalem will be called “Sought out, The city Not Forsaken” (vs. 12).

Isaiah 6-9:7 - Parenthesis

The Formal Introduction to the Messiah,
the Remnant, & the Assyrian

Before the judgment spoken of in Isaiah 5:26-30 falls upon the people, the Spirit of God turns aside to give us the account of Isaiah’s call to his prophetic office. The purpose of this is to show that although judgment is to fall on that nation, the Lord will spare a remnant who will fear God and tremble at His Word (Isa. 66:2, 5). Isaiah is personally a picture of that remnant in this chapter.

The Word of God clearly teaches that there awaits a literal restoration for Israel to their homeland, and a fulfillment of all the blessings promised to them in the Scriptures. But nowhere in the Word of God does this refer to every Israelite by birth. The blessings promised to the nation will be fulfilled in a faithful remnant of the people who will have faith in God. Scripture says, “All Israel shall be saved” (Rom. 11:26). This is referring to all in that nation who have faith like Abraham; it is not enough just to have Abraham’s bloodline (Rom. 9:6-8). Thus, all Jews are “Abraham’s seed,” but only those who have genuine faith in Jehovah are “Abraham’s children” (John 8:37-39). The great mass of the Jews today do not have spiritual life (the new birth – Ezek. 36:26-27; John 3:3-10). Many are rationalists, infidels, materialistic, and even atheistic; and they will be cut off by the judgments of the Lord, as shown in the book of Isaiah.

Thus far in the book, the rebukes and warnings have been to the nation as a whole, without making a distinction between the God-fearing remnant and the mass of the people. But now, in this sixth chapter, we learn that God will spare a remnant of the people and will make them ready for the kingdom.

The Messiah (Chapter 6:1-4)

Chap. 6:1-4—As this chapter begins with an abrupt presentation of the glory of the Lord, so also will Christ’s glory be manifested at His Appearing (Matt. 24:27; Luke 21:27; 2 Thess. 2:8; Rev. 1:7). At the end of the Great Tribulation, just after the enemies of Israel have entered and desolated their land (Isa. 5:26-29), the Lord will come from heaven in a manifestation of glory and power; and there will be a godly remnant of Jews who will see Him and repent (Zech. 12:10-14). This is depicted in Isaiah personally, when he said, “I saw also the Lord sitting upon a throne, high and lifted up.” In that day, the greatness and the glory of the Lord will be known, and the “whole earth” will be “full of His glory!” (Isa. 6:1-4; Num. 14:21; Ezek. 43:2; Hab. 2:14) See Appendix 1.

The Remnant (Chapter 6:5-13)

Chap. 6:5-13—Prior to the Appearing of Christ, during the Tribulation period, there will be a work of God among the Jews to “make ready” the godly remnant to receive Christ, just as there was at His first advent (Luke 1:17). It will begin with them manifesting God-ward faith in Jehovah. However, it will not immediately connect with them that Jehovah is Jesus Christ whom the nation rejected. At first, they will not know the Lord Jesus as the Saviour and the Christ, nor will they understand His finished work on the cross, but they will pray to God for the sending of the Messiah, unbeknown to them that it is He who is their Messiah. They will, however, have faith in God and live according to the light they have in the context of Judaism. The book of Ruth illustrates this. When she (a type of the remnant) first came into the land of Israel, and in faith made Naomi’s God her God, she did not know Boaz (a type of Christ) personally. It wasn’t until sometime later that she came to know him, after which she was united to him in marriage—a figure of Israel’s re-union with the Lord (Hos. 2:16; Isa. 54:5; 62:4-5).

During the Tribulation, the remnant will call upon Him to come and deliver them from the persecution they will be suffering, and to set up the kingdom as promised in the writings of the Prophets (Psa. 7:6; 80:17-19). When Christ comes at the end of the Great Tribulation (His Appearing), the light will break in upon the remnant. They will see Christ in His glory as Isaiah saw the Lord “full of His glory.” They will “look upon Me Whom they have pierced,” and realize that Jesus is Jehovah, their Messiah! At that time, they will “mourn” in repentance (Zech. 12:10-14; Matt. 24:30; Rev. 1:7), and will say, as Isaiah said, “Woe is me! for I am undone.” Following that, they will be cleansed and fully restored to the Lord (Zech. 13:1).

The way in which the remnant will be “prepared” for the Lord will be through the process of repentance (Luke 1:17; Mal. 4:5-6). It will begin early in the Tribulation and culminate at the Appearing of the Christ. As the Tribulation continues, their sin will be progressively pressed home to their souls. At first, they will say, “If there be iniquity in my hands...” (Psa. 7:3) Then there will be the acknowledgement of “errors” and “secret faults” (Psa. 19:12). Then, in the Penitential Psalms, there is the confession of sins (Psa. 25, 32, 38, 41, 51). In each Psalm their conviction grows progressively deeper, until in Psalm 51, where there is the full confession of “blood-guiltiness” in the crucifixion of Christ. This end will be reached when they see Christ at His Appearing. When confession is made, the remedy will be applied at once. At that time, the Lord will give them to understand that their “iniquity is taken away” and their “sin purged” (Isa. 6:6-7; Zech. 13:1).

In the meantime, until the remnant reaches that point, Isaiah illustrates with his own call to service, the remnant’s call to be Jehovah’s witnesses in that terrible time of trouble. They will hear the Lord’s call: “Whom shall I send, and who will go for us?” And they will respond: “Here am I; send me” (vs. 8). They will thus preach the gospel of the kingdom to their fellow Jews (Psa. 95) and to the Gentiles (Psa. 96). The result among the apostate Jews who will have received the Antichrist will be the same as what Isaiah met with in his day—they will not “understand” because of their unbelief (vs. 9). Thus, as the message that Isaiah preached in his day only worked to harden and blind the rejectors of it, so will there also be a complete hardening and blindness on the part of the apostate Jews who will reject the gospel of the kingdom during the Great Tribulation.

Isaiah then asked, “Lord, how long?” The Lord’s answer as to how long the ear of the nation would be deaf, and thus cast off by God, was: “Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate” (vs. 11). This governmental hardening began when the Lord first came to Israel in the days of His earthly ministry (John 12:39-41; Matt. 13:14-16). By refusing Him they brought blindness and judgment upon themselves nationally (Psa. 69:22-28; Rom. 11:7-10; Acts 13:6-11; Isa. 29:9-10). It has continued through this Day of Grace, and will continue into the Tribulation period, until the judgment of God falls upon the great mass of Jews by the hand of the desolator (the Assyrian). In that day, the Lord will “have removed men far away” in judgment (vs. 12). This cleansing of the land of the apostate Jews will make it ready for the kingdom of Christ to be established. The remnant will then be given the inheritance to enjoy. Then will the saying be brought to pass: “The meek shall inherit the earth” (Psa. 37:11; Prov. 10:30; Matt. 5:5).

We have then, two judgments of the Lord on the apostate Jews. Firstly, judicial blindness will cover them during the Great Tribulation (vss. 9-10), and secondly, they will be cut off in death by the desolating army from the north, and thus, they will be eternally lost (vss. 11-12).

A Remnant of Jews and a Remnant of Israel

The Lord promised that the nation would not be cast off forever. The blindness will be lifted, and blessing will flow out to them (Rom. 11:25; 2 Cor. 3:14-16). They will hear and see in that day (Isa. 9:2; 29:18-19; 32:3-4). But again, this will only be accomplished in a remnant of the people.

When we speak of the remnant, we need to remember that there are two parts to it, or perhaps, two remnants. There will be a remnant of the Jews (the two tribes) and a remnant of Israel (the ten tribes). When reading the writings of the Prophets, the key to distinguishing between the two is to remember that the remnant of the Jews will return to their homeland and go through the Tribulation in their land before the Lord appears for their deliverance. Whereas the remnant of the ten tribes of Israel will not come back into the land until after the Great Tribulation is over, and the Lord has appeared (Isa. 9:3; 10:20-21; 26:15-19; 28:23-29; Matt. 24:31). The context will determine which remnant it is. For instance, if those in the passage are in the land of Israel before the Lord’s coming (the Appearing), then it is the Jews who are in view, because, as mentioned, Scripture indicates that the Jews will return en masse to their land during the early part of Daniel’s seventieth week before the Great Tribulation (Isa. 18). But if the passage speaks of a return of His people to their land after the Lord’s Appearing, then it is referring to the ten tribes.

When the ten tribes return to the land en masse, the Lord will test the reality of each one of them at the border of the land; and only those who have real faith in God (a remnant) will be allowed to enter the land and join the remnant of the Jews (Ezek. 11:9-12; 20:33-38; Amos 9:9-10; Psa. 135:14). There is another difference between the two tribes (the Jews) and the ten tribes: the two tribes have rejected Christ and will receive Antichrist. The ten tribes are guilty of neither. Also, their repentance and confession are different. The remnant of the Jews will confess “blood-guiltiness” in their rejection and crucifixion of Christ (Psa. 51:14). The ten tribes are not directly guilty of that, but they are guilty of breaking the Law of God, and thus, have felt the consequences of it by being scattered among the nations (Deut. 4:27-30; 28:48-68), and will own their failure of departing from Jehovah’s Law (Psa. 88). The two tribes, of course, have broken the Law too (Acts 7:53), and they will acknowledge their failure in this as well. The point here is that the Jews are much more responsible than their fellow Israelites, and in their restoration to the Lord they will have more to acknowledge and repent of. Prophecy, therefore, concerns itself predominantly with the Jewish remnant.

Two Parts of the Jewish Remnant

Among the remnant of the Jews there are two classes: There will be a preserved portion that will be miraculously spared from the attacks of their persecutors (firstly, from the apostate church under the figure of “the woman,” and then later, from the apostate Jews and Gentiles under the Beast and the Antichrist). They will enter the kingdom when Christ appears and will be blessed on earth under His reign (Rev. 7:5; 12:6, 13-17; 14:1, 3b-5; Dan. 3:19-27; 6:16-23; Psa. 91; 1 Kings 18:4b). The other class of faithful Jews is the martyred portion. God will permit these to be killed by their persecutors on account of their faithful testimony (Rev. 6:9-11; 11:3-12; 14:2-3a, 13; 15:2-4; 17:6; 20:4; Psa. 12; Isa. 57:1-2; 1 Kings 18:4a). These godly Jews will be raised at the end of the Tribulation period and will have a better portion in heaven alongside the Church and the Old Testament saints (Rev. 14:13; 20:4). Among this class of martyrs Scripture distinguishes between those who will die in the first 3½ years of the Tribulation under the regime of the Woman (Rev. 6:9-11; 20:4b) and those who will die in the last 3½ years under the persecution of the Beast and the Antichrist (Rev. 15:2-4; 20:4c).

Various Places the Remnant of the Jews
Will Go into Hiding

The Jewish remnant will be scattered in at least seven different directions under the persecution of the Beast and the Antichrist. The majority of them, who will be in and around Jerusalem, will heed the call to flee to the mountains of Judea for safety (Matt. 24:15-22). Those in the northern end of the land will go into the Hermon mountain range for refuge (Psa. 42:6). Some will flee into the wilderness (Rev. 12:14-17). Others will pass over the Jordan River finding refuge in the trans-Jordanic lands—Moab, etc. (Isa. 16:3-5; Psa. 42:6). Those who flee into various places of hiding will have small families to care for, or are aged, or are otherwise unable for the demands of witnessing against the spiritual wickedness brought in by the Beast and Antichrist (Matt. 24:19). Those who are more robust will be exercised to go into “all the world” carrying the gospel of the kingdom to the nations (Matt. 24:14; Psa. 96). Some will carry the message of the coming King to the various cities and towns of Israel (Matt. 10:23). A few of the bravest will remain in the city of Jerusalem to form an adequate witness for the Lord (under the figure of the “two witnesses”) in the face of the great apostasy (Rev. 11:1-13).

The Remnant of Israel

The last verse of chapter 6 is referring to the remnant of Israel. After the apostate Jews are expunged from the land by the judgments of the Lord under the Assyrian (vss. 11-12), He will cause “a tenth” of the ten tribes of Israel to “return” in trueness of heart, and they will be blessed in their land with the remnant of Jews. All ten tribes will return to the land; but it will be a mixed multitude of those who have real Godward faith, and those who do not. Only a “tenth” of them will “return” to the Lord in trueness of heart. This means that nine tenths of the mass of the ten tribes will not prove to be real! The Lord will sift out these at the borders of the land (Ezek. 20:33-38). The one tenth remaining will constitute the remnant of Israel.

The conclusion of the Lord’s dealings with Israel is that the nation will be cut down like a “terebinth and as an oak,” nevertheless, a holy seed (a remnant from all twelve tribes) will be in “the trunk” (the stump) and it will sprout and bring forth fruit to God (vs. 13).

The Assyrian (Chapters 7:1-9:7)

Chaps. 7:1–9:7—If chapter 6 formally introduces the Messiah and the remnant, chapters 7 to 9:7 formally introduce us to the great enemy of Israel—the Assyrian. The judgment on the nation of Israel by a desolating army that was announced in the previous chapters is now shown in this passage to be the Assyrian.

The question for the student of prophecy is this: “Who is the Assyrian?” Firstly, we mustn’t think that before prophecy can be fulfilled that there must be a literal revival of the two great enemies of Israel—Assyria and Babylon. These ancient powers will not emerge onto the prophetic scene in a literal sense. Instead, we must interpret them as being representative of the two last great confederacies of nations that will be on earth in the end-times. Babylon is representative of the Western confederacy—the Beast in Revelation 13. The Assyrian represents the great northeastern enemy of Israel. At first the Assyrian will act as a confederacy of Arab nations under the King of the North (Psa. 83:5-8). After the Lord judges this confederacy of nations, Gog (Russia) will carry on the role of the Assyrian, for there will be a link between them, being associates (Dan. 8:24). Gog will lead his confederate armies against Israel after the Lord has come back from heaven and has restored the remnant of the nation, but they will be destroyed by the Lord (Ezek. 38).

Historically, in the days of king Ahaz, the king of Judah (the southern kingdom) the circumstances in the land that led up to the attack of the Assyrian had to do with Israel’s low spiritual condition. God allowed them to come up against the land as a disciplinary action (Deut. 28:15, 28). Prophetically, wicked king Ahaz is a type of the Antichrist, the false messiah and willful king of the Jews in the Great Tribulation (Dan. 11:36-39). Ahaz was guilty of taking away the altar of Jehovah and setting up a strange god in its place (2 Kings 16:10-18). His act of taking away the altar of Jehovah and its vessels (2 Chron. 28:24; 29:19) is typical of what the Beast (the Roman prince) and the Antichrist will do in the middle of Daniel’s seventieth week, causing the Jewish sacrifices and worship to cease (Dan. 9:27; 12:11). His setting up of a strange new altar in the temple is a type of the rearing up of “the abomination of desolation”—the idolatrous image of the Beast (Dan. 12:11; Matt. 24:15; Rev. 13:14-15).

Chapter 7—News came to wicked king Ahaz that two of his enemies (“Rezin” and “Pekah”) who had previously been acting independently, had now joined forces with a plan to overthrow the house of David—the royal lineage in Jerusalem (vss. 1-2). Although these enemies did great damage to Ahaz’s kingdom, they were not successful in overcoming king Ahaz at that time (2 Chron. 28:6; Isa. 7:1). Besides this, other enemies from nearby nations such as the Edomites and the Philistines were also pressing against Ahaz (2 Chron. 28:17-18). God allowed these circumstances to press upon His people,
because under Ahaz, they had forsaken the Lord (2 Chron. 28:6). These things are typical of the political turmoil and pressures that the surrounding Arabic nations will put upon the Jews when they are found in their land during the Great Tribulation. There are going to be “wars and rumours of wars” and “nation shall rise up against nation, and kingdom against kingdom” (Matt. 24:6-7; compare Psalm 83:1-4).

Vs. 3—Isaiah was sent with his son, “Shearjashub,” to Ahaz with a message from God. As already stated, Isaiah is a type of the godly Jewish remnant that will testify to the apostate nation of Jews who have received the Antichrist. Isaiah was to deliver his message to the king “in the highway of the fuller’s field.” This is significant. This field is the place where the people washed their clothes. Taking this ground when speaking to the king indicates, symbolically, that God’s interests were in the spiritual cleansing of the people. Isaiah’s young son, whose name means, “a remnant shall return,” was to be an object lesson for the people, reminding them that blessing was in store for a remnant. If the people would not hear, the son would signify a solemn warning. Before the child would reach the age of accountable responsibility, knowing to “refuse the evil, and choose the good,” the land would be desolated!

Vss. 4-9—The substance of Isaiah’s message for the king was that he and the people should avail themselves of the protection of the Lord. He told him not to be afraid, but to turn to the Lord and rely in faith upon Him. He also told him that the designs of his enemies (“smoking firebrands”) would not stand, neither would their plan come to pass, for the Lord would crush these enemies. The aim of their enemies was to displace the royal line of Immanuel by installing “the son of Tabeal” (which means ‘good for nothing’) in his place. But their counsel would not stand, and those enemies would be broken to the point where they would not even be regarded as a people (a national power). At the same time, the Lord warned Ahaz that if he would not believe, he would not be established, and thus, judgment would fall upon the land.

Vss. 10-16—The Lord also encouraged Ahaz to ask Him for a sign if he did not have the faith to trust His Word by the prophet Isaiah. Thereby, the Lord could prove Himself to Ahaz. However, faithless Ahaz piously refused to ask for a sign from the Lord, claiming that he would not want to “tempt the Lord” or to “weary” God. King Ahaz’s faithlessness is a picture of the godlessness and apostasy that the Antichrist will be characterized by; he will not regard “the God of his fathers” (Dan. 11:37; Psa. 10:4). Because Ahaz would not trust the Lord, nor ask for a sign, the Lord Himself would give him a sign. “Immanuel” would be given to the people, born of a “virgin” (vs. 14). This was fulfilled in the birth of Christ (Matt. 1:21-23).

Two Attacks of the Assyrian

Chap. 7:17-25—Due to the faithlessness of Ahaz, the land of Israel was going to be desolated. But it would not be by the two newly united enemies, Pekah and Rezin, for the Lord had promised that they would not succeed in their designs; and the Lord always keeps His word. Instead, the Lord would bring down the armies of “the king of Assyria.” This is the first mention in the book of this northern destroyer. It is, so to speak, our formal introduction to Israel’s great northeastern enemy. The Assyrian was going to be the instrument of the Lord’s chastisement upon His people.

The role of the Assyrian of the future will be, firstly, under the King of the North. This will be some political leader in the Middle East, perhaps from the country of Turkey or Syria (Dan. 8:23-25; 11:40-45). He will have a confederacy of Arab armies under him composed of ten Islamic nations that surround Israel (Psa. 83:5-8). This ten-nation confederacy is not to be confused with the ten-nation confederacy from the west—the Beast (Rev. 13:1-4).

The King of the North will be controlled, to some degree, by a greater power—Russia (Gog), who is “from the uttermost north.” The King of the North will be like a satellite to Gog (Ezek. 38:1-7; Dan. 8:24 – “not by his own power”). The two northeastern powers will form one enormous coalition which Isaiah and some of the Minor Prophets view as the Assyrian. When the King of the North and his Arab confederacy invade the land of Israel, it can be regarded as the first attack of the Assyrian. After the King of the North is judged by the Lord, Gog will occupy the territory that formerly belonged to the nations who were under the King of the North and will assume the role of the great Assyrian. When Gog and His armies attack a little while later, it could be called the second attack of the Assyrian.

When reading the Prophets, the way to distinguish between the two attacks of this great enemy is to remember that the first attack is successful, and the second one is not. Moreover, the first attack will happen just before the Lord comes back to deliver the remnant (His Appearing); whereas the second attack will occur after the Lord has returned. Something else that is helpful in distinguishing these attacks is that Israel will be restored between the two.

Historically, how it actually happened that the Assyrians invaded the land, was that after Ahaz refused to avail himself of the Lord’s help, he hired the Assyrian armies to thwart the attack of Rezin and Pekah (2 Kings 16:7-9). He wouldn’t believe the promise the Lord had made that they would not overthrow him. But what he didn’t realize was that the Assyrians had designs on the land of Israel too! They were quite willing to come down and afflict Ahaz’s enemies, but they weren’t going to stop there. They were going to take Ahaz’s kingdom too! Thus, by Ahaz calling for the Assyrians, he was really bringing judgment upon himself and the people in the land!

The First Attack of the Assyrian

Chaps. 7:17–8:22—This next passage shows that the Lord would be behind the Assyrian invasion, ordering its movements. Many details regarding the Assyrian’s first attack are herein given.

The Lord was going to bring these invading armies into the land because His people had forsaken Him, and they needed to be humbled and brought to repentance. He would “hiss” (or whistle) not only for the Assyrians to come from the northeast, but also for the Egyptians from the south. The “fly that is in the uttermost part of the rivers of Egypt” is symbolic of the armies of the king of Egypt. The “bee in the land of Assyria” is symbolic of the Assyrian armies. But notice the order. The fly is whistled for first, then the bee! (vs. 18) This is significant. The fly coming in first is precisely the order given in prophecy. “The king of the south” precipitates the action by coming up into the land first, then “the king of the north” (the Assyrian) will come in (Dan. 11:40). Although these things partially happened in history, there are details mentioned in these verses that have not yet been fulfilled, which again show that there is still a future application to these prophecies that awaits fulfillment.

The damage the Assyrian invasion would inflict is compared to a barber. The invading armies would “shave” the land of everything in it, with the people and the vegetation being cut down. After the devastation there would grow “briers and thorns” (vss. 19-20). The desolation will be so complete that the owner of “a young cow, and two sheep” will have plenty of range for them to graze. His scanty flock will roam the land that was once filled with fruitful fields. Moreover, the diet of the people will be reduced to the simplest of foods. “Butter and honey shall everyone eat that is left in the land” after the Assyrian passed through, because the vegetation and crops will be virtually gone! “Briers and thorns” will be in the places where there were once fruitful vineyards. Even “the hills that were hoed with a hoe” will be reduced to primitive farmland (vss. 21-25). This had its fulfillment in history, but it is also intended to portray the magnitude of the future desolation of the land. In the future, the land will not be left to grow thorns and briers. We know from other prophetic Scriptures that the whole earth (except the land of Edom – Isa. 34:9-15) will “blossom as the rose” in that day (Isa. 35:1-2; Ezek. 47:12; Psa. 65:9-13).

Chapter 8 gives further details of the first Assyrian invasion. To warn the people of its certainty and the nearness of the coming judgment, Isaiah was told to name his next son, “Mahershalalhashbaz,” which means, ‘rush on the prey.’ This was to illustrate what the Assyrians were going to do shortly. Isaiah prophesied that before the child learned to speak the simplest words, the Assyrians would have already taken the Syrian kingdom (Rezin) and the northern kingdom of Israel (Pekah) on their way south towards Judah (vss. 1-4).

Vss. 5-8—Isaiah, again, mentions the reason why this judgment was coming. The people had refused the protection of the Lord, “the waters of Shiloah” (peace), so in retribution He was going to give them the “waters of the river” Euphrates—a symbol of the armies of Assyria. This invasion was compared to a barber in the seventh chapter, but now it is likened to a mighty flood of water rising up out of the Euphrates River and overflowing the land of Israel. Compare Isaiah 17:12-13; 28:15, 18; Dan. 11:40. The “wings,” or bands of the huge Assyrian army, were going to fill the breadth of the land. This flood-like invasion would reach “even to the neck,” enveloping the majority of the population in the land. Only a remnant of the people would survive the devastation.

Vss. 9-10—Isaiah then turns to warn the nations who have associated themselves in the confederacy under the Assyrian, that they will be “broken in pieces.” The faith of the Jewish remnant is here depicted. It is such that even though the land will be devastated, they are convinced that God will judge this enemy. Thus, the confederacy under the King of the North is rebuked and warned by the prophet. “Rage (or associate) yourselves, O ye peoples, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.” They do not speak of the details of when or how; only that judgment will surely fall upon them. Their bold faith causes them to unhesitatingly say, “For God is with us.” This is what “Immanuel” means (Matt. 1:23). Even though Immanuel has not yet manifested Himself (Isa. 8:17), their faith and hopes are firmly established in His coming to deliver them (Psa. 80:17). They will be convinced that no enemy will invade Immanuel’s land without being judged.

The Lord then speaks to the Jewish remnant. They are told “not to walk in the way of this people”—the apostate mass of the Jews. Nor should they have anything to do with the conspiracy of the Antichrist who will link the nation to the Beast, “the god of fortresses”

“THE KING OF THE SOUTH” WILL PRECIPITATE THE ACTION BY COMING UP INTO THE LAND FIRST, THEN “THE KING OF THE NORTH” (THE ASSYRIAN’S 1St ATTACK) WILL COME DOWN FROM THE NORTH (Dan. 11:40-43).

(Dan. 11:38)—for what they think will be protection from the surrounding Arab nations (Dan. 9:27). It would be leaning on the arm of the flesh (Jer. 17:5). “Ye shall not say, Conspiracy, of everything which this people saith, Conspiracy; and fear ye not their fear, and be not in dread” (vss. 11-12). Hence, through the Tribulation period the remnant of God-fearing Jews will not go in with the apostate mass of the nation to align themselves with the Beast. They are told to sanctify “the Lord of Hosts” in their hearts and to lean upon Him alone (vss. 13-14; 57:9; Psa. 20:7).

Vss. 15-18—The majority of the Jews (the apostates) are going to “stumble, and fall” into the snare of the Antichrist and be deceived (2 Thess. 2:11; Rev. 9:2). Therefore, the godly Jewish remnant is encouraged to “bind up (strengthen) the testimony” among those that are faithful, and to “wait upon the Lord.” Though the Lord has been hiding “His face” from the nation and has not intervened for their deliverance, they are told to wait in faith for Him.

Vss. 19-20—The remnant will also be counselled (perhaps through the voice of prophets instructed of God among them – called “the Maschilim” – Dan. 12:3; Isa. 53:11) that when the Antichrist and his corrupt partisans put forth their idolatrous deceptions, they are to have nothing to do with it. This is because they will not speak according to “the Law and the Testimony”—God’s Holy Word.

The Doom of the Apostate Jews

Chap. 8:21-22—The last couple of verses of chapter 8 give the dreadful end of the apostate Jews who have received and trusted in the Antichrist. When the Assyrian begins to desolate the land, the Antichrist will arise and flee, thus leaving the Jews in a terrible situation! (Zech. 11:17; John 10:13) The poor apostate Jews who had thought that their (false) messiah would miraculously deliver them from all their troubles will discover that they have been deceived by a “worthless shepherd” (Zech. 11:17). They will end up cursing him (“their king”) and God. In a fog of spiritual darkness and despair, they will look to the heavens and to the earth but will find no help. Two-thirds of the Jews in the land will be slaughtered at that time by the invading armies of the Assyrian (Zech. 13:8; Joel 2:1-11; Dan. 11:40-41; Psa. 74:1-11; 79:1-3). What a sorrowful end to those Jews who receive the Antichrist!

The Jewish Remnant Spared

Chap. 9:1-2—The first seven verses of chapter 9 give the contrasting portion of the remnant that will be spared. While the apostate Jews will come to their end enveloped in the spiritual darkness that Antichrist will have brought in (chap. 8:22), the remnant will get deliverance. “The gloom is not to be to her that was in anguish” (vs. 1a) The remnant who have experienced anguish through the terrible persecution brought about by the Beast and the Antichrist, will get deliverance. Just after “the overflowing scourge” (the 1St attack of the Assyrian – Isa. 7:17-25; 8:7-8; 10:5-12; 28:15) has swept through the land into Egypt, the God-fearing remnant, who have had to walk through a time of unparalleled spiritual darkness during the Great Tribulation, will see “a great light.” This is a reference to the Appearing of Christ (2 Thess. 2:8 – “the brightness of His coming”).

At that time, the Lord will suddenly appear, not in Jerusalem, but in the north end of the land of Israel. Just as in the days of our Lord’s earthly ministry (His first advent), it was Galilee, not Jerusalem, which was given the honor of knowing His presence first. “At first He degraded the land of Zebulun and the land of Naphtali; but later He honoured, the way of the sea, beyond Jordan, Galilee of the nations” (vs. 1b). The Lord will allow the northern part of the land (indeed all of the land) to be “degraded” by the Assyrian—the first attack. Afterwards, the northern portion of the land will be honoured first by His glorious presence when He comes. This is the same area as Megiddo—Armageddon. Armageddon has special reference to the Lord’s judgment of the Western powers under the Beast whom He will destroy with the brightness of His coming (Rev. 16:15-21; 19:19-20; 2 Thess. 2:8). This “light” in the northern portion of the land alludes to this judgment, though not specifically mentioned here, because the enemy that is being judged in this prophecy is the Assyrian. It is not His personal presentation to the remnant, which will happen a short time later when He puts His foot on the Mount of Olives (vs. 2).

We might wonder how the remnant will be preserved from the invading armies of the Assyrian when their apostate brethren are cut down. We must keep in mind that prior to the attack, Antichrist (with the Beast) will unleash a terrible persecution against the God-fearing remnant (Matt. 24:21-22). The result of such persecution will scatter the remnant—but God will help them providentially (Rev. 12:6, 13-17). As mentioned earlier, they will flee to the mountains and to the remote parts of the land to find refuge (Matt. 24:16-22; Psa. 42:6; 44:11, 19; 55:6-7; 57 heading; 61:2; 83:3; Isa. 16:4, etc.). Consequently, when the Assyrian sweeps through the land, the apostate Jews will be cut down, but the hidden remnant will be preserved. In this sense, the terrible persecution will work for their good.

The Restoration of Israel

Chap. 9:3—Some of the results of the Lord’s return are given in chapter 9:3-6. He will not only deliver the godly remnant of Jews, but He will also multiply the nation of Israel and increase its joy. “Thou hast multiplied the nation” and “hast increased their joy.” This refers to the Lord’s gathering of the ten scattered tribes of Israel who up to this time have not been in the land (Matt. 24:31). As they are gathered in, the nation (a remnant from all twelve tribes) will be multiplied in its numbers (Isa. 26:15; 49:18-22; 54:1-3). There will be great joy in Israel in that day (Psa. 30:11; Isa. 66:8-10).

The Second Attack of the Assyrian

Chap. 9:4-5—In verses 4-5, warfare is mentioned again. There is also mention of the Lord’s breaking the “oppressor.” This is a brief allusion to the Assyrian in its final form under Gog making a second attack upon restored Israel (Ezek. 38). At this time, the Lord will remove “the yoke” and the “burden” of their oppressor (the Assyrian) forever. The way the Lord will do this will be “as in the day of Midian.” It is an often-used expression that refers to His judgment upon His enemies (Isa. 9:4-5; 10:26-27; Psa. 83:9). That battle is significant in Israel’s history. It is a battle in which Israel did nothing but stand still and the Lord won the victory for them (Judg. 7). It is referenced here because it will be the same in a coming day (Isa. 26:20; Psa. 46:1-5; 93:3-4; 140:7).

The Millennium

Chap. 9:6-7—Following this judgment, Christ is seen as having His rightful place in the earth as King over all the earth (Zech. 14:9). In that day, His people Israel will understand who He is and will gladly receive Him as their Messiah (Psa. 110:3). They will readily say, “Unto us a child is born, unto us a Son is given.” His millennial kingdom will be established and “the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace” (vs. 6).

He will bring peace and justice to the earth in that day. “Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the LORD of hosts will perform this” (vs. 7).

Thus, this parenthesis in chapters 6–9:7 takes us prophetically right through “the Indignation” (the period of 75 days from the end of the Great Tribulation to the Millennium) to the establishment of the kingdom of Christ.

Isaiah 63:1-6 - The Vintage (Winepress) Judgment

The Kingdom of Christ Challenged

Chapter 63 is a continuation of the foregoing chapter and follows on with the theme of Christ the Messiah delivering Zion from an attack of armies. All that has been before us in chapters 60-62 will take place between the two attacks of the Assyrian. The re-building program will commence but will in no way be complete when the events of this chapter take place.

As the program for the rebuilding of the nation is getting under way, a great confederacy of nations will challenge the rights of Christ in Jerusalem. Though they are not mentioned here by name, it could be none other than Gog and his confederacy of nations—the second attack of the Assyrian (Ezek. 38). They are the only hostile powers left in the earth at this juncture. As we have seen in chapter 34, the armies of this last enemy of Israel will converge in Edom. Gog will lead a train of armies out of Edom into the land of Israel. When his armies reach the borders of the land of Israel, the Lord will roar out of Zion in unsparing judgment (Joel 3:16; Isa. 26:21). The Lord will “march through the land in indignation” and tread down the wake of confederate armies that follow Gog (Hab. 3:12). He will go all the way out to Edom, a distance of approximately 200 miles, or 1600 furlongs (Rev. 14:17-20).

The scene before us in the first six verses of this chapter refers to the Lord’s triumphant return from the land of Edom to which His judgment has stretched. A couple of questions are asked in more of an exclamation than an inquiry: “Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in His apparel, travelling in the greatness of His strength? I that speak in righteousness, mighty to save. Wherefore art Thou red in Thine apparel, and Thy garments like him that treadeth in the winefat?” (vss. 1-2)

The Lord Himself answers these rhetorical questions as to what He has done in judgment. “I have trodden the winepress alone, and of the peoples not a man was with Me; and I have trodden them in Mine anger, and trampled them in My fury; and their blood is sprinkled upon My garments, and I have stained all Mine apparel” (vs. 3). It is an eastern figure. The people gathered their grapes and threw them into their winepresses, and then with bare feet, they got into the winepress and crushed the grapes until the juice flowed. Their garments would naturally get stained. A “play on words” is used here. Edom means “red.” Bozrah (the capital city of Edom) is similar to the word for grape gathering. Now the tables have been turned on Edom; it has become the winepress of the Lord’s judgment. This passage correlates with Revelation 14:18-20, when the Lord will tread “the great winepress of the wrath of God.” It is the Lord’s last major act in judgment as a Warrior-King.

“The day of vengeance” will have come, in the which the Lord will execute His unsparing judgment on the gathered enemies of
restored Israel (vs. 4a). This is unlike the Harvest judgment, which will be the Lord’s first major act in judgment at His Appearing (Rev. 14:14-16; 2 Thess. 1:7-9; 2 Thess. 2:8). Just as a farmer separates the chaff from the wheat at harvest time, the Harvest judgment is a selective judgment. The angels who execute that judgment will discriminate between the wicked and the righteous. The wicked are plucked out from among the others in the prophetic earth and are cast into the lake of fire (Matt. 13:37-43; 22:11-13; 24:39-41, 50-51). This will have taken place immediately upon the Lord’s Appearing. The Vintage (Winepress) judgment that is before us here, there is no discrimination; all are trodden down in unsparing judgment because all of these will be wicked. Those that are destroyed here are the godless armies that will follow Gog and who have banded together in an
attempt to overthrow the newly restored nation of Israel (Ezek. 38:10-12; Isa. 32:18). They will come up into the land in defiance of the fact that the Lord has appeared and is in Jerusalem. The faithless ones among the ten tribes of Israel, who will be sifted out from the real Israelites will be left at the borders of the land (Ezek. 11:9-11; 20:34-38) and will be judged at this time. Thus, “the vine of the earth” will be cast into the winepress (Rev. 14:18-19).

On the other side of this terrible day of judgment is the wonderful fact that restored Israel will be set free from the harassment of enemies forever. “The year of My redeemed is come” (vs. 4b). The Lord will execute this judgment entirely by Himself (vss. 5-6). It will put an end to any further threat by enemies (Nah. 1:15; Joel 3:17; Psa. 46:9; 147:14; Isa. 2:4; Mic. 4:3).

Isaiah 63:7-64:12 - The Repentance That Brings Deliverance

The Reasoning of the Spirit in the Remnant

Again, the break in the chapter has fallen in an unhappy place in the Authorized Version (KJV). Chapter 64 would better have
begun at verse 7 of chapter 63, which marks a new section of verses.

In this next section, the Spirit of God takes us through the process of the remnant’s repentance one more time. It is kind of a summary of the various elements (distinguishing marks) of their conversion. Let us remember that confession is an act, but repentance is a process; we get both in this passage. The breaking of the will often involves a process. Sometimes it takes quite a bit before a person gets to the bottom and he submits to what he knows the Lord wants.

Isaiah portrays the remnant in urgent intercession before the Lord. It is this kind of deep supplication that they will pray in the Great Tribulation. As they pass through that terrible time of suffering under the reign of the false messiah (the Antichrist), they will muse over God’s goodness and His loving-kindness in spite of all their troubles. This will be the first of the workings of the Spirit in them.

The process of repentance begins meditatively, as they reflect on past deliverances of the nation. Retrospect warms their hearts to think on the goodness of God. Since the goodness of God leads to repentance (Rom. 2:4), it will cause them to rethink their position. The words increase with strength as the remnant’s urgency deepens, until they break forth in a full confession.

The Remnant Take Account of Past Deliverances

Chap. 63:7-14—They speak with grateful recognition of Jehovah’s loving-kindness and tender mercy. “I will mention the loving-kindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which He hath bestowed on them
according to His mercies, and according to the multitude of His loving-kindnesses” (vs. 7). As they look back, they are reminded that the history of the nation has been marked by the loving-kindness of the Lord from its beginning. He adopted them as His people and gave them His standards of upright living in the Law. “For He said, Surely they are My people, children that will not lie” (vs. 8a). Moreover, He became their Saviour by entering into their afflictions, granting them His presence, and redeeming them from their Egyptian bondage. “So He was their Saviour. In all their affliction, He was afflicted, and the Angel of His presence saved them: in His love and in His pity He redeemed them” (vs. 8b-9a). He also carried them through the wilderness, caring for them with many temporal mercies until they reached the land of promise. “He bore them and carried them all the days of old” (vs. 9b; Ex. 23:20; 32:34; 33:2).

But the people returned rebellion for the Lord’s loving-kindness. “They rebelled and vexed His Holy Spirit.” This justly brought His discipline upon them. “He was turned to be their enemy, and He fought against them” (vs. 10). This was to teach and correct them, but it was only for a time that they should feel His hand in divine correction. “He remembered the days of old, Moses, and His people, saying, Where is He that brought them up out of the sea with the shepherd of His flock? Where is He that put His Holy Spirit within him? That led them through the deep, as a horse in the wilderness, that they should not stumble?” (vss. 11-13) In answer to their cry of old, He came in mightily, delivering them out of Egypt (vs. 14).

The Remnant Cry For Deliverance

Chap. 63:15–64:4—The remnant’s contemplation of the extraordinary goodness of the Lord in His dealings with Israel from ancient days, gives them an assurance that He will somehow accomplish deliverance for them in their present need. Remembering how He answered the cry of Moses and delivered Israel miraculously will lead the Jewish remnant to cry out to Jehovah for deliverance. In a similar strain as Moses took long before, they cry out: “Look down from heaven, and behold from the habitation of Thy holiness and of Thy glory: where is Thy zeal and Thy strength, the sounding of Thy bowels and of Thy mercies toward me? Are they restrained?” (vs. 15) They will throw themselves upon the goodness and mercy of the Lord, believing that previous mercies acknowledged will lead to fresh mercy being given.

Having mentioned Moses who is identified with the Law, they then appeal to God on another ground altogether. They will approach Him on the ground of their link with Abraham and plead that He would act according to the promises made to him. This is not only because the unconditional covenant made with Abraham, in Genesis 15, includes the Lord Himself personally, but also embraces Abraham’s seed. It put his descendants, through Isaac, in a place where they could claim the blessings of that covenant before God; and there were no conditions attached to it. “Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou, O LORD, art our Father, our Redeemer; Thy name is from everlasting” (vs. 16). They have no other ground to take before God. They cannot appeal on the ground of the Law because they had failed to keep its conditions, but they could appeal to Him on the ground of these ancient unconditional promises. Hence, they cry out that He would act in this grace.

Then in verse 17, the hardness of heart on the part of the people is traced back to a governmental act of God. “O LORD, why hast Thou made us to err from Thy ways, and hardened our heart from Thy fear?” But was this justified? Clearly it was, for that was the initial message Isaiah was to deliver to the people. “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed” (Isa. 6:9-10). Long before, the Lord had warned the people not to harden their hearts (Psa. 95:8). But the people had paid no attention. In result, the time came in God’s holy government of His people that He sealed the hardness of their hearts upon them and gave them to taste the fruit of their ways. It was a disciplinary action intended to produce repentance.

But now, a remnant will be quickened and revived. They will be repentant (as we will presently see in this passage), and in essence, they will call for a lifting of Jehovah’s hand in governmental forgiveness. They will pray for the Lord to come and regather the nation and to bless it according to His original promise. “Return for Thy servants’ sake, the tribes of Thine inheritance” (vs. 17). A sign that they will be in a right state of soul is that they will have the whole nation (all twelve tribes) on their hearts, just as the little remnant of Jews who returned from Babylon long ago (Ezra 6:17).

They will lament that upon returning to the land at the beginning of the Tribulation period, the people had possessed their land and the sanctuary for only “a little while.” And now, at the end of the Great Tribulation their “adversaries (the King of the North) have trodden down Thy sanctuary” (vs. 18). As a result of this judgment, the condition of the people resembled that of the Gentile nations. They have “become like those over whom Thou never barest rule, those not called by Thy name” (vs. 19).

Chapter 64—With the nation being in such a state, the remnant will cry out for the Lord to come in and to prostrate the nations around them in judgment. “Oh that Thou wouldest rend the heavens, that Thou wouldest come down, that the mountains might flow down at Thy presence, as when the melting fire burneth, the fire causeth the waters to boil, to make Thy name known to Thine adversaries, that the nations may tremble at Thy presence!” (vs. 1). “Mountains” are a figure of the nations in their established governmental power (Psa. 72:3; Jer. 51:25; Rev. 8:8). The “waters” are a figure of the nations in their restless state of revolution against the order of God (Rev. 17:15; Isa. 17:12-13; Psa. 46:3; 65:6-7). “Fire” is a figure of judgment (Rev. 20:14-15). Hence, calling for fire to melt the mountains and to boil the waters is a vivid picture of the remnant calling for the Lord to execute judgment upon the Gentile nations (vss. 2-3).

Next, we see the remnant voicing its faith in the Lord’s goodness and ultimate intervention. They will say: “Never have men heard, nor perceived by the ear, nor hath eye seen a God beside Thee, Who acteth for him that waiteth for Him” (vs. 4). It is incomprehensible to men with finite minds to know (apart from faith) if the Lord would act for Israel’s blessing. Outwardly speaking, things at this point in their history look so impossible. The temple has been desecrated by the Antichrist, forcing idolatry on the nation. There will have been an awful carnage of people by the inroads of the armies of the King of the North. But being a faithful God that He is, the remnant will be convinced that He will act according to His promises and bring deliverance and blessing. The ear has not heard, nor eye seen how God will act, but the remnant is sure that He will. This is faith that pleases God (Heb. 11:6). The Apostle Paul draws upon the great principle in this verse to show that it’s impossible for men to know the counsels of God apart from divine revelation. Paul was referring to the purpose and counsel of God concerning the Church; Isaiah is speaking of it concerning the deliverance and blessing of Israel. Paul adds: “But God hath revealed them to us (the apostles) by His Spirit” (1 Cor. 2:9-10). The counsel of God having to do with the Church and Israel has been fully disclosed to us by the Spirit in the revelation of His Word.

The Confession and Repentance of the Remnant

Chap. 64:5-8—The basis of the remnant’s confidence in the Lord to come in for them with deliverance and blessing lies with the fact that they have acknowledged the national failure of Israel and will be walking with a good conscience. “Thou meetest him that rejoiceth to do righteousness, those that remember Thee in Thy ways: (behold, Thou wast wroth, and we have sinned:) in those is perpetuity, and we shall be saved” (vs. 5). In this, they will justify God’s anger with the nation and freely own that they have deserved His judgment. But faith gives them courage to still wait upon Him for deliverance.

This leads them to break out in a fuller confession of their sins. “We are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away” (vs. 6).

They also confess the low state of the nation with its indifference to the claims of the Lord. “There is none that calleth upon Thy name, that stirreth up himself to take hold of Thee.” They acknowledge that He is just in withholding His face in blessing upon them. “Thou hast hid Thy face from us, and hast consumed us, because of our iniquities” (vs. 7).

In all of this they will display a beautiful spirit of submission, acknowledging that because they have been in the wrong, He can do with them as He sees fit. “But now, O LORD, Thou art our Father; we are the clay, and Thou our potter; and we all are the work of Thy hand.” This shows a brokenness and true humility (vs. 8).

The Remnant Pray For Governmental Forgiveness

Chap. 64:9-12—Their faith will lead them to pray for the Lord’s governmental forgiveness, and that He would lift His hand of chastisement upon the nation and restore them. “Be not wroth very sore, O LORD, neither remember iniquity forever: behold, see, we
beseech Thee, we are all Thy people” (vs. 9).

They will reiterate to the Lord the broken condition of the nation and its great need of His divine intervention. “Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised Thee, is burned up with fire: and all our pleasant things are laid waste” (vss. 10-11). They will put the onus on Him to act since it is His nation, and His people, and His name that have been dishonored. Of course, the near application of this prayer of Isaiah points historically to the Babylonian captivity, when the Babylonians would desolate the land and destroy the temple. But the spirit of prophecy points on to the full and final application of these things in the future when the nation will be in ruins again by the hand of the King of the North.

The remnant will plead with the Lord that He would vindicate Himself and His glory which have been offended by the Gentile invaders who have touched His holy land. “Wilt Thou refrain Thyself for these things, O LORD?” They add a plea for themselves too, that he would act in mercy and deliver them. “Wilt Thou hold Thy peace, and afflict us very sore?” (vs. 12)

Isaiah 65 - The Lord's Explanation of His Dealings with Israel

Chapter 65—In this chapter, we see the Lord answering the remnant’s prayer of the previous chapter by listing various reasons why He allowed all those things to happen to the nation. Whether these answers will come to the remnant before the Lord appears, or after, is difficult to ascertain. If it is before, as things near the end of the Great Tribulation, these explanations will probably come through prophets among them. As we have said earlier, the Maschilim (“the wise and instructed ones”) will be among the remnant and will be divinely instructed, so they will communicate their understanding of things to the people.

The answer of the Lord does not immediately mention the restoration of the nation, as the remnant so desire, but rather, it explains why He has had to deal with the nation as He has. The simple fact is that the people, as a whole, have gone far from Him morally and spiritually.

He begins by announcing to them that He is sought after by the Gentiles. “I am sought of them that asked not for Me; I am found of them that sought Me not: I said, Behold Me, Behold Me, unto a nation that was not called by My name” (vs. 1). The Gentiles were seizing the blessing of the Lord while the mass of the Jews was missing out. The Lord mentions this here as a final attempt to provoke the people to jealousy (in a good sense) so that the nation might turn to Him, even at that late moment.

The reason why the peoples (the Gentiles) who never asked after God would be seeking Him is because He has sought after them. In that day, God will send out the Gospel of the Kingdom to “all the world” (Matt. 24:14). When this gospel goes out, a great number of Gentiles will hear and be converted (Rev. 7:9). The Apostle Paul quotes this verse in Romans 10:20 as to its principle, to show that while Israel will not hear the Gospel of the Grace of God that Christians preach today, God will not be frustrated and will work among the Gentiles so that they hear and receive Christ as their Saviour. Those that believe the Christian gospel are added to the Church (Acts 2:47). Their destiny is to live and reign with Christ in heaven during the millennial kingdom; whereas those who will believe the Gospel of the Kingdom preached during the Tribulation will have an opportunity to live in the kingdom on earth in the Millennium.

The Sins of the People

Chap. 65:2-5a—The Lord points to the various sins that were hindering the great mass of the people from getting the blessing which the Gentiles were coming into:

1) The nation has been rebellious. “I have spread out My hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts” (vs. 2). Being without faith, they will refuse to walk in the ways of the Lord. In fact, when the Roman prince (the personal Beast) takes away “the sacrifice and the oblation” in the middle of the prophetic week, the people (apart from the remnant) will not complain (Dan. 9:27). To them who have no life, trying to walk in the ways of the Lord according to the Law of Moses (and all the traditions which the elders added to it) will be terribly burdensome. They will merely go through the motions of Judaic worship, but their hearts will be far from God (Isa. 29:13; 65:2; 66:3); so, they will be glad for the change.

2) They will be idolaters. “The people that provoke Me to anger continually to My face, sacrificing in gardens and burning incense upon the [altars of] bricks; who sit down among the graves, and lodge in the secret places; who eat swine’s flesh, and broth of abominable things is in their vessels” (vss. 3-4). The manner too, in which they went about their idolatrous practices historically, was outright defiance to the ways of the Lord. It was bad enough to sacrifice to false gods (Ex. 20:3-7), but they would do it on altars of brick, which were strictly forbidden in the Law (Ex. 20:25). They willingly defiled themselves among the dead, rendering them ceremonially unclean (Lev. 21:1; Num. 5:2). With their idolatrous practices they were also eating forbidden and abominable foods (Deut. 14.). The idolatry that the Antichrist will introduce in the Great Tribulation (which the mass of the Jews will adopt) in the worship of the image of the Beast will be seven times worse! (Matt. 12:43-45)

3) They are proud and arrogant. They looked at people of other nations with disdain, saying: “Stand by thyself, come not near to me; for I am holier than thou.” They simply thought that they were better than those of other nations (vs. 5a).

Judgment Meted Out to the Nation

Chap. 65:5b-7—Is it any wonder that the Lord’s anger was kindled? “These are a smoke in My nose, a fire that burneth all the day” (vs. 5b). Divine justice demands that they be made to feel their departure from God. “Behold, it is written before Me: I will not keep silence, but will recompense, even recompense into their bosom. Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed Me upon the hills.” This is the reason why He has allowed the terrible things to befall the nation. “Therefore will I measure their former work into their bosom” (vss. 6-7).

The Remnant Spared

Chap. 65:8-10—However, the faithfulness of God is such that when exercising His wrath against sin, He also remembers mercy (Hab. 3:2). He does not annihilate the nation, but rather, He spares a remnant. “Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for My servants’ sakes, that I may not destroy them all” (vs. 8). The nation is compared to a cluster of grapes that the vinedresser was about to throw away as worthless, but then he finds in it a little that could be made into “new wine.” Likewise, the nation cannot be judged indiscriminately because there is a faithful remnant in it that the Lord identifies with, calling them “My servants.” They are “a seed” that He will bring out of the faithless mass of the nation. All that the prophets wrote concerning the blessing of the nation and its promised inheritance will be realized by this remnant. Those who compose the remnant will form the nucleus of the nation and will quickly multiply into a great nation during the Millennium “I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains: and Mine elect shall inherit it, and My servants shall dwell there” (vss. 9-10).

The Apostate Mass Destroyed

Chap. 65:11-16—The faithless apostate Jews in the land of Israel, however, will be destroyed. “Ye are they that forsake the LORD, that forget My holy mountain” (vs. 11a). Having received the Antichrist, the great mass of the people will embrace the idolatry that he will introduce—the worship of the Beast and his image. In doing so, they will forsake the worship of Jehovah.

It is striking that the people in Isaiah’s day had two objects of veneration, and that the apostate mass in the Great Tribulation will also have two objects of worship. Isaiah accused the idolaters of being those that “prepare a table for Gad (Fortune – the planet Jupiter) and fill up mixed wine to Meni (Fate – the planet Venus)” (vs. 11b). It is uncertain, but possible, that these two false deities are a foreshadow of the two objects of worship (the Beast and the Antichrist) which the apostate Jews will have during the Great Tribulation (Rev. 13:4, 8, 12; 2 Thess. 2:4).

This kind of wholesale departure from the living God will surely bring His judgment upon the nation. “Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before Mine eyes, and did choose that wherein I
delighted not” (vs. 12). The appointed instrument of His judgment is the hated Assyrian (the King of the North and his Arab confederacy). The judgment is just, because when the Lord “called” the
nation through the Gospel of the Kingdom (preached by the faithful remnant), they “did not answer.” Thus, in the plainest of language, the Lord explains the reason why He has allowed all these things to come upon the nation.

The remnant is carefully distinguished from the apostate mass. Their destinies are opposite. In the end, one will be singled out for blessing and the other appointed to judgment. One final warning is given to the apostate mass: “Behold, My servants shall eat, and ye shall be hungry; behold, My servants shall drink, and ye shall be thirsty; behold, My servants shall rejoice, and ye shall be ashamed: behold, My servants shall sing aloud for gladness of heart, and ye shall cry out for sorrow of heart, and shall howl for vexation of spirit. And ye shall leave your name for a curse unto Mine elect; for the Lord Jehovah will slay thee, and will call His servants by another name” (vss. 13-15).

When the apostates are expunged by the judgments of the Lord, the moral order of things in the land will be completely reversed from what existed during the Great Tribulation. There will be a return to the observance of the God of Israel. “He who blesseth himself in the land shall bless himself by the God of truth; and he that sweareth in the land shall swear by the God of truth: because the former troubles shall be forgotten” (vs. 16). When the “former troubles” of the Great Tribulation (“Jacob’s trouble” – Jer. 30:7) are behind the nation, then the people (a remnant of all twelve tribes) will order their lives in regard to the claims of Jehovah, which was forbidden under the Antichrist.

The Millennial Kingdom Age

Chap. 65:17-25—After the judgments of the Lord (direct and indirect) are poured out, the promised kingdom age will be brought in. What follows in chapter 65 is a beautiful portrait of the happy conditions that will mark the Millennium:

1) There will be a new moral order in the heavens and the earth. “Behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind” (vs. 17). The new moral order that will mark that day is the Lord’s doing (Psa. 118:22-24). He will “create” this new condition by executing His judgments, both in heaven (Rev. 12:7-10), and upon the earth (Rev. 19:11-21; Matt. 13:39-41). He will take away the progenitors of evil and cleanse the whole scene of wickedness. Thereafter, righteousness will reign (Isa. 32:1; 61:11). The heavens will be cleansed and be made “new,” as Satan and his power of evil will no longer be there, having been confined to the bottomless pit (Rev. 20:1-3). The earth, too, will experience a total change morally from when the Beast and the Antichrist ruled in wickedness. With these, and the other emissaries of evil judged, the scene on earth will no longer be characterized by evil. This verse is similar to 2 Peter 3:12, but it is not referring to the same thing. The verse in Peter’s second epistle refers to the Eternal State, whereas this verse in Isaiah is speaking of the Millennium. (As a rule, the Old Testament does not speak of the Eternal State.) Moreover, 2 Peter 3:12 is referring to the heavens and the earth being made physically new, whereas this verse is speaking of the heavens and the earth being made morally new.

2) It will be an era marked by happiness. “Be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in My people: and the voice of weeping shall be no more heard in her, nor the voice of crying” (vss. 18-19). Life on earth will be a joy without sorrow (Isa. 12:3; 25:8-9; 30:19; 35:10; 41:16; 51:3; 61:10; 65:18-19; Psa. 144:15; Rev. 7:17).

3) Human longevity will exceed that of antediluvian times. “There shall be no more thence an infant of days, nor an old man that hath not filled his days” (vs. 20a). This means there will be no more death of natural causes. Before the flood men lived long on the earth, but none of them reached 1000 years of age. However, in the millennial kingdom of Christ the godly will live the entire duration of 1000 years. A man’s lifespan will be “as the days of a tree” (vs. 22).

4) The rule of the heavens will maintain civil order on earth in the kingdom. If evil should manifest itself during the reign of Christ, it will be judged openly as it occurs. Those that sin will do so without a tempter because Satan will be bound at this time. God’s judgment will fall upon those that offend by the morning of the following day. Thus, there will be a daily cleansing of the earth throughout the kingdom age (Psa. 34:12-16; 101:3-8; Zech. 5:1-4; Zeph. 3:5). The rejuvenation of life, in general, during the Millennium, will be such that an offender of 100 years of age will die for his sin having all of his youthful attributes. “The youth shall die a hundred years old, and the sinner being a hundred years old shall be accursed” (vs. 20b). However, no righteous person (born again) will die in the Millennium. Those that die in that period will not have divine life. Men will not die by natural causes. If the righteous were to die in the Millennium they would miss out on being raised, because the first resurrection (which has to do with the raising of the just) will then be complete. They would remain in the separated (or intermediate) state forever—which is not God’s intention (1 Cor. 15:22). The Lord will see to it that His saints are preserved. “He preserveth the souls of His saints” (Psa. 97:10). “Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner” (Prov. 13:6).

5) There will be world peace. Life will be secure from the threat of war. “He maketh wars to cease unto the end of the earth” (Psa. 46:9; 72:6-8; 147:14; Isa. 2:4; Mic. 4:3; Hos. 2:18; Isa. 60:18). “They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of thereof: They shall not build, and another inhabit; they shall not plant, and another eat” (vss. 21-22). With all the trouble in the Middle East today, this will be a welcomed relief. The millennial saints will enjoy earthly blessings without fear of being molested.

6) There will exist a happy relationship between the Lord and His people. “They are the seed of the blessed of the LORD, and their offspring with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear” (vss. 23-24). God’s intention from the beginning in the garden of Eden, was to have a condition of things on earth where He could have happy fellowship with His creatures (Gen. 3:8). What was spoiled and lost through sin will be restored in the Millennium. Heaven and earth will be in happy communion (John 1:51). However, it will not be until the Eternal State that God will dwell with men perfectly (Rev. 21:3). The Millennium is for the vindication of God’s character, but the Eternal State is for the satisfaction of His heart, when absolutely everything will be brought into accord with the mind of God (2 Peter 3:13).

7) There will be a lifting of the curse. The whole creation that is presently travailing in pain together under “the bondage of corruption,” will be delivered then (Rom. 8:21-22). The lower creation that was originally placed under the headship of man and has suffered as a result of his fall, will experience the mercy of God. Stronger animals will no longer prey upon the weaker ones. Animals whose natures are opposed to one another, like “the wolf and the lamb,” shall “feed together!” (vs. 25a). The most voracious, such as the lion, will be satisfied with fodder, just as the ox is. “The lion shall eat straw like the bullock” (Isa. 11:6-9). Also, people will no longer be sick, lame, blind, deaf, and dumb, etc. All will be healed (Isa. 33:24; 35:5-6; Psa. 103:3; 146:8). The vegetable kingdom will also flourish (Isa. 35:1-2; 55:12-13; Psa. 65:9-13; 67:6; 72:16; 144:13-14; Amos 9:13-15).

To all this, there will be some exceptions. In Edom, the land will be cursed and will not bring forth fruit—only thorns and brambles (Isa. 34:9-15). Also, some of the marshy places at the edge of the Dead Sea will not be healed (Ezek. 47:11).

Furthermore, there will also be a graveyard (Hamongog) for the rebels that followed Gog in His revolt against the kingdom of Christ (Ezek. 39:11). Those who come up to worship the Lord in Jerusalem will turn aside to see these sights and will be reminded of the price one pays for rebellion against God (Isa. 66:23-24). Another reminder will be in the fact that God’s judgment upon the serpent will not be revoked. The serpent was used by Satan to deceive Eve, and the curse was pronounced upon it, “Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (Gen. 3:14). In the ranks of the lower creation this curse will be retained as a sign and a reminder of the tragic effects of sin. “Dust shall be the serpent’s meat.” However, the serpent will not be able to “hurt nor destroy;” but its degraded state will remain throughout the Millennium (vs. 25b).

Isaiah 66 - A Summary of the Leading Themes of Prophecy Regarding the Messiah, Israel, and the Gentiles

This last chapter of Isaiah constitutes a synoptic finale (a grand summary) of the leading themes of prophecy regarding the Messiah, Israel, and the Gentile nations.

The Jews Return En Masse to Their Homeland

Chapter 66—The chapter begins with the Lord speaking to the mass of the Jews who have returned to the land of Israel in the early part of Daniel’s seventieth week. The people will “build” a temple so that their ancient worship of Jehovah can be resumed with all of its sacrifices and oblations. It will be something that they will set up under an agreement that they will make with the revived Roman empire (Dan. 9:27). The whole idea of having a temple for the Lord is to honor Him in it, with true worship, but He will be all but forgotten by the mass of the people. In view of this sad condition among them, the Lord’s call will be: “Thus saith the Lord, The heavens is My throne, and the earth is My footstool: where is the house that ye build unto Me? And where is the place of My rest?” (vs. 1) In the whole system of things, the Lord will have no real “place” in it. Therefore, He will not own this temple, and thus, will not make His presence known there.

A Godly Remnant Distinguished Among the Mass

Chap. 66:2-4—The Lord proceeds to describe the kind of person in whom He takes pleasure. “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My Word” (vs. 2). By the grace of God there will be some who will have these moral and spiritual features. They will constitute a remnant among the mass. This God-fearing remnant will be characterized by true faith and devotion of heart to Jehovah. The temple having been erected, and the Jewish sacrifices and worship re-established, the remnant will enjoy liberty in the land, going with the multitude into the temple (Psa. 5:7; 22:25; 26:12; 27:4, etc.).

As time progresses in the seventieth week of Daniel, it will become increasingly apparent that the great mass of the Jews who have gathered back in the land will lack real faith. Their practices will be horrendous. They will participate in the worship of Jehovah, but they will go through the motions of worship in an outward way only; their hearts will be far from the Lord. “He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations” (vs. 3).

All this will lead the remnant to walk in moral separation from the mass of the people, even though they will worship together in the temple. The first book of the Psalms (1-41) expresses the sentiments of the godly Jews in this mixture (Psa. 1:1-3; 16:4; 26:4-8, etc.).

The people of the land will be solemnly warned of the consequences of continuing in their faithless ways. “I also will choose their calamities, and will bring their fears upon them; because I called, and none answered, I spoke, and they did not hear, but did that which was evil in Mine eyes, and chose that wherein I delight not” (vs. 4). This word of warning is in keeping with the ways of God with men, for He never brings judgment without preceding it with a warning and making a way of escape. These warnings will come to the people through the collective voice of the godly remnant who will preach the gospel of the kingdom to the nation (Psa. 95).

The Godly Remnant Persecuted by the Mass

Chap. 66:5—As the remnant testify to the nation, resentment will develop on the part of the mass who are faithless. This resentment will build to the point where it will manifest itself in open persecution against the remnant (Psa. 35:16-20; 37:12-16). Furthermore, at about the middle of the prophetic week a man will rise up among the people in the land performing lying signs and wonders; and he will be received by the nation as their (false) messiah and king (Rev. 13:11-18; John 5:43; Dan. 11:36; Isa. 8:21; 30:33; 57:9). This is the Antichrist (1 John 2:18). Together with the Beast, the leader of the revived Roman empire (a ten-nation European confederacy), the Antichrist will unleash a most terrible time of persecution against the remnant, called “the Great Tribulation” (Matt. 24:21). A search will be organized by the wicked authorities under the Antichrist to hunt down and murder them (Psa. 10:8-11; John 16:1-3). Martyrdom will abound (Psa. 12:1; Isa. 57:1). The remnant will be forced out of society to live in caves and hovels, worse than in the days of the Holocaust! Only this time, their own brethren will help in hunting them! No longer will the remnant be able to frequent the temple, for it would be unsafe for them to go there. Furthermore, in the last half of Daniel’s prophetic week, the Antichrist will have desecrated the temple by setting up “the abomination of desolation” therein; meaning that the godly would not go there even it were safe to do so because they would defile themselves with the idolatry going on there (Dan. 12:11; Rev. 13:12-16).

At this point in the history of the remnant they will not as yet own the Lord Jesus Christ as their Messiah, but some of them (the Maschilim – Dan. 12:3) will have come around to see Him as a prophet. Hence, they will read his teachings in the gospels—especially the Gospel of Matthew. They will get instruction for this time from Matthew 24:15-21, which tells them that when the image of the Beast is set up in the temple (the abomination of desolation) they should flee because a great purge of the faithful will have begun.

The Lord will then turn to the remnant to encourage them by promising that He will deal with the apostate part of the nation who hate and persecute them. “Hear the word of the LORD, ye that tremble at His Word; Your brethren that hated you, that cast you out for My name’s sake, said, Let the LORD be glorified: and let us see your joy! But they shall be ashamed” (vs. 5). The scornful unbelief of the apostate mass is seen in their mockery of the remnant’s faith in Jehovah. It is the same type of “let us see and then we will believe” mockery that was cast at the Lord Jesus when He was on the cross (Mark 15:32); contrarywise, faith puts believing before seeing (John 11:40). The second book of the Psalms (Psalms 42-72) portrays the feelings of the remnant when they are persecuted and cast out by their fellow countrymen in the Great Tribulation.

The Lord’s promise to deal with the wicked Jews who will have accepted the Antichrist will greatly encourage the remnant. Their antagonists will surely be “ashamed” when the Lord brings His judgment upon them. At the moment of their calamity, they will “fret themselves, and curse their king (Antichrist) and their God,” and look upward helplessly (Isa. 8:21). However, what the remnant will not know at this point is how the Lord will judge and remove the apostate mass. This, as we have had over and over again in Isaiah’s prophecies, will be by the hand of their most hated enemies—the Islamic Arab nations confederated under the King of the North (the first attack of the Assyrian). When these armies come in, the remnant will be crushed emotionally as they see from their hiding places their country desolated. Initially, they will not see it as an answer to their prayers regarding the apostates in the land. Their prayers will turn to the Lord to judge the heathen nations that have entered the land (Psa. 74:10-23; 79:4-13). The third book of the Psalms (73-89) portrays the despair of the remnant at that time.

The Second Advent of Christ

Chap. 66:6—After the nation has been laid low and made “ashamed” by the judgments of the Lord using the Assyrian, the Lord will appear suddenly for the deliverance of the remnant and the judgment the Assyrian. This is the second advent of Christ—His Appearing. When there is a “voice of noise” and a “tumult from the city” of Jerusalem on account of the Assyrian destroying it, the Lord will intervene with “a voice from the temple” as He “rendereth recompence to His enemies” (vs. 6). This is a reference to “the temple of heaven,” out of which a voice is heard before the Lord executes His judgment on earth (Rev. 11:19; 16:17). It couldn’t be the temple that the Jews will build on earth, for it will be destroyed by the King of the North just prior to the Appearing of Christ (Isa. 63:18; 64:11; Psa. 74:3-7; 79:1). There will be no temple on earth at this time. Moreover, when the Lord comes out of heaven at His Appearing, He will not come directly to the temple site in the city of Jerusalem, but rather, He will deal with the Western powers under the Beast that will come in from the West into the northern part of the land (Num. 24:24; Isa. 9:1-2; Rev. 16:13-15). After that, He will proceed south to deal with the King of the North who will be coming back out of Egypt (Isa. 30:31-33; Dan. 11:44-45; Joel 2:20). After these things happen, the Lord will come to the Mount of Olives and show Himself to the remnant. They will come down from their hiding places in the mountains and will be restored to Him (Zech. 12:10-14; 14:4-5; Isa. 52:7). The fourth book of the Psalms (90-106) deals with this subject—the coming of the First-begotten into the world to reign (Heb. 1:6).

Israel’s Spiritual Re-birth as a Nation

Chap. 66:7-9—With the sudden appearance of Christ for the
deliverance of Israel and the judgment of their enemies, the Spirit of God goes on to give us a little background as to who this glorious Person is that has visited the troubled remnant of Jews. “Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? Who hath seen such things?” (vss. 7-8a). Before the nation passed into its time of travail in the Great Tribulation, it had had previously been visited by this same glorious Person who has now appeared. We learn from this that the nation has had dealings with Him before. Israel was the vehicle by which the Lord Jesus Christ (the Man-child) came into the world (Rev. 12:2-5; Isa. 9:6; Mic. 5:2; Rom. 9:5). When we see the Church period as a parenthesis in God’s dealings with Israel, we will understand that the bringing forth of the Man-child immediately preceded the nation’s entering its “travail” and “pain” in the Great Tribulation. He had visited the nation long ago with their blessing in mind, but the nation sadly rejected Him (Acts 2:23; 3:13-15). His death, resurrection, and return to heaven are not mentioned here. The point in this passage is merely to establish the fact that the nation had been previously graced by His presence. This being the case, the remnant will be brought face to face with the issue of the nation’s rejection of Him. At once they will realize who He is, and thus, will be brought to repentance. They will look upon Him whom they have pierced and will mourn (Zech. 12:9-14).

When the Lord Jesus has appeared and the remnant has acknowledged their national sin of rejecting Him, He will undertake to restore Israel to right relations with Himself. His intervention on their behalf and judgment of their enemies will be accompanied by a wonderful work of grace in their souls. The result will be that the people and their land will be re-born (nationally) suddenly. “Shall the earth be made to bring forth in one day? Or shall a nation be born at once?” (vs. 8b) Isaiah is alluding to the great work of the Spirit of God described more fully in Ezekiel 36:22-33, to which the Lord Jesus referred when He spoke to Nicodemus, saying, “Ye must be born again” (John 3:7).

In 1948, there was a re-birth of the commonwealth of Israel. This was only an outward national thing; the people there today are far from acknowledging the Lord Jesus as their rightful Messiah. The nation, therefore, awaits this spiritual re-birth that will take place immediately after it travails in the Great Tribulation. Then, the nation will bring forth spiritual children who will truly be converted to the Lord. “As soon as Zion travailed, she brought forth her children” (vs. 8c). The travailing of the nation is necessary to produce the needed exercises of repentance and confession that will result in its ultimate blessing.

The passage, therefore, is referring to two births, but only one travailing! The first birth is that of the Man-child (Christ being born into the world – vs. 7); then there is the nation’s birth in another sense by bringing forth many spiritual children (a believing remnant from all twelve tribes of Israel – vs. 8). Between the two births is the nation’s “travail” and “pain,” referring to the time of the Great Tribulation. There are at least 2000 years between these two momentous events.

The Lord goes on to pledge that the work that He will begin with the nation, He will complete. “Shall I bring to the birth, and not cause to bring forth? saith the LORD: Shall I cause to bring forth, and shut the womb? saith thy God” (vs. 9). This is said because at this point in the unfolding of events, only a remnant of the two tribes will have seen His Appearing (vs. 6), and thus, have come into blessing. Since the re-birth of the nation involves all twelve tribes, the Lord promises that He will not bring the nation to the point of birth and not grant a full delivery. The full restoration of the nation will involve a remnant from all twelve tribes. With the two tribes (the Jews) already in the “land” and repentant (Matt. 24:30), the Lord will call the ten tribes back to their homeland (Matt. 24:31). Then it will be said: “So all Israel shall be saved” (Rom. 11:26).

ZION—the Center of Millennial Blessing

Chap. 66:10-14—When the Lord has completed His work of restoring Israel to Himself, Zion will be established as the center of millennial blessing. Even though at this point the city and the land will have been demolished by the first attack of the Assyrian, the Lord and His restored people will be gathered around the beloved city of Jerusalem. This will mark the new beginning for the nation—the Jubilee (Lev. 25). Under the figure of a mother who tenderly nurses her children, Jerusalem’s offspring are enjoined to rejoice with her. “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her” (vs. 10). Zion’s kingdom prosperity will be communicated to her children shortly. Isaiah’s exhortation goes on to say, “ ... that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory” (vs. 11). One great result of Israel’s restoration to the Lord will be peace and blessing throughout the land. “Thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream” (vs. 12a). The peace of Jerusalem will flow like a river, and the nations will bring their glory into her as a swift flowing stream. Some of the nations surrounding the land of Israel will have already converted to the Lord and will give Jerusalem their allegiance (Isa. 60:6-7; Ezek. 38:13).

Jerusalem’s children shall figuratively nurse upon her breasts and be fondled lovingly on their mother’s knees. “Then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees” (vs. 12b). Thus, the Lord Himself will comfort His people and bless them, through Jerusalem, which He has chosen to be the center of all His millennial ministrations. “As one whom His mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem” (vs. 13). The sight alone of Jerusalem with her people gathered around her will rejoice the hearts of every truehearted Israelite. “When ye see this, your heart shall rejoice, and your bones shall flourish like an herb” (vs. 14a). It will be a scene of peaceful conditions in the land of Israel (Ezek. 38:11; Isa. 32:17-18). Those who would try to spoil or disrupt this beautiful state of peace in Jerusalem will incur swift judgment from the Lord Himself. He will promise that no adverse power will ever again molest Israel when they are thus restored to Him (Isa. 31:4-9; 54:14; Psa. 46:4-6; Nah. 1:1-15; Zeph. 3:5). “The hand of the LORD shall be known toward His servants, and His indignation toward His enemies” (vs. 14b).

The Winepress Judgment—the Day of Vengeance

Chap. 66:15-21—As we have seen many times in the book of Isaiah, in spite of the Lord’s power and glory known and manifested in Jerusalem, there will be a godless and unbelieving confederacy of nations that will rise up and come against newly restored Israel. This is the second attack of the Assyrian under Gog (Ezek. 38). The Lord, who will be in Jerusalem comforting His people, will be true to His promise of protecting them. He will “roar out of Zion” (Joel 3:16) to tread the enemy down in what is called “the Day of Vengeance” (Isa. 34:8; 63:4) “Behold the LORD will come [go] with fire, and with His chariots like a whirlwind, to render His anger with fury, and His rebuke with flames of fire. For by fire and by His sword will the LORD plead with all flesh: and the slain of the LORD shall be many” (vss. 15-16). The word for “come,” here in the
Hebrew, could be translated “go,” as in the J. N. Darby Translation in Genesis 7:1. “Go thou and all thy house into the ark.” In the context of our chapter, we believe that “go” is a better translation, because at this point in the sequence of events the Lord is seen as being back in the land with His people. “Come” gives the thought of His coming from heaven (the Appearing), which has already taken place in verse 6. From Jerusalem the Lord will go out to meet the challenge of the godless confederacy under Gog. This is the Winepress (Vintage) judgment.

“They that sanctify themselves, and purify themselves in the gardens behind one [idol] in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD. For I know their works and their thoughts” (vss. 17-18a). This refers to the apostate Israelites from the ten tribes who have been carefully sifted out from among the real believers by the Lord Himself (Ezek. 11:10; 20:35-38; Amos 9:9-10). As Revelation 14:17-20 indicates, “the vine of the earth” (the apostate ten tribes of Israel) will be cast into the Winepress and judged therein. When the ten tribes are gathered back into the land at the time of the re-birth of the nation, a great portion of them will be found unreal. The Lord will test all returning Israelites “at the borders of the land” before allowing the real ones to enter in and join with the remnant of the Jews. The apostates will be temporarily left at the border as refugees and will be judged by the Lord when He goes out to destroy the great confederacy under Gog.

The Lord will be behind the movements of this last confederacy of nations and will draw them up into the land to judge them (Ezek. 38:4). This will put an end to all remaining adverse powers in the earth (Psa. 46:9). “It shall come, that I will gather all nations and tongues; and they shall come, and see My glory” (vs. 18b. His kingdom glory of power and might, will be displayed before all in this unsparing judgment.

Those who escape will return to their homelands to declare the Lord’s glory in judgment. “I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the Gentiles” (vs. 19). The great result will be that all the remaining nations in the world will “cringe” before the Lord and “submit themselves” to Him (Psa. 18:44; 66:3; 68:30; 81:15). “The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent. They shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of Thee” (Mic. 7:16-17; Psa. 72:9).

The fear of the Lord among the nations will be manifested by their assisting any remaining Israelites returning to their land. This act of kindness of bringing the stragglers from among the scattered tribes of Israel into the land is likened to bringing an offering into the house of the Lord. “They shall bring all your brethren out of all the nations as an oblation unto Jehovah, upon horses, and in chariots, and in covered wagons, and upon mules, and upon dromedaries, to My holy mountain, to Jerusalem, saith Jehovah, as the children of Israel bring an oblation in a clean vessel into the house of Jehovah” (vs. 20). It is doubtful that they will come up into the land in chariots and covered wagons, etc., in a literal sense. It is more likely that these are symbols of modern modes of travel, such as automobiles, buses, etc.

Those returning Israelites who are of the correct Levitical lineage will be taken for the service of the Lord in the temple that is about to be built (Ezek. 40-48). “I will also take of them for priests and for Levites, saith the LORD” (vss. 20-21).

The Perpetuity of Israel in the Kingdom
and the Doom of All Who Reject Their God

Chap. 66:22-24—The final promise of the Lord with Israel is to perpetuate their blessing in the earth throughout the Millennium. “For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain” (vs. 22; Isa. 59:21). The blessing of the Lord will not be to Israel only, but upon the Gentiles also. They will continually come up to Jerusalem, the divine center, to worship the Lord (Zech. 14:16; Psa. 45:12-14; 69:29; 72:10-11; 76:11; Zeph. 3:10). “It shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, saith the LORD” (vss. 22-23).

However, for the wicked who have rejected the Lord, their portion will be everlasting damnation. The bodies of those who have fallen under the terrible judgments of the Lord will be cleared out of the land and put into an enormous graveyard called “Hamongog” on the east side of the Dead sea (Ezek. 39:11-12). This place will be set apart as a memorial in the Millennium. It will serve as reminder and a warning for all who make their pilgrimage to Jerusalem to worship in the holy city, that sin does not pay; thus, that transgressors will be punished. “They shall go forth, and look upon the carcasses of the men that have transgressed against Me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (vs. 24). Their bodies (“the carcasses” or “corpses”) will lie in the earth, while their souls and spirits will continue to exist with their consciences (“their worm shall not die”) in a lost eternity (Mark 9:44-48). “Fire” is a figure of the judgment of God. The figure is taken from “the valley of Hinnom,” a place of continual burning of garbage to the south of Jerusalem. The souls and spirits of these transgressors will remain in the separate state until the Great White Throne judgment of the (wicked) dead (Rev. 20:11-14), at which time they will be resurrected and condemned, and then cast alive into the lake of fire (Hell) forever.

Summary of the Chapters in Division Seven

Chapters 58–59:8—The Jews who have returned to the land of Israel in the time of the seventieth week of Daniel (Dan. 9:27), which is a seven-year period of Tribulation, are called to repentance.

Chapter 59:9-21—In response to the call, a remnant of the people will, in deep repentance, confess the nation’s guilt. Consequently, they will be delivered from the Assyrian that has devastated the land (the 1St attack) by the Lord’s intervention at His Appearing. Their transgressions will be put away and they will be blessed of the Lord under the New Covenant.

Chapter 60—The Lord will shine His blessing and glory upon Jerusalem, and it will shine on the earth. The surrounding Gentile nations will be drawn to the light and will help bring back the ten tribes of Israel. The rebuilding of Zion begins.

Chapter 61—The earthly blessings that have been held in abeyance because of Israel’s rejection of the Lord Jesus will be fully realized and centered in Him as their Messiah.

Chapter 62—The formal union of Israel to the Lord Jesus Christ, their rightful Messiah, is seen under the figure of a marriage.

Chapter 63:1-6—The nations gathered by Gog will mount an attack on restored Israel (the second attack of the Assyrian), but the Lord will not allow it to succeed. He will roar out of Zion and tread the Winepress of His wrath on those assembled nations. He will go out as far as Edom, some 200 miles!

Chapters 63:7–64:12—A review of the kind of repentance and confession that will bring the blessings of the kingdom to Israel.

Chapter 65—The Lord’s explanation of all that He has allowed to happen to Israel; thus, justifying the wisdom of God in His ways of discipline with them.

Chapter 66—A final summary of the leading themes of prophecy regarding the Messiah, Israel, and the Gentile nations.

Isaiah 9:8-10:34 - Details of the Two Attacks of the Assyrian

Chapters 9:8-12:6—The Lord’s pleadings with the nation in chapter 5 are resumed here, in which the nation is seen as going on carelessly without the Lord. It will be the condition of the mass of the Jews in the land of Israel during the Tribulation period. These chapters that are now before us go back through the Great Tribulation and the Indignation and end with the establishment of the millennial kingdom of Christ.

We must keep in mind that the chapter and verse divisions in our Bibles are not divinely inspired, as are the Scriptures. Men have put them into the text for easy referencing, and they are helpful, but unfortunately on this occasion, they have been placed wrongly. Chapter 9 would have been better to start with verse 8, for the first seven verses belong to the subject of chapters 7 and 8.

Four Statements of Divine Displeasure

From chapter 9:8 to 10:4, we have four little segments of verses containing statements of divine displeasure with the people’s low state. The expression (begun in chapter 5) “the Lord’s hand is stretched out still,” marks the close of each. Compare Job 33:14 and Proverbs 1:24-27.

Isaiah pleads with the people of his day, warning them that if they did not turn from their ways, the Lord would bring their enemies upon them as a chastisement. In a similar way, during the Great Tribulation, the Jewish remnant will preach and plead with their brethren to turn from their wickedness. The various problems and troubles in the land should have been taken as a voice to the people’s conscience. Those things were allowed of the Lord and were His disciplinary inflictions (Mic. 6:9). But the people would not hear it, and therefore, His hand was still stretched out in discipline. However, the Lord, in compassion and mercy would not deliver a final consuming judgment at first. He would send partial judgments, and then, when they did not awaken the conscience and produce repentance, severer judgments would follow. Although Isaiah was preaching these warnings to the people of his day, they have application to the moral condition of the Jews who will be in the land of Israel in their latter days under the reign of the Antichrist, their willful king (Dan. 11:36-37).

1) God allowed Tiglath-pileser, an Assyrian king in history, to make a preliminary inroad against “Ephraim and the inhabitant of Samaria” (vss. 8-12). This was in the northern kingdom of Israel. The result of this disciplinary infliction was that some of their houses were destroyed. This should have spoken to their consciences. The Lord was speaking, but they were not taking it to heart. They just considered it a temporary setback and defiantly determined to rebuild their houses with better materials. They replaced the sun-dried “bricks” that were fallen down with “hewn stones,” and the crossbeams of “sycamores” with “cedars.” Because the people were not regarding the hand of the Lord, they were warned that further disciplines were coming. The Lord would “set up the adversaries of Rezin (the Assyrians) against him, and join his enemies together.” Together, these enemies would “devour Israel.”

2) The land had been given over to wicked leaders who caused the people to err (vss. 13-17). Thus, the nation was in a moral and spiritual ruin. Hypocrisy, evil doing, and folly were rampant. This should have spoken to the people that something was seriously wrong among them. The “ancient and honorable” (the elders) were “the head” (the leaders), and “the (false) prophet,” “the tail.” By their lies and deceit, they were hindering the conscience of the people from turning back to God. Hence, because the people did not turn “unto Him that smiteth them, neither do they seek the Lord of Hosts,” the Lord warned that He would cut off “the branch” and “the rush,” expressions which signify “the leaders” and the “led.”

3) The “wickedness” among the people led to a condition in the land that was unlivable (vss. 18-21). Violence and internal strife were burning like an unchecked fire among “the briers and thorns” (worthless persons – men of Belial) and kindling “the thickets of the forest” (the mass of the people). So terrible was the internal strife that no man would “spare his brother!” The northern part of the land would be against the south. “Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah.” All these things should have spoken to them, but it all went unheeded. Therefore, the Lord’s hand was “stretched out still.”

4) Moreover, the land had been given over to corrupt judges (magistrates), making justice impossible (chap. 10:1-4). The rights of the poor, the widows, and the fatherless, were being taken away. “Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; to turn aside the needy from judgment, and to take away the right from the poor of My people, that widows may be their prey, and that they may rob the fatherless.” This is the seventh “woe” (the other six are in chapter 5). It is actually a carryover of the sixth, which also was against the unjust magistrates. Hence, we have two woes against them because they are doubly responsible before God. Being in the place of guiding the nation in justice, as leaders, they had turned the nation aside to wickedness. This brings the longsuffering patience of God to a close. Isaiah warned the people that a “desolation” of the land was going to “come from far.” This is a reference to the Assyrian. He reasoned with them, saying, “What will ye do in the day of visitation?” He answered his own question with the sad statement that they were going to “fall under the slain.”

The First Attack of the Assyrian

Chap. 10:5-14—Having disregarded the Lord’s hand in chastisement and the Lord’s voice through Isaiah, the prophet describes the judgment that was going to fall upon them by the hand of the Assyrian. The Assyrian was going to be used as the Lord’s “rod” of chastisement upon His people (vs. 5). This army would mercilessly “tread them down like the mire of the streets” (vs. 6). Other nations surrounding Israel would also fall prey to the Assyrian inroads (vs. 7). This terrible invasion happened in Israel’s history under Sennacherib but will be accomplished to a far greater degree in a future day when the Assyrian (the King of the North and his Arab confederacy) enter the land of Israel and desolate it.

The prophet next describes the proud musings of the heart of the Assyrian in a poetical way. The Assyrian conquests are reiterated in the order of their accomplishment. “Carchemish,” “Hamath,” “Damascus,” “Samaria,” and finally “Jerusalem,” are mentioned as the Assyrian’s itinerary (vss. 8-10). The Spirit of God intends for us to notice that the inroads of the Assyrian progress through the land is from the north to the south. All this accurately foreshadows the future invasion.

After the Lord has used the Assyrian to accomplish His work of judging His apostate people (the unbelieving Jews), He will then judge the Assyrian because of his proud heart. Arrogating the victorious conquest through the land to himself, the Assyrian boasts of the “treasures” that he has gathered in spoil from the Jews. These riches are a foreshadow of what the Jews are now amassing through their commercial successes while in dispersion and will bring back with them to their homeland (Isa. 2:7; 17:14; Psa. 73:7-12). The Assyrian boasts of the ease with which he gathered the treasures for himself and likens it to gathering eggs from the nests of scattered hens (vss. 12-14). Chapter 10:5-14, therefore, refers to the 1St attack of the Assyrian in prophecy, even though much of it has had an immediate fulfillment with the Assyrian inroads in history.

The Appearing of Christ

Chap. 10:15-19—The Lord answers the Assyrian’s pride by asking who is greater, the instrument that is used in destruction or the One who uses the instrument. He speaks figuratively of the Assyrian as being like four kinds of instruments in His hand—an “axe,” a “saw,” a “rod,” and a “staff.” Each one of these implements has no power of its own and could not accomplish anything unless someone moved them (vs. 15).

The prophet goes on to tell how the Assyrian would be judged. The Lord Himself, “the Light of Israel,” would personally intervene upon the Assyrians designs as “a flame” of fire (a symbol of judgment) to consume them (vss. 16-17a). This will happen just after the Lord appears and judges the Western powers under the Beast. That is not mentioned here because it is not the subject of this prophecy. As we have seen in chapter 9:1-2, when the Lord first appears, it will be in the northern part of the land, at which time He will judge the Western confederacy’s armies (the Beast). After that, the Lord will go into the southern portion of the land and judge the King of the North (the Assyrian) and his armies as they return out of Egypt (Dan. 11:44-45; Joel 2:20). The King of the North will have proceeded into Egypt after desolating the land of Israel but will return after hearing tidings that the Lord has appeared. Inflated with pride by his conquests in Israel and Egypt, the King of the North will imagine that he is able to defeat the Lord too! “He will stand up against the Prince of princes: but he shall be broken without hand” (Dan. 8:25; Isa. 30:30-33; Psa. 76:2-3).

The details concerning the Assyrian’s exploits in Egypt, are not developed here because the focus of this prophecy is that of the chastisement of the apostate Jews who have departed from Him. The fact of the Assyrian’s judgment is simply stated, but without reference as to how it would happen. All Isaiah indicates is that it will be after the Assyrian has done the Lord’s work of desolating the land of Israel.

The sudden destruction of the Assyrian army is compared to a massive forest fire that spreads rapidly bringing down thousands of trees. Since trees in Scripture are a figure of men, a forest is figurative of a great multitude or army of men. “It shall burn and devour his thorns and his briers”—a figure of godless men (Psa. 118:12; Eccl. 7:6; Isa. 9:18; 10:17; Ezek. 28:24; Mic. 7:3-4; Nah. 1:10; Heb. 6:8). The “fat ones” (large trees) are a reference to the Assyrian’s sturdiest warriors. They would fall as when a “sick man fainteth” (vss. 17b-19).

The Restoration of Israel

Chap. 10:20-21—After the Lord judges the Assyrian (the King of the North), He will go to the Mount of Olives and put his foot on it (Zech. 14:3-5). This act will signify that He has taken possession of the land for God (Compare Joshua 1:3; Psalm 108:9; Revelation 10:2). He will then undertake to restore His people. The faithful remnant of Jews who have fled for safety from the persecution caused by the Antichrist will be delivered at that time and restored to Him (Matt. 24:30). But more than this, the Lord will effect the restoration of “the remnant of Israel” (the ten lost tribes). He will cause them to return to their homeland at this time by sending out His angels to gather His elect from the four winds (Matt. 24:31). We learn elsewhere that a mixed multitude will come up into the land with them, and those who are not real believers will be sifted out at the borders of the land (Ezek. 11:9-10; 20:35-38; Amos 9:9-10; Zeph. 3:11-12). Not only will they return to the land of Israel from all parts of the earth, but they will also return to “the Mighty God.” Their restoration will not merely be an outward thing of returning to their land, but there will also be an inward work of repentance in their hearts and consciences, whereby they will be restored to the Lord. Thereafter, they will “stay (rely or trust) upon the LORD, the Holy One of Israel, in truth” (vss. 20-21).

Chap. 10:22-23—The Lord then comforts His people in view of all that will happen. He tells them that though a “consumption” of the land by the Assyrian has been determined as a righteous judgment of God, a remnant will survive and be restored to the Lord.

The Second Attack of the Assyrian

Chap. 10:24-27—After a remnant from all twelve tribes of Israel are restored to the Lord and are dwelling safely in their land under His protection (Isa. 27:2-5; 32:17-18; Ezek. 38:11), they will be affrighted at the news that the Assyrian is returning again. As mentioned earlier, the confederation of nations that will compose the Assyrian in this final formation is Gog and his allies (Ezek. 38:1-7, 17). This is the second attack of the Assyrian. The Lord comforts His restored people, promising them that although the Assyrian has smitten the nation with a “rod” (a reference to the 1St attack – Isa. 10:5-6), and was now lifting up His “staff” against them again, this time he would not succeed. The Lord pledges that “the indignation” would cease, by Him personally judging the Assyrian fully and finally (vss. 24-25). “He will make a full end” of the Assyrian power (Nah. 1:9). See also Psalm 46:4-7. He reminds His people of what He had done long ago at the slaughter of the Midianites and in the destruction of Pharaoh and his army (Judg. 7; Ex. 14). In each case the Lord dealt in judgment with Israel’s enemies, and they merely had to “stand still, and see the salvation of the Lord” (Ex. 14:13; Judg. 7:21). The Lord promises that this would be the case again. The “yoke” of the Assyrian would be broken off their neck and destroyed forever because of “the anointing,” which refers to the Lord now reigning among His newly restored people (vs. 27).

Chap. 10:28-32a—The prophet then describes the advance of the Assyrian’s second attack. This happened in Sennacherib’s time, but it is given by the Spirit to foreshadow the final attack of the
Assyrian under Gog. Isaiah vividly portrays the Assyrian armies
approaching Jerusalem and passing from town to town in language intended to build suspense. “Aiath” (Ai) is 10 miles north of Jerusalem, “Migron” is 9½ miles north, “Michmash” is 9 miles north, “the passage” which is the brook “Cherith,” is 7 miles north, “Geba” is 6 miles, “Ramah” is 5 miles, “Gibeah” is 3½ miles, “Gallim” and “Anathoth” are 3 miles, “Madmenah” and “Gebim” are 2 miles away, and “Nob” is 1 mile north of Jerusalem.

The Lord Defends Jerusalem

Chap. 10:32b-34—When the Assyrian is about to lift up his hand against “the daughter of Zion, the hill Jerusalem” to take it, the Lord, who will be dwelling there at that time (Psa. 46:5), will roar out of the beloved city and destroy the Assyrian. The final destruction of the Assyrian is given under the figure of a forest being “cut down.” This will cause the Indignation to cease. It is not that the Assyrian in his final form (Gog) will actually get that close to Jerusalem; that is not the point of Isaiah’s vivid description. He speaks of the advance of the armies in this way to build suspense. He is simply indicating that there will be another more frightening attempted attack by the Assyrian upon Israel after they are restored to the Lord that will not succeed (Ezek. 38:15-17).

The Millennium

Chaps. 11-12—After the Lord has judged the Assyrian, the Spirit of God shifts the focus of our attention in the eleventh chapter to the blessing that Christ will bring to the earth. Although the judgment in the previous chapter could be traced to its partial fulfillment in Hezekiah’s day (2 Kings. 19:32-35), there is no king who arose in Israel’s history after that judgment which approached the terms of prediction that the 11TH chapter gives. This is a further proof that the Spirit of God had more than Sennacherib in mind when He spoke of the Assyrian. There is no historical aspect to this chapter; it is all future.

Chap. 11:1-16—This chapter refers to the millennial reign of the Lord Jesus Christ, the true “King of Israel” (John 1:49). The figure of a tree is used again, but here it is Christ in clear contrast to the lofty trees of the Assyrian. He is the “Branch” (the Nazarene) that will grow out of the “roots” (family lineage) of Jesse and who will be fruitful, bringing blessing to Israel and the whole world (vs. 1). He is great David’s greater Son—the Lord Jesus Christ (Rev. 5:5; 22:16).

Several great qualities of the Lord Jesus are enumerated, clearly indicating that He is fully competent to reign as God’s King. “The spirit of the LORD shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; and shall make Him of quick understanding in the fear of the LORD” (vss. 2-3a). All earthly glory will be centered in Him, and He will judge the world in righteousness for 1000 years (Psa. 9:8; 96:13; 98:9; Acts 17:31; Rev. 20:4-6). “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked. And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins” (vss. 3b-5).

Vss. 6-9—Not only will righteousness reign in Christ’s kingdom (Isa. 32:1; 61:11), but He will also bring about a release from “the bondage of corruption” that resulted from the entrance of sin, and under which the whole creation now groans and travails (Rom. 5:12; 8:22). The “wolf” dwelling with the “lamb” and the “leopard” lying down with the “kid,” indicate that the savage and killer instincts in the animals will be changed (Isa. 65:25). The “lion” eating straw like an “ox” shows that the diet of the carnivorous animals will be changed. Sickness and disease will be taken away (Isa. 33:24; Psa. 103:3). The lame, the blind, the deaf and dumb, etc., will all be healed (Isa. 35:5-6; Psa. 146:8). In that day, peace and security will fill the earth! The whole earth will be filled with “the knowledge of the LORD.”

Verse 10 shows how the earth will be filled with the knowledge of the Lord in that millennial day. Christ (“a Root of Jesse”) will take His place in Jerusalem and will establish an “ensign [banner]” there that will attract the attention and interest of all nations, and “to it shall the Gentiles seek.” The nations will flock to Jerusalem to learn the knowledge of the Lord (Isa. 2:2-3). Israel, as “the priests of Jehovah,” will teach them the ways of the Lord (Isa. 61:6; Psa. 34:11-18). They will then return to their homelands with the truth. In contrast to this, in Christianity, God’s way of spreading the knowledge of the Lord Jesus is by having His servants go out to the world with the gospel (Mark 16:15; Luke 24:47).

As the kingdom of Christ is being established on earth, there will still be a few Israelites who will not have made it back to the land (vss. 11-12). For some reason, they will not have returned earlier when the Lord gathered His people (Isa. 10:21-22). Thus, the Lord will “set His hand again a second time to recover the remnant of His people,” and the remaining ones will be gathered in at this time.

Verse 13 shows that there will be a deep moral work of restoration to the Lord in heart and conscience. This will be evident in the behavior of the ten tribes (called “Ephraim”) and the two tribes (called “Judah” – the Jews). There will be unity and harmony between them again (Jer. 3:18; Ezek. 37:16-17, 22; Hos. 1:11; Psa. 133:1). The root of envy existing since the days of Rehoboam and Jeroboam, beginning some three thousand years ago, will be gone.

After this, the Lord will lead out the armies of restored Israel in order to take the full extent of their promised inheritance from the river of Egypt to the Euphrates River (vss. 14-16). See also: Genesis 15:15-18; Psalm 108:7-13; 144:1; Ezekiel 25:14; Micah 4:13; 5:5-8; Jeremiah 51:20-23. At that time, any remaining enemies will be subdued by them and put to tribute. The Edomites and the Philistines will be annihilated from the face of the earth (Ezek. 25:14; Obad. 18; Num. 24:18-19; Zeph. 2:5; Amos 1:8). However, a remnant from Moab and Ammon will remain in Israel’s inheritance under tribute (Jer. 48:47; 49:6; 2 Sam. 8:2).

Restored Israel Celebrate Their Deliverance

Chap. 12:1-6—This short chapter gives us a fitting conclusion to Israel’s deliverance from their enemies. It portrays their praise to the Lord in the millennial day. “I will praise Thee: though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me.” The Lord’s anger with Israel refers to His chastisements through the Assyrian, His “rod” (Isa. 9:8-10:5). His restored people will freely justify His dealings with them when He chastened and afflicted them in His anger. This is a sign of the reality of their repentance and restoration. In that day they will sing of the Lord as being their “strength,” their “song,” and their “salvation.” All the while they pursued their idols and sins there was no record that they ever had real happiness, or joy; but now that they have been restored to the Lord the prophet speaks of their joy. “With joy shall ye draw water out of the wells of salvation.” Israel’s joy in the Lord will overflow to the Gentile nations of the earth—”the peoples.” They will summon “all the earth” to join with them in their song of praise to the Lord, also indicating the reality of Israel’s restoration to the Lord. They will no longer be prejudiced toward the nations (Compare John 4:9). Having the “Holy One of Israel” in their midst filling and satisfying their hearts, they will no longer envy the nations (vss. 1-6).

Thus, chapters 9:8 to 12:6 have again taken us from the time of the Great Tribulation right through to the period known as the Indignation, and on to the establishment of the millennial kingdom of Christ.

Preface

The Scope of Isaiah’s Prophecies

The book of Isaiah has for its subject God’s purpose to bless Israel and the Gentile nations on earth under the coming millennial reign of the Lord Jesus Christ.

There are two main sections to the book: chapters 1-35, which could be called “the first book,” and chapters 40-66, which is sometimes called by prophetic students, “the second book.” Between these two sections is a historical parenthesis, or interlude, in chapters 36-39.

Within these great sections of chapters in Isaiah, there are seven major divisions. They are as follows: chapters 1-12, 13-27, 28-35, 36-39; and then chapters 40-48, 49-57, and 58-66. The focus of the two books is quite different, so much so, that it has led some to speculate that perhaps Isaiah did not write the second book. This, of course, is spurious. The Spirit of God who inspired the New Testament (as well as the Old) quotes from both sections of Isaiah and accredits all of it as being Isaiah’s prophecies (See John 12:40; Acts 8:28-35).

While the first book foretells Israel’s political history (their literal restoration to their land), the second book deals with their moral history, giving their moral restoration of soul to the Lord. Both sections go together to give us the complete picture of God’s purpose to restore and bless Israel. God has also purposed to bring the nations into blessing, but this will only be in conjunction with restored Israel. Chapters 55-66 deal particularly with this subject.

Each of the various divisions in the first book end with a song of deliverance and millennial blessing, but the divisions in the second book end with millennial judgment.

Interpreting Isaiah’s Prophecies

When reading the prophets, and especially Isaiah, we need to remember that most of the prophecies have a double application. There is a near or present application that was usually fulfilled in the prophet’s lifetime or shortly thereafter, and also an extended or future application that reaches down to the end of the age. These are distinguished in Isaiah 44:7 as “coming things and those that shall happen.” The “coming things” are the future application of the prophetic word in the end times, and “those that shall happen” are the near application.

This double application in Isaiah’s prophecies is like a picture that we once saw that had two images. On our first look we saw the image of an animal, but after staring at the picture for some time we began to see another image (an airplane). The more our eyes focused on the second image, the first image would fade into obscurity. Most of the prophecies in Scripture have this sort of double application. It is, therefore, important to distinguish between what part of the passage refers to those circumstances that were near at hand, and what part speaks of Israel’s full and final deliverance in the end times. Many times, the near application (already fulfilled) foreshadows future events. If we see only the near application in these chapters, as many expositors unfortunately do, we are bereft of understanding the real purpose of the prophetic Scriptures. The final application of the prophetic Scriptures is really what the Spirit intends for us to see in these prophecies. It looks on to the fruition of all God’s dealings with Israel when they will be delivered and ultimately blessed under the coming reign of Christ. If we miss this, we miss the main focus of prophecy.

Furthermore, God uses many figures and symbols in prophecy to convey His mind concerning a subject. This necessitates care on our part to distinguish between what is symbolic and what is literal. Notwithstanding, whatever figures the Spirit of God may use in depicting the ways of God, the subject of prophecy is never a figure; it is always literal in its fulfillment.

The Indignation

Most of the book of Isaiah has its fulfillment as far as the future application is concerned, in a very short period of time called “the Indignation” (Isa. 10:5, 25; 26:20; Dan. 8:19; 11:36, etc.). This is quite amazing because the Indignation is only about 75 days (2½ months) long! See the chart of Daniel’s Seventieth week. Since the book is extensively occupied with the events that will happen during the Indignation, it is imperative that we know something about this period.

First of all, it is called “the Indignation” because it is the time when the Lord will vent His “indignation” against Israel on account of His controversy with them for their sin of idolatry and their departure from Him. To accomplish His “indignation” against His professing people, He will employ an instrument—the Assyrian. This great enemy will not be a revival of ancient Assyria which was a threat to Israel in the days of Isaiah, but rather, a figure used in prophecy for the great northeastern coalition of Islamic nations that will rise up in the latter days under the leadership of “the King of the North” (Dan. 11:40). The King of the North will have with him a confederacy of Arab nations that have a deep anti-Semitic hatred (Psa. 83:4-5). After these nations have been used of the Lord (providentially) to accomplish His work of humbling the Jews through a devastating invasion of the land of Israel, He will rise up in judgment and have “indignation” upon them (Isa. 30:27-33; 34:2; 66:14; Jer. 10:10; Nah. 1:6; Hab. 3:12; Zeph. 3:8). These will be direct judgments of the Lord when He comes out of heaven “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess. 1:8).

Daniel 11:36, determines the starting point of the Indignation. This verse tells us that the willful king of the Jews (the Antichrist—the false messiah) will prosper in the land of Israel “till the indignation.” This means that it will begin when Antichrist’s reign in the land closes. It is clear from the Scriptures that the Antichrist will reign in Israel during the Great Tribulation (the last 3½ years of Daniel’s seventieth week). Therefore, the Indignation begins at the end of the Great Tribulation. What actually starts it is the inroads of the armies of the King of the South and the King of the North (the Assyrian) into the land of Israel (Dan. 11:40-41).

Isaiah 10:25 tells us what will close the Indignation. It will “cease” with the Lord’s judgment of the Assyrian in its last form under Gog (Ezek. 38-39). And since we know that the Millennium will not begin until the Assyrian is judged and all other enemies have been subdued, we can determine the finishing point as being just

before the Millennium begins. Thus, we conclude that the Indignation is a term that describes the short period of time that comes in at the end of the seven-year Tribulation, but before the establishment of the millennial kingdom of Christ—from the end of “the time, times, and an half of a time,” or 1260 days (Dan. 7:25; 12:7; Rev. 11:3; 12:6, 14; 13:5) to the 1335 days (Dan. 12:11-12).

A Seven Point Summary of the Battles That Will
Occur During the Indignation

The following points are a brief summary of the battles that will occur during this short period.

1) The armies of the King of the South (Egypt and her allies) will invade the land of Israel from the south (Dan. 11:40a).

2) The armies of the King of the North with his Arab confederacy will sweep through the land of Israel from the north and desolate it. This can be called the first attack of the Assyrian. Excepting Edom, Moab, and Ammon, other countries situated on Israel’s promised inheritance will also be affected by this “overflowing scourge,” as these armies make their way into Egypt overthrowing that land as well (Dan. 11:40b-43; Rev. 9:13-21; 16:12).

3) The armies of the Beast (the Western confederacy), hearing of the invasion of the King of the North, will come in from the west to defend the land of Israel (Num. 24:24; Rev. 16:13-14; 19:19).

4) As the armies of the Beast enter the land of Israel, the Lord will appear with the armies of heaven (the glorified heavenly saints) and destroy the Western confederacy (Rev. 16:15-21), at which time the personal Beast (the confederacy’s political leader) and the Antichrist (the false prophet) will be cast into the lake of fire (Rev. 19:11-21).

5) The armies of the King of the North will return from Egypt into the land of Israel and be destroyed by the Lord (Dan. 11:44-45; Joel 2:20; Isa. 30:30-31).

The Restoration of Israel

After the King of the North has been destroyed, but before Russia (Gog) comes down from the far north, the restoration of Israel to the Lord will take place. It will take place in two phases (Ezek. 37):

a) The Lord will show Himself at the Mount of Olives to the remnant of faithful Jews who will mourn in repentance and be restored to Him (Zech. 12:9-14; 14:4-5).

b) The Lord will gather the ten dispersed tribes of Israel from the ends of the earth, and they will also be restored to the Lord (Matt. 24:31).

6) When a remnant of all twelve tribes of Israel is dwelling safely in their land, the armies of Russia (Gog) and many other nations with them, will come down from “the uttermost” parts of the north in an attempt to destroy newly-restored Israel. This can be called the second attack of the Assyrian. At that time, the Lord will roar out of Zion and destroy the Russian hordes and the armies that follow them (Ezek. 38-39).

7) Having destroyed the Russian armies (Gog), the Lord will lead out the armies of newly gathered Israel in a victorious conquest to take their full inheritance as promised by God to Abraham, Isaac, and Jacob (Isa. 11:14; Mic. 4:13; Jer. 51:20-23).

This short period of time is so important to the heart of God that He has seen fit to devote many chapters to it, not only in Isaiah, but also in the other prophets.

In the various divisions or groupings of chapters within Isaiah, the Indignation is gone over in detail from start to finish many times. In each division (particularly in the first book), he goes over the Indignation again and again, giving more details each time through. However, not all of these seven points are necessarily mentioned in each outline of the Indignation. Nevertheless, whether all or few are mentioned, the order of events is consistently the same.

The Psalm of Hezekiah

After Hezekiah was healed of his sickness, he wrote a psalm wherein he recounted his trouble and how the Lord answered his prayer and spared his life. It is a hymn of thanksgiving. In the psalm, he mentions the Lord taking away his sins, saying, “Thou hast cast all my sins behind Thy back.” And also, he praises the Lord saying, “The living, the living, he shall praise Thee, as I do this day.” These two things characterize the sentiments of the remnant in the coming day of their deliverance. Having cried unto the Lord, they will rejoice that their sins are gone and will offer praise to Him as a result of His intervention (Isa. 38:9-20).

The Prophecies of Isaiah Expounded: God's Purpose to Bless Israel and the Nations Under the Reign of Jesus Christ, the Messiah

Table of Contents

Appendix I - The Credentials of Jesus Christ, the Messiah

Appendix II - Old Testament Scriptures Fulfilled in the Last Day of the Life of the Lord Jesus, the Messiah

Isaiah 1 - Introduction

Isaiah 13-14:17 - An Introduction

Isaiah 14:28-20:6 - The Consumption

Isaiah 2-4 - The Results of the Day of the Lord

Isaiah 21-24 - The Harvest

Isaiah 25-26:19 - The Restoration of Israel

Isaiah 26:20-27:5 - The Vintage (Winepress)

Isaiah 27:6-13 - The Millennium

Isaiah 28-29 - An Introduction

Isaiah 30-35 - Details of the Assyrian's Two Attacks & the Millennium

Isaiah 36-37 - Sennacherib's Army Destroyed by the Lord

Isaiah 36-39 - Introduction

Isaiah 38 - Hezekiah's Sickness Cured Upon His Calling on the Lord

Isaiah 39 - The Captivity of Babylon Foretold

Isaiah 40-57 - The Lord's Two-Fold Controversy With Israel

Isaiah 40:1-11 - An Introduction

Isaiah 40:12-44:20 - The Attributes of Israel's Jehovah-Saviour

Isaiah 44:21-48:22 - Israel's Deliverance from Idolatry

Isaiah 49-57 - Introduction

Isaiah 49 - The Rejection of Christ by the Jews

Isaiah 5 - The Song of the Beloved and His Vineyard

Isaiah 50 - The Nation of Israel Temporarily Set Aside

Isaiah 51-52:6 - A Remnant of Jews Awakened

Isaiah 52:13-53:12 - The Confession of the Remnant in the Day of Christ's Manifestation

Isaiah 52:7-12 - The Deliverance of the Remnant at the Appearing of Christ

Isaiah 54 - Israel Restored and Blessed in Their Inheritance

Isaiah 55 - The Gentiles Are Called to Join in the Blessings Bestowed on Israel

Isaiah 56-57 - Believing Gentiles Brought Into the Kingdom & Apostate Israelites Shut Out

Isaiah 58-59:15 - A Call to Repentance

Isaiah 58-66 - Introduction

Isaiah 59:16-19 - The Deliverance of the Remnant at Christ's Appearing

Isaiah 59:20-62:12 - The Restoration of Israel

Isaiah 6-9:7 - Parenthesis

Isaiah 63:1-6 - The Vintage (Winepress) Judgment

Isaiah 63:7-64:12 - The Repentance That Brings Deliverance

Isaiah 65 - The Lord's Explanation of His Dealings with Israel

Isaiah 66 - A Summary of the Leading Themes of Prophecy Regarding the Messiah, Israel, and the Gentiles

Isaiah 9:8-10:34 - Details of the Two Attacks of the Assyrian

Preface

The Psalm of Hezekiah