BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF ISAIAH --- PART 2

ORACLES AGAINST THE NATIONS {13–23}

Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbour to the south. Babylon will eventually conquer Jerusalem {between 605 and 586 BC}, but the Medes {13:17} along with the Elamites will capture Babylon {539 BC}. In spite of the glory to be achieved by future kings of Babylon, YHVH will bring their pomp down to the grave {14:9-10}. The chapter ends with short prophecies against Assyria and the Philistines. One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her YHVH {16:1-5}, Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled. In chapter 17 the fourth oracle is directed against Damascus and Ephraim {the northern kingdom of Israel}, probably reflecting their alliance against Judah about 734 BC. Both nations will face ruin, and Ephraim is condemned for abandoning Adonai, her “Saviour” and “Rock” {17:10}. In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 BC, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin {19:5-15}. Yet the time is coming when the Egyptians will be restored and will worship the YHVH of Israel. Along with Assyria and Israel, Egypt will become a blessing {19:24}. Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age {cf. 2:2-4; 11:6-9}. For the immediate future however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity {chapter 20}. A second oracle about Babylon {cf. 13:1–14:23} is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall {21:3-4}. When Babylon collapses, the world will know that her gods were powerless {21:9; cf. Revelation 14:8; 18:2}. Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry {22:2} but will soon experience the terrors of a siege. Since the people no longer rely on Adonai {verse 11}, He will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim {verses 15-23}. The last oracle {chapter 23} is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 BC. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations, far and wide.

FINAL JUDGMENT AND BLESSING {24–27}

This section functions as a grand finale to chapters 13–23 in that it anticipates YHVH’s judgment upon the nations and the inauguration of the Kingdom of YHVH. A defiled earth must bear its punishment {24:5-6} and even the forces of satan face judgment {verses 21-22}. In chapter 25 Isaiah rejoices over YHVH’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces {25:8}. Israel’s long time enemies, symbolized by Moab, will be laid low {verses 10-12}, but Jerusalem will be a stronghold for the righteous {26:1-3}. In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that Adonai will indeed respond, pouring out His wrath upon a sin-cursed earth and upon satan himself {27:1}. When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world {27:2-6; contrast 5:1-7}. First however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.

A SERIES OF WOES {28–33}

Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria {chapter 33}. Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with YHVH. Judgment is on the way, and their false preparation {verses 15, 18} will be of no avail. YHVH will fight against Israel {verses 21-22}, and even Jerusalem will be put under siege until YHVH in His mercy intervenes {29:1-8}. Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge Adonai and be made physically and spiritually whole {29:17-24}. Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. YHVH wants His people to trust Him, not their unreliable neighbours to the south. Adonai promises to protect Jerusalem {30:18; 31:5} and defeat the invading Assyrian army {30:31-33; 31:8-9}. None can stand before His mighty sword. Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last {32:2, 17-18; 33:6}, a great change from Isaiah’s own time. In eighth-century BC Judah the women might feel secure {32:9}, but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria {33:2-9}, YHVH promises to take action {verses 10-12}. Gone will be the enemy soldiers and officials, for Adonai will save His people and bring them justice and security.

MORE JUDGMENT AND BLESSING {34–35}

This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of YHVH that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom {like Moab; see Isaiah 25:10-12} represents a world judged by the sword of Adonai in His day of vengeance. Chapter 35 on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when YHVH will come to redeem His people. Both the return of the Israelites from the Babylonian captivity and the second coming of the Moshiach fit this glorious scene.

HISTORICAL INTERLUDE {36–39}

These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfilment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 BC King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the Angel of Adonai strikes down 185,000 men. Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, YHVH heals him, and Hezekiah praises Adonai for His gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.

THE RETURN FROM BABYLON {40–48}

The Babylonian captivity eventually comes, but Isaiah promises that it will end. YHVH, the incomparably powerful Creator, is far greater than any king, nation, or idol, and He will bring His people back to Jerusalem. To accomplish this return from exile, YHVH raises up Cyrus, the king of Persia {41:2, 25}. Adonai does not forget His people, and He encourages them to take heart and to rejoice. In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 {the first of four Servant Songs} describe the servant of Adonai, who will bring justice to the nations and will be “a light for the Gentiles” {42:6}. This is the Moshiach, and the redemption He will accomplish on Calvary {cf. chapter 53} is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises Adonai for punishing the wicked and rescuing His wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and Adonai will remember their sins no more. In fact, He will pour out His Spirit on their descendants {44:3}. A YHVH so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. YHVH alone has the power to create and to restore, and He will bring Cyrus on the scene to affect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the YHVH of Israel and the idols of Babylon. When YHVH raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms {47:5} will collapse along with her sorcerers and astrologers. The final chapter in this section {chapter 48} restates YHVH’s purpose of gaining release of the Israelites from Babylon through His chosen ally, Cyrus of Persia.

SALVATION THROUGH THE SERVANT OF ADONAI {49–57}

Chapters 49–53 contain the final three Servant Songs {cf. also 42:1-7}, culminating in the death of the Servant for the sins of the world {52:13–53:12}. In the second Servant Song {49:1-7}, Isaiah describes the call and ministry of the Servant, noting that He will face strong opposition as He accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way YHVH will bring Israel back from exile. Soon the land will be filled with a mighty throng {verses 19-21}, and the Gentiles will acknowledge Israel and her YHVH {verses 22-23}. Although Israel has fully deserved the exile because of her sins {50:1-3}, the suffering endured by the servant {verses 4-11; the third Servant Song} is wholly undeserved. The beating and mocking of verse 6 are prophetic of the Moshiach’s experience {cf. Matthew 27:26, 30; Mark 15:19}. In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in Adonai, as the servant did. There is in fact, a believing remnant who obey Adonai {51:1-8}, and Adonai promises that He will restore them to their homeland. Israel has drunk the cup of YHVH’s wrath {verses 17, 22}, but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy {52:7-10}. Yet the best news of all is salvation from sin; the final Servant Song {52:13–53:12} tells how the Moshiach wins freedom for those held in bondage to sin. In this brief passage we learn how the Moshiach suffers rejection {53:3} and even disfigurement {52:14}. Led like a lamb to the slaughter {53:7}, He carries our sins in His body as He dies in ignominy. The people think He is suffering for His own sins {verse 4}, but He is “pierced” and “crushed for our iniquities” {verse 5}. The first and last paragraphs of this section {52:13-15; 53:10-12} state that through His suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and satan and brings salvation for many. As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as Adonai’s wife. Her descendants will be numerous and eager to learn from Adonai. For the first time the plural “servants of Adonai” appears {54:17}, apparently including all believers, whether Jew or Gentile {cf. 65:8-9, 13-15}. Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to Adonai who keeps His promises to Israel. In 56:1-8, foreigners are invited to come to YHVH’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations {56:7; cf. Matthew 21:13}. Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.

ULTIMATE BLESSING AND FINAL JUDGMENT {58–66}

The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Shabbat. Lying, oppression, and murder separate the people from YHVH. When Isaiah openly confesses these sins {59:12-13}, Adonai suddenly takes action on behalf of His people. Like a mighty warrior, He rescues the believing remnant from Babylon and brings them back to Jerusalem. In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendour, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honour, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfilment during the Millennium and in connection with the new Jerusalem {cf. Revelation 21:23; 22:5}. The ancient ruins will be rebuilt {Isaiah 61:4}, and Adonai will fulfil the Covenant made with Abraham and David {Isaiah 61:8; cf. Genesis 12:1-3; Isaiah 55:3}. Jerusalem will be the city of the holy people, the redeemed of Adonai {Isaiah 62:12}, and Adonai will take delight in her {verse 4}. In order to accomplish salvation for His people, YHVH will have to judge the ungodly first. The great trampling of the winepress {63:2-3} graphically portrays the judgment process and is linked with the Day of Adonai {cf. 13:3; 34:2}. Since YHVH has promised to intervene on behalf of His people, Isaiah prays for the realization of that promise {63:7– 64:12}. He recalls YHVH’s faithfulness in the past and pleads that He will again have mercy upon His suffering people. The answer to Isaiah’s prayer is found in chapter 65. YHVH does promise to give the Holy Land back to His servants, to those who worship Him and obey Him. But for that segment of the nation that continues in its obstinacy, YHVH promises anguish and destruction. The ultimate joy of YHVH’s servants is contained in a description of new heavens and a new earth {65:17-25}. Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state {cf. chapter 60}. In a fitting summary, chapter 66 ties together the themes of salvation and judgment. YHVH will comfort Jerusalem and abundantly bless her, but sinners are the objects of His wrath. Those who honour Him will endure forever, but those who rebel will suffer everlasting rejection.