Category: Isaiah

Isaiah: Trusting The Holy One Who Rules The World (LX)

God’s Final Word To His People (66:1-24)

Neal Pollard

It seems to me that, as chapters 63-64 formulate the prayer of God’s people, chapters 65-66 form God’s answer to their lament. This final chapter also serves as a powerful summary and overview of the entire book. God addresses multiple audiences as He looks ahead one final time to the coming of the Messiah. Let’s notice the grand close to this often-regarded magnum opus of all the Old Testament prophetic works. 

A word to the humble (1-5). Isaiah at least alludes to, if not quotes, the Spirit-led David (2 Sam. 7:5-7) and Solomon (1 Ki. 8:27) at the former’s resolve to build the temple and the latter’s dedication of the temple. He expresses how He cannot be confined or contained in the worship structures built by man, even His own people’s sanctioned efforts. Perhaps Paul also has Isaiah 66 in the background of his thoughts as he preaches, “The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; and He made from one man every nation of mankind to live on all the face of the earth” (Acts 17:24-26a; cf. 1-2). He declares that He dwells not in literal structures, buildings, but in the right kinds of hearts. Specifically, He is to be found in humble, contrite, and trembling hearts. Could this be a three step process? Humility is affliction of heart, the poor in spirit (Mat. 5:3). Contrite is the crippling effect, the penitent in heart. Trembling is fear or terror at the power of God. If I’m convicted, experience godly sorrow, and then am filled with the dread of not having my sins forgiven, God knows that this is my best hope of doing what pleases Him. Verses 3-5 contrast this tenderness of heart, as He depicts those who choose their own way, delight in their abominations, refuse to listen, and prefer what God hates. These wicked ones may hate the humble of heart, but the arrogant will finally be put to shame. What a needed reminder for us, if we are trying to serve God in humility. We may be viewed contemptibly who are living by the gospel according to self, but God will humble the proud (Psa. 138:6; Prov. 3:34; Mat. 23:12; etc.). 

A word to the faithful (6-14). Isaiah engages in intimacy imagery to discuss the future rebirth of God’s people, likened to a mother giving birth to a child. He follows the metaphor from conception to the resulting child’s maturity. Restoration and return from captivity will happen as if the conception and birth occurred on the same day (7), even though there were birth pangs in between. Birth is an occasion for rejoicing (10). The mother-child relationship, with its intimacy and closeness (11-13) is the perfect picture of divine comfort (13). Don’t miss the connection of Isaiah’s Son (7:14; 9:6) and Servant (49:1) to be born and the “nation” (1 Pet. 2:5,9) that would come soon thereafter. Peace and glory would be seen and known to all who would become part of this privileged people. The New Testament shows the glorious fulfillment of this starting in Acts two. 

A word to the unrighteous (15-21). The language in this next to last paragraph is of judgment, a recurring theme throughout this entire book. Fire is an often-used symbol of judgment, from Mt. Sinai onward. This paragraph is full of the language of divine punishment– “render His anger with fury” (16), “His rebuke with flames of fire” (16), and “gather all nations” (18). God depicts Himself as all-knowing (18). In the wake of judgment, there will be restoration of true worship and faithful service (20-21). While the end for the wicked is depicted in darkest colors, there is hope for as long as there is still time. Remarkably, God extends a promise of forgiveness and restoration until the end of all things! Even when promising retribution, He offsets it with His perfect grace. 

A word to the whole world (22-24). Isaiah implies an eternal picture as He closes. His language of “new heavens and new earth” (22) will be taken by Peter (2 Pet. 3:13) and John (Rev. 21:1) and given eschatological (eternal) meaning. The eternal aspect is also embedded in the idea of the place and the people enduring (22). The picture of perpetuity is also seen in verse 23. Jesus takes the word picture in verse 24 and applies it to hell (Mark 9:48). Because of the successful work of Messiah, spiritual life and torment are co-eternal (Mat. 25:46). 

James Smith writes, “While gold and silver depict the glories of Zion, so fire and worms depict the fate of the wicked” (OT Survey Series, 171). Through this dramatic imagery, Isaiah points his readers ahead to more than return from a foreign, physical land. There is return from the figurative wilderness of sin. The Messiah will bring this about, and those who humble their hearts and faithfully follow Him will enjoy all He has to offer in the eternal fellowship and all His perfect home contains. This is a glory and hope for all nations! All because it comes from the heart and hand of a holy God. 

Isaiah: Trusting The Holy One Who Rules The World (LIX)

The Lord’s Answer To The Prayer (65:1-25)

Neal Pollard

God not only answers the prayer of chapters 63 and 64, His response is the consistent message of the whole book. He loved them, but they had turned other places and disregarded their covenant relationship with Him. This resulted in the judgment of Assyria (seen in chapters 1-37) and Babylon (chapters 38-66). In this chapter, there are at least four answers God gives to the prayer.

There will be judgment for the unrighteous (1-7).  Up front, God offers His grace to all who are willing to receive it (1-2). Paul quotes these verses in speaking of the mission of gospel preaching under Christ (Rom. 10:21). But, despite His pleading, the unrighteous rebelliously ignore Him. As in Romans, so here the Gentiles found a God who they did not seek while the Jews rejected a God who sought them! In these verses, we find the first of multiple lists. God lines out His people’s sins one by one: (1) unlawful sacrifices (v. 3), (2) unlawful offering of incense (v. 3), (3) practicing necromancy (v. 4), (4) violating the dietary laws of the Law of Moses (vs. 4), and (5) arrogant self-righteousness (vs. 5). How God hates willful disobedience! It’s like smoke in His nostrils (5), and He vows to repay their sin (6-7). He had seen this unrighteous pass from father to son, year after year. He has had enough!

There will be salvation for the remnant (8-12). God’s reply includes a promise of One from among the righteous remnant (9). He sees a righteous minority among the faithless majority, and He will bless them as surely as He will punish the other. He promises rest for those who seek Him (10; cf. Mat. 11:28-30). But that preservation is contrasted with the certain judgment of all those who ignore Him and choose sin instead (11-12). 

There will be consequences for both (13-16). There are contrasting destinies laid out for both groups. The list in these verses are reminiscent both of Jesus’ sermon on the plains, recorded by Luke in Luke 6:20-26, and Jesus’ final parable of preparation in Matthew 25:31-46. James Smith neatly charts the contrast:

CONTRASTING DESTINIES Isaiah 65:13–15
God’s ServantsThe Wicked
1. Shall eat. 2. Shall drink. 3. Shall rejoice. 4. Sing for joy of heart. 5. Called by a new name.1. Shall be hungry. 2. Shall be thirsty. 3. Put to shame. 4. Cry for sorrow of heart. 5. Leave their name as a curse.

(OT Survey Series, 168). 

Once again, along with provision and joy, the righteous obedient will be blessed by having a new name (62:2; Acts 11:26). Each paragraph reaffirms that Isaiah is looking ahead to the Christian Age, to what the Messiah would usher in at His coming to earth. 

There will be reward for the people of God (17-25). At the end of the chapter, God’s focus is solely on the blessings enjoyed by the faithful. When will these promises be fulfilled? First, let us notice what the promises are.

1) New heavens and new earth (17).

2) Gladness and rejoicing (18-19).

3) Longevity (20).

4) Prosperity (21-23).

5) Answered prayer (24).

6) Safety and unity (25).

Second, let us notice when those promises would be. Christ would definitely bring about the establishment of all these blessings with His coming, life, death, burial, resurrection, and ascension. Much of the New Testament is devoted to these promises for those in Christ Jesus (Eph. 1:3). Yet, none of these are restricted only to the Christian Age, but find their ultimate fulfillment in eternity following the general resurrection (John 5:28-29) and universal judgment (Matt. 25:31-34). The perfection of these promises will be enjoyed for those who inherit eternal life.  There will ultimately be “new heavens and a new earth” (2 Pet. 3:13; Rev. 21:1). There will be a permanent end to sorrow (Rev. 21:4). There will be an end to death (Rev. 21:4). There will be an eternal inheritance (1 Pet. 1:4). There will be an end to the fears and threats always possible in this life (Rev. 21:8).

The readers should anticipate the first coming of the Messiah, but they should also live with anticipation of His second coming (Heb. 9:27-28). The same hope brought by His successful mission of salvation would sustain them as they anticipated His final mission of judgment. 

Isaiah: Trusting The Holy One Who Rules The World (LVIII)

The Contents Of A Fervent Prayer (64:1-12)

Neal Pollard

Chapter 63 sets the stage for the obviously heartfelt, intense prayer of God’s people. Truly, “The one praying believes that the people who are called the ‘people of Yahweh’ should receive special attention and divine intervention from their God. The problem, of course, is that God cannot deal with them compassionately as long as they continue in their sins and do not confess them or turn from them” (Gary Smith, NAC, 684). Willful, habitual sin is a stubborn obstruction to effective prayer (1:15; 59:2). Yet, when we look at the heart of the one presenting prayer in this context, we see one who has turned a spiritual corner. The prayer here is of one totally transparent and humble as he calls on God in prayer. Notice the specific contents of this powerful prayer.

He calls for God to personally appear (1-2). The confidence of this praying one is that the evident action of God will be unmistakable in the eyes of his enemies (cf. Psa. 23:5). Those enemies will tremble when they see God in action. 

He pleads for God to duplicate His deeds of the past (3-4). This petitioner draws on his history and heritage, when God unexpected, awesome things. He has faith in a God who acts, who makes mountains tremble and who does what human eyes and ears cannot anticipate. 

He longs for fellowship with God (5). As fearsome as God’s power is, He meets with the one who rejoices in doing righteousness. Those who walk in the light need not fear or hesitate to commune with God (1 John 1:7). 

He asks for God to be merciful (5b). There is never a question of the flawlessness of God’s character, as perfectly balanced as a holy God would be. Why was God angry with them? They had sinned–for a long time! Could they hope for salvation while so stubbornly sinful?

He acknowledges weakness, sin, and inadequacy (6-7). How does God feel when one falls unpretentiously before Him? Jesus illustrates it well in a parable, when a tax collector could not even lift up his eyes to heaven, but was beating his chest, “saying, ‘God, be merciful to me, the sinner” (Luke 18:13). Jesus’ startling conclusion? “I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:14). The praying one in Isaiah 64 confesses to spiritual uncleanness, with even “righteous deeds” being like filthy garments, withered by sinfulness and gnarled by self-sufficiency. Honest prayers have heaven’s rapt attention. 

He claims heritage and identity (8-9). Only in the wake of full confession does he dare to appeal to his spiritual family ties. He calls Him Father, Potter, and Lord. He claims to simply be the work of God’s hands and part of the people of God. On that basis, he hopes for mercy and compassion. 

He requests for God to restore (10-11). The present looks both grim and dim. The nation is decimated. The temple is gutted by fire. Its contents are now ruins. Only divine intervention can change the state of things. 

He prays for God to act on their behalf (12). The summary petition of this fervent prayer is brief, but intense: “Will You restrain Yourself at these things, O Lord? Will You keep silent and afflict us beyond measure?” As do others in Scripture (some 61 times from Exodus to Revelation), Isaiah is essentially asking, “How long?” In the throes of suffering, sorrow, and sin, we most acutely sense our need of God’s rescue. That’s where the prophet and the people are. It is where we regularly find ourselves. We never grow beyond the need of God’s gracious intervention. With such a sense, won’t we stay glued to the practice of fervent prayer (Jas. 5:16)? 

Isaiah: Trusting The Holy One Who Rules The World (LVII)

The Lovingkindnesses Of The Lord (63:1-19)

Neal Pollard

In explaining this section (63-65), John A. Martin says, “Isaiah was writing for the exiles in Babylon who would view their situation as somewhat hopeless. They would not be able to sense how God could possibly help them in their distress. However, they would remember the way the Lord had helped His people in bringing them out of bondage in Egypt. This would encourage them to pray for release from their bondage” (BKC, Walvoord & Zuck, eds., 1118). Isaiah begins the chapter with the picture of the Lord’s triumphant battle against His enemies, His garments stained red with the blood of His enemies (1-3). His missions are vengeance and redemption (4), and He alone was responsible for the success of both (5-6). Isaiah has not long before says, “The Lord’s hand is not shortened that it cannot save” (59:1). Here, He acts in accordance with His own righteous nature.

He is full of favor (7-9). God’s people sing of the loyal love of God as they look to the past, shown by His goodness and compassion. He felt for them, saved them, lifted them, and carried them by His mercy and love. “All the days of old” (9) shows the retrospective look at the past, full of God’s favor and tenderness toward them. These were His people and He was their God (8).

He is firm (10). Think of times like the wilderness wandering, the period of the judges, or the Babylonian Captivity where the nation turned against God for self, sin, or idolatry. Isaiah classifies such behavior as rebellion, grieving the Holy Spirit. God says He fights against His people when they turn from Him. It is frightening to hear God declare Himself our enemy!

He is fair (11-15). As if waking up from a dream (nightmare?), they “remembered” the days when Moses led them. They recalled deliverance at the Red Sea (11), the Holy Spirit in their midst (11), which Isaiah elaborates on in verses 12-14. They cry out for that fairness as they pray to God for His mercy to be shown to them once more. They feel that He is holding back, and they plead for it to return!

He is Father (16-19). Isaiah exclaims this. “For You are our Father” (16). He says that even when the people forget this, it is still so (17). With oppression and opposition, they feel like one who was never ruled or possessed as His family. They long for that again.

Isaiah represents the nation, praying to God in the midst of abandonment. Their hope is that He will be consistent with His nature and shower them once more with lovingkindness. 

Isaiah: Trusting The Holy One Who Rules The World (LVI)

For Zion’s Sake (62:1-12)

Neal Pollard

Isaiah continues to look to the future, as is noted by the verb tenses. 19 times, God speaks of what He “will” do or what “will” happen. Repeatedly, there are promises ushered “for Zion’s sake” (1). In this brief chapter, we note three of those promises.

A New Name (1-5). God’s people would be distinguished by specific characteristics like righteousness (1,2), salvation (1,11), glory (2), and a royal crown (3). They would be distinguished by a new relationship with God, described as His delight and His bride (4-5). God would rejoice over them. The common tie between these characteristics and this relationship is the new name which God Himself would designate. As one investigates the rest of Scripture, there seems to be one clear fulfillment to this promise. We first read it in Acts 11;26, then again in Acts 26:28 and 1 Peter 4:16. It is a name that honors the Messiah–“Christian.” 

Blessed Assurance (6-9). Isaiah speaks not only of what God would call His people with honor, but He also speaks of how He would take care of them. He appointed watchmen, guarding day and night (6). This symbolizes the everlasting vigilance of the God who never sleeps (40:28-31). He would not rest until He fulfilled His Word to His people (7-8). No longer would His people be prey or plunder, but praise instead. 

Salvation (10-12). Homer Hailey writes, “Isaiah urged the citizens of Zion to go out through the gates and prepare the way for the nations to enter” (A Commentary on Isaiah. Grand Rapids: Baker Book House, 1985. 499; cf. 11:10; 49:22). God would send a Savior who would offer salvation “to the end of the earth” (11). He would offer salvation, reward, and recompense. The saved would be called “holy” (1 Pet. 2:9) and “redeemed” (Ti. 2:14; 1 Pet. 1:18). They would not be forsaken (Heb. 13:5-6). 

We have the benefit of hindsight which Isaiah’s audience could only dimly, at best, comprehend. Even the apostles, walking over three years with the Messiah Himself, had great difficulty understanding how Jesus had come to fulfill promises like these in Isaiah 62. Today, reading the New Testament, we have such an advantage. We wear that name, live with blessed assurance, and bask in His salvation. But it is not a secret to be kept to ourselves. God expects us to declare it “to the end of the earth.”

Isaiah: Trusting the Holy One Who Rules the World (LV)

The Mission Of The Messiah (61:1-11)

Neal Pollard

It was a Saturday in Nazareth and Jesus was about thirty years of age (Luke 3:23). He was in the synagogue “as was His custom…and He stood up to read” (Luke 4:16). The scroll of Isaiah was handed to Him, He opened it and “found the place where” what we know as Isaiah 61:1-2 was written (Luke 4:17). He read it (Luke 4:18-19), then reported, as “the eyes of all in the synagogue were fixed on Him” (Luke 4:20), “Today this Scripture has been fulfilled in your hearing” (Luke 4:21). Much more happened on this occasion, but Jesus indisputably makes the claim that Isaiah 61 is about Him. His mission is to give His people at least five indispensable resources. 

Redemption (1-3). Isaiah describes the seven-fold mission of the Messiah. It was a mixture of message and mercy, preaching and preserving. He would bind up and comfort the needy, but He would also preach, proclaim, and announce. Shame would be replaced with honor and strength. From early in His ministry, Jesus shows His intention to do both. In Mark 1:31-34, He was healing the people of Capernaum from sun-up to sun-down. The next day, when the apostles found Him praying in seclusion and told Him everyone was looking for them, He replied, “Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for” (Mark 1:38). The healing was to build faith in the heralding. Ultimately, His mission led Him to the cross where He would redeem believers (Mark 16:16) by dying for them (1 Peter 1:18-19). Yet, it started with this seven-fold mission.

Purpose (4-7). He came to do more than rescue mankind from sin. He came to give those of every nation a true sense of their intended identity. There would be a reversal of fortune. They would go from ruin, devastation, and desolation to priests and ministers filled with everlasting joy. But the priesthood would not be confined to the house of Levi or even only the Jews. Strangers and foreigners (Gentiles) would fill their ranks, too. The double portion is the inheritance of the firstborn (Deut. 21:17). Combined with verse 8, this shows the reward for the work as the universal priesthood of believers (1 Pet. 2:5,9). 

Blessing (8). The Messiah would “faithfully give them their recompense.” He would establish an “everlasting covenant” with them (2 Cor. 3:6; Heb. 13:20), often also called a “better covenant” (Heb. 7:22; 8:6) and a “new covenant” (Heb. 9:15; 12:24). Recompense is reward. It is hard for me to read this verse without thinking of promises like Ephesians 1:3. The Messiah came to bring all spiritual blessings to those in Him (cf. Rom. 6:3; Gal. 3:27). 

Honor (9-10). These “blessed” ones (10) would be known and recognized as His people. It would not be for their own glory, but it would allow them to glorify the Messiah. They would be salt and light who glorified God by their good works (Matt. 5:13-16). All would see them dressed distinctly in “garments of salvation” and “robes of righteousness,” like a groom or bride whose clothes reflect the joy of matrimony. John is going to draw on that latter imagery as he reveals the church glorified and ready for eternal honor (Rev. 21:2). 

Fruitfulness (11). The Messiah’s followers are lastly depicted as fruitful produce, “as the earth brings forth its sprouts, and as a garden causes the things sown in it to spring up.” The produce would be righteousness and praise. Where would this come from? The produce of His vineyard. We are fruit, but we are also workers in His vineyard who produce more fruit (Rom. 16:5; 1 Cor. 16:15). 

As Isaiah brings his epic prophecy to a close, he rivets his attention to the unprecedented and glorious work of the Messiah. The world had not seen nor could it have hoped for what He came to bring. But, ultimately, the message of the mission of the Messiah would spread to the whole world (Col. 1:23). Praise God, since that means that you and I have heard. Who do you know who needs to hear it? 

Isaiah: Trusting The Holy One Who Rules The World (LIV)

Basking In The Glory Of The Lord (60:1-22)

Neal Pollard

At the end of the book of Revelation (21:25; 22:5), John borrows the imagery we see in Isaiah 59 and 60, that of an everlasting light and the end of darkness and night. In both places, it is the Lord who provides the inextinguishable light and the endless reign. Here in Isaiah 60, the prophet points to a future glory which would be seen in Zion. While Christ is not specific mentioned in this chapter, Isaiah anticipates the divine work that would usher in the glory. Indeed, Isaiah speaks of a coming Redeemer (16). God’s faithful would bask in the glory of the Lord, which would be seen in the coming of God the Son into the world.

The appearance of glory (1-2). The prophet anticipates the defeat of darkness over all the earth, dispelled by the glory of the Lord upon His chosen people. All who saw them would glorify God. 

The restoration of glory (3-4). Isaiah mentions other nations, without calling any names. Certainly, Babylon would come to mind. Perhaps the Medes and Persians are part of this. Isaiah calls his lowly brethren to anticipate kings and nations being amazed at God’s ability to bring His sons and daughters back from afar. Ultimately, this glory would be seen as Jesus appears (cf. John 12:41). 

The measuring of glory (5-9). Isaiah uses monetary imagery to depict this glory. Notice the financial terms–“abundance” (5), “wealth” (5), “multitude of camels” (6), “gold and frankincense” (6; cf. Matt. 2:11), “flocks” (7), and “silver and gold” (9). The prophet depicts a glory which was apparent to all who look on. While this appears to be figurative, it reveals glory in a way men appreciate. The idea is that they would see the glory of the Lord, appreciate the spiritual riches He brought, and they would serve and worship Him (cf. Acts 13:46-48; Paul quotes Isaiah 42:6; 49:6). 

The recognition of glory (10-14). What Isaiah saw was a turning of the tables. Judah was presently a weak and vulnerable nation. They would, for centuries to come, be subjugated to world powers. Isaiah foresaw a spiritual kingdom that would transcend earthly power. It would be embodied in the Kingdom of Christ. The prophet depicts this as foreigners aiding God’s people, bringing their treasures to them, rebuilding the sanctuary and repenting of their abuse of them. While that may have a more immediate reference to Judah’s return from exile, Isaiah appears to point to something grander and more enduring. The nations would have a part in helping to build the spiritual kingdom. 

The resilience of glory (15-18). Isaiah depicts something “everlasting” (15,19). He says that violence, devastation or destruction would “not be heard again in your land” (18). Instead, there would be salvation and praise. Such a transformation of fortune! To what end? “Then you will know that I, the Lord, am your Savior And your Redeemer, the Mighty One of Jacob” (16). 

The reason for glory (19-22). All of this was designed to help the people of God finally and forever recognize the glory (19), light (20), transformation (21), and ability (22) of God. Ending with the light and glory imagery he began with, Isaiah sets the table for the righteous to anticipate the Messianic age to come. 

How faith-affirming it is to look at Isaiah from this side of the cross. We appreciate how what Isaiah so clearly foresaw, Jesus came and fulfilled. We are among those of the nations who glorify God and serve in the kingdom of Christ. Truly, we bask in the glory of the Lord!

Isaiah: Trusting The Holy One Who Rules The World (LIII)

Sin And Salvation (59:1-21)

Neal Pollard

The issue for not only this chapter but for all of human history since Eden in Genesis three is the tension between the sinfulness of man and the salvation of our Maker. Isaiah leads out with the greatest challenge to resolving this tension with his initial statement: “Behold, the Lord’s hand is not so short That it cannot save; Nor is His ear so dull That it cannot hear. But your iniquities have made a separation between you and your God, And your sins have hidden His face from you so that He does not hear” (1-2). This statement highlights God’s unhindered ability (to save), humanity’s unabashed immorality (to sin), and a potential unresolved inability (to be forgiven). The more entrenched man becomes in sin, the greater the spiritual danger until it is finally too late! 

Isaiah Describes Man’s Sinful State (3-8). The people knew from their devotional literature how damaging sin was to their relationship with God. The psalmist had said as much (Psa. 66:18) and so had Solomon (Prov. 28:9). Isaiah had thoroughly discussed the same matter already (1:15; 50:1; 58:4). Here, he adds vivid details. What had Judah done?

  • They were guilty of bloodshed (3; 1:21).
  • Their fingers were tainted with iniquity (3).
  • Their lips were stained with deceit (3; 28:15).
  • Their tongues muttered wickedness (3).
  • They were unrighteous and dishonest (4; 5:7).
  • They conceived and gave birth to mischief (4; cf. 33:11).
  • Their feet run to evil, speeding to shed innocent blood (7).
  • Their thoughts were depraved (7; 65:2). 
  • Their path was full of devastation and destruction (7).
  • Their way of life was crooked and perverse (8). 

He compares the nation’s figurative offspring (their sins) to adders and spiders, both deadly and unfruitful (5-6). Sin is a fruitless, unfulfilling business. It promises what it cannot deliver, and delivers what it would never promise. 

Isaiah Discusses The Universal Problem Of Sin (9-15). Suddenly, the prophet does the unanticipated. He lumps himself in with the nation, much as the righteous apostle John lumps himself in with sinners in 1 John 1:8-10). You will notice the shift in pronouns in the middle part of this chapter. He speaks in the first person plural (we, us, our) 17 times in these few verses. Much of that is to describe how everyone may suffer due to the sin and rebellion of wicked men (9-11). Yet, he says more than that. Notice verse 12: “For our transgressions are multiplied before You, And our sins testify against us; For our transgressions are with us, And we know our iniquities.” He elaborates on the absolute guiltiness of everyone, including himself (13-15). The result of their sin, described in verses 14-15, is an amplification of his words in the first two verses. Our sin cuts us off from good and God!

Isaiah Discloses God’s Promise Of Salvation (15-21). These verses are a microcosm of the theme of the entire Bible. Humanity alienates itself from God, unable to restore the breach. God sees and is moved to act. He promises salvation to those willing to accept His gracious, reasonable terms. So it is here. 

God sees (15). God feels (15). God springs into action (15). He arms and clothes Himself in battle array to fight for us (17). He punishes evil (18). The anticipated result of this, in His great long-suffering, is man’s fear and praise (19). He promises redemption and covenant (20), His Spirit and His perfect Word (21). God, the violated party, must–in accordance with His flawless nature–offer a way back to Him. He is not indebted to us to do so. He has done nothing wrong. Yet, He is driven by His love and mercy to give grace. 

That anyone would ever choose to serve sin and spurn salvation is mind-boggling. But, too many times in my life, I have chosen the path of sin to my own hurt (and to the hurt of others). All the time, a Redeemer waits to heal and restore me. Why would I reject that when nothing else satisfies? 

Isaiah: Trusting The Holy One Who Rules The World (LII)

The Fast God Chooses (58:1-14)

Neal Pollard

It is possible to worship God according to His Word and God still reject it and even be repulsed by it. Such is the situation in Isaiah 58. The chapter begins with God charging Isaiah with the mission of crying out to the people, “declare to My people their transgression And to the house of Jacob their sins” (1). The sins have to do with their worship, but it was not that they were engaged in idolatry or violating the law of Moses concerning the acts. They plead their case that they sought Him, delighted in His ways, ask for just decisions, and delight in His nearness (2). They actually contend with God, wanting to know why He wasn’t seeing their fasting or noticing their humbling (3a). Somehow, they had numbed their consciences and have fooled themselves into thinking God watched their worship but ignored their lifestyles. Why was God so displeased with their fasts and their worship?

Their mistreatment of each other (3-5). From the very beginning (Gen. 4:6-8), God ties acceptable worship to loving and properly treating our brethren (see 1 John 3:12). On the very day of their fast, they sought their own desire, drove their workers hard, and fought and even resorted to violence with one another. They were not humbling themselves or showing remorse for sin when they fasted (5). They were blind to their inconsistency. How clearly God ties the two together! Through John, He also says, “If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also” (1 John 4:20-21). 

Their neglect of their daily duty (6-7). God tells them the fast He chooses, endorses, and accepts. It is one that leads to repudiating their wickedness (6) by a drive to stop oppressing their brethren (6), be benevolent and practice true religion with the less fortunate (7), and not avoid those in need (7). To hold up a pleading hand to God while slapping away a pleading hand of a brother is the height of hypocrisy. James says, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (1:27). 

Their disconnect between heart and action (8-12). God holds forth the promise of what could be if! By reigniting their heart and true devotion to God, they would find His positive response to their worship and their affliction of soul. He promises to bless and guide them if they would do the right thing driven by the right reasons. God wanted to rebuild for them and satisfy them, but He wanted them to “want” to do right driven by right motives. 

Their failure to truly put God above themselves in worship (13-14). They were more concerned in the beginning of the chapter about why their fasting did not benefit them rather than how God felt about it. The prophet exhorts them to be solely motivated His pleasure (13) and truly taking delight in Him (14). Then, and only then, would He pour out His blessings on them. Desisting from our own ways (13) is so difficult, but it is imperative to unlocking heaven’s genuine delight. 

Isn’t it interesting that Jesus would comment of vain worship during His ministry, citing the book of Isaiah? In Matthew 15:8-9, He says, “You hypocrites, rightly did Isaiah prophesy of you: ‘This people honors Me with their lips, But their heart is far away from Me. ‘But in vain do they worship Me, Teaching as doctrines the precepts of men.” This is quoting from Isaiah 29, and it discusses a different issue. But the principle is the same. Worship and lifestyle are inseparably joined. Our lips and mouths must be attuned to hearts driven to do the right things for the right reasons. 

Isaiah: Trusting The Holy One Who Rules The World (LI)

God’s Response To The Wicked (57:1-21)

Neal Pollard

Judah’s leaders (ch. 56) were thoroughly ungodly and blind to the danger their unrighteousness was leading them toward. It would come in the form of oppression from foreign nations (56:9). The righteous would be prematurely taken from among them (1-2), giving them peace and rest while leaving the wicked to face God’s judgement. Sometimes, God’s mercy is seen in delivering His faithful from the dark times in which they live. From verses 3-21, we read of God’s response to the wicked. He summons them, saying, “But come here, you son of a sorceress, offspring of an adulteress and a prostitute” (3). With such a wicked one before Him, He lays out His case with the charges to the idolatrous nation of Judah. 

God lays out the charges (3-10). These charges are representative of the whole of Judah’s iniquity. They all center in some way around idolatry. James Smith sees six in these verses: (1) Drunken revelry of the tree cult, (2) Child sacrifice, (3) Worshiping stone cult, (4) Sexual immorality on the high places, (5) Private deities in their homes, and (6) pilgrimages to worship Molech (5-10)(The Major Prophets, 153). No more serious charge could be levied, violations of the first two of The Ten Commandments (Exo. 20:3-4). They abandoned God for gods, not only foolish but fatal. 

God renders His judgment (11-13). Because they did not turn to God before their trouble came (11), He would leave them to their religious alternatives in their time of calamity. They relied on the idols in quieter times. His message is to rely on them now that they cried out, and see how helpful they are. But by contrast, “he who takes refuge in Me will inherit the land and will possess My holy mountain” (13). 

God provides hope after this case is closed (14-19). That hope was, as just noted, for those who turn to God for help. Isaiah seems to reflect back on chapter 40, referencing the smooth road paved by the Lord (40:3-5). The formerly faithful died and were removed from the nation (1-2). The future faithful are those who are “contrite and lowly in spirit” (15), whom God will reach out to and restore. There is no doubt that the current nation had earned divine punishment, a point Isaiah repeatedly makes in this paragraph. But, the gracious God foretells an end of His anger (16-18) despite their wicked ways. He holds out the prospect of restoration leading to praise, peace, and prescription (19). 

God offers no hope to the guilty who show no remorse (20-21). Bluntly, “There is no peace for the wicked” (21). There are some who could not receive enough warnings and judgments to turn their hearts from sin to God. No disaster, no withholding of blessings is sufficient enough to alter the course of the hardhearted. God knows that perfectly well. 

The prospect of relief and mercy was apparent and available. Judah could look back to their past and see it. Isaiah points ahead and promises it. Let us think about our day and time, 2,000 years after the Suffering Servant gave Himself to bring hope to the world. If we will keep our hearts contrite and humble, we can have hope in the face of judgment! 

Isaiah: Trusting The Holy One Who Rules The World (L)

Universal Joy Through Obedience (56:1-12)

Neal Pollard

Chapter 56 begins the last major section of the book of Isaiah. Gary Smith titles this section “the destiny of God’s servants” (NAC, 516). This chapter helps us know who is included in His servants and how they come to be recognized as such. There is one who, like Psalm one, is called the blessed man (2). He is the one who does what God commands. These appear to be the captives from the latter half of the book, anticipating freedom and restoration. What does God expect of them, if they wish to be blessed and joyful? 

There Must Be Moral Uprightness (1-2). God promises His salvation and righteousness, but only to those who “preserve justice and do righteousness” (1). He offers to bless those whose worship and conduct align, avoiding evil and good what is right. God never blesses those whose morality or doctrine conflict His revealed will. 

There Must Be Confidence In God’s Power (3). This is seen in what God is promising for the future of His people. Included in His family, which would be inaugurated by His Chosen Servant, are the foreigners and eunuchs. These were excluded under the Law of Moses, but they would be included in what was to come. 

There Must Be Faithful Worship (4-7). That God wishes to include the outcasts and formerly excluded is seen in His conditional acceptance of them. To those who keep His sabbaths, minister to Him, pray in His house, offer burnt offerings and their sacrifices, God would make better than sons and daughters, His servants, and participants in His covenant. Worship must be coupled with choosing what pleases God and holding fast to His covenant (4). What would be the response of the obedient, hearing that God embraces them? They would be joyful (7). Those who adore God enough to serve Him daily and worship Him faithfully would have a place in His house and an everlasting name (5). 

There Must Be Repentance (8-12). Isaiah shifts his focus back to the present disobedience of God’s people. The glorious, future hope was impeded by the unrighteousness of the leadership. The current leadership had learned nothing of God’s power and punishment. John Martin suggests, “The Lord called for the beasts (Gentile powers, probably Babylon) to devour (punish) Israel because she was spiritually insensitive” (BKC, Ed. Walvoord and Zuck, 1112). Those leaders are compared to blind watchmen (10), mute dogs (10), sleeping dreamers (10), greedy dogs (11), ignorant shepherds (11), and foolish drunkards (12). The righteous were frustrated with them and their only hope of peace was to die (57:1-2). 

Joy was only a distant hope for the original readers of Isaiah’s words here. Punishment had to come before peace could be legitimately offered. God had something better in store for future generations who believed His plan and obeyed His will. We are living in that better time now. The Servant has completed His work and now reigns in heaven. We get to choose whether or not we want the joy only He can offer us (1 John 1:4; 2 John 12). 

Isaiah: The Holy One Who Rules The World (XLIX)

“Seek The Lord…” (55:1-13)

Neal Pollard

Chapters 40-55 seem to be one long unit, devoted to the comfort God extends to His people through atonement for sin and deliverance from other nations. The NASB (95) puts Isaiah 55:12-13 in quotation marks, signaling to us that this is a hymn and ends this section. Smith identifies hymns in the book that served the same purpose in 12:1-6, 42: 10-13, 44:23, 49:13, and 52:9-10 (NAC, 493-494).  This final chapter tells us that God longs to bless His people, but His people must repent to enjoy them.

The axis point of this chapter is a call to “seek the Lord while He may be found; Call upon Him while He is near” (6). It stands between the blessings promised (1-5) and the spiritual change required (7-11). No one accidentally grows close to God or walks obediently to His will by mere chance. Let’s notice how Isaiah highlights this way to transformation and why one would want to pursue it. 

Seek the Lord because He provides (1-2). Four items are identified–water, wine, milk, and bread. Listening to God, His people enjoy abundant provision. It is foolish to look to anyone or anything else to give what only He can give. 

Seek the Lord because He gives life (3). Listening to Him, one is promised life. While that may include physical life, the implication is eternal life shown through His “everlasting covenant” with His people. 

Seek the Lord because He gives identity (3-5). He appeals to their common heritage in David (3), but He offers an even greater identity through His name and what being His people does for them. Through the Lord’s leadership, one is glorified (5). Being a child of God exalts one’s name and purpose, not for our sake but for His (cf. Eph. 3:20-21). 

Seek the Lord because He gives forgiveness (6-7). In the middle verses of chapter 55, Isaiah makes a play on the words “thoughts” and “ways.” He begins by calling for the wicked to forsake his way and the unrighteous man his thoughts (6). Why? Because God’s ways and thoughts are not ours, but are more exalted and important (8-9).  But by forsaking our own thoughts and ways for His, we can expect to have compassion and abundant pardon!

Seek the Lord because He gives wisdom (8-11). Not only are His thoughts and ways higher than ours, but they are fruitful and productive. He illustrates this with the cyclical nature of moisture and seed production. The rain and snow come from heaven, waters the earth, makes it bear and sprout, drops seed, and ultimately provides bread for the one who sows the seed. Isaiah says that this is how God’s Word works. He sends it, His faithful servants sow it, and it produces results (see how Paul alludes to this idea in 2 Cor. 9:10, as well as Matt. 24:35; Luke 8:11; 1 Pet. 1:23). 

Seek the Lord because He gives unexpected joy (12-13). The fruit of God’s wisdom is joy, peace, and fruitfulness. With figurative language and hyperbole, Isaiah illustrates this blessing with mountains and hills celebrating, trees clapping, and cypress and myrtle trees coming forth from the seeds of thorn bushes and nettles. God’s power takes the refuse and contemptible things of life and shows His power through His ability to make it incredibly wonderful. Remember Paul’s words? “God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, so that, just as it is written, ‘Let him who boasts, boast in the Lord'” (1 Cor. 1:27-31).

At least six blessings in this brief chapter are attached to seeking the Lord, and Isaiah says that seeking the Lord and changing from our sinful ways are imperative to receiving them. God can take the worst of situations and make them far better than we could imagine. He waits to bless us, but He is waiting for us to come to Him (Matt. 11:28-30). 

Isaiah: The Holy One Who Rules The World (XLVIII)

God’s Compassionate Promises (54:1-17)

Neal Pollard

We are not told when the promises in this chapter would be fulfilled. The details of being forsaken for “a brief moment” (7) seems to fit best with the Assyrian incursion at the time the northern kingdom is taken captive and destroyed in the last part of the eighth century B.C. But in this section that highlights the Redeemer, there are implications of a time centuries after that when Jesus is born.  Consider the beautiful promises contained in this chapter. 

God promises richness (1-3). It is a reverse of fortune from a time of barrenness, travail, and desolation to a figurative “baby boom” that requires them to enlarge, stretch out, lengthen, strengthen, and spread abroad. Their descendants would expand and conquer. 

God promises restoration (4). What had marked their past was shame, humiliation, disgrace, and reproach, from youth to widowhood. God says, “Fear not!” His promise was greater than the scars of their past or their apprehension about the future. 

God promises relationship (5-6). The further hope of these promises is the intimacy of God’s relationship with them. Their husband is the Creator and master of everything. Their Redeemer rules the entire planet. Though they were a wife without anything to commend herself, still He desires her. 

God promises redemption (7-10). Twice in this chapter, God calls Himself “Redeemer” (5,7). They had earned His rejection, but He likens His response to the way He responded after the flood in Noah’s day. His people deserve wrath and judgment for their iniquities, but He offers “everlasting lovingkindness,” “compassion,” and “peace.” Nothing on this earth can be counted on, but God’s promises can be. 

God promises reward (11-13). He illustrates this by mentioning several precious stones by which He will reinforce them. Their dwelling places would be bejeweled with splendor and majesty. John will co-opt this kind of imagery in describing heaven and the church glorified (Rev. 21:19ff). They would have superior knowledge of God’s will (cf. John 6:45), which would lead them to the best life possible (John 10:10). 

God promises resilience (14-17). Their foundation would be righteousness (14; Mat. 7:24-27). Since God is in control (15-16) and on their side, “No weapon that is formed against you will prosper; And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, And their vindication is from Me” (17). We sing that, don’t we? The battle belongs to the Lord! If we are on His side, we will win (1 John 5:4). 

Isaiah: The Holy One Who Rules The World (XLV)

The Lord God Helps “The Servant” (50:1-11)

Neal Pollard

The first three verses of this chapter seem to better belong with chapter 49, making this an unfortunate chapter break. Isaiah 49:14 says, “But Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.'” So, these three verses is His response. There is a set of questions about God’s relationship to Israel followed by a set of questions about Israel’s relationship to God (1-2). His answer to the first set of questions is that their suffering was the result of their unfaithfulness, not His (1). His answer to the second set of questions is that He was able to save them, but they had refused to turn to Him for such (2). His power is limitless and rejecting that power is ludicrous! 

From Isaiah 50:4-11, we hear the voice of The Servant again. In contrast to the faithlessness of the people, The Servant is faithful to the mind and mission of the Lord. He puts His trust in Him in at least three ways.

He credits the Lord God for His gifts (4-5). These center around His tongue (4) and His ears (5). With His words, He would sustain and encourage. With His ears, He would listen and follow the Lord God’s instructions. With open ears, He obediently followed and persevered (5). 

He credits the Lord God for His mission (6). Here, we have the first of many allusions to the suffering servant. This persecuted Servant would be struck, violated, spat upon, and humiliated. One cannot read these words without thinking about what happened to Jesus on the day He was crucified. 

He credits the Lord God for His help (7-9). Twice, He says, “The Lord God helps Me” (7,9). In the light of this assistance, He is confident (7), determined (7-8), convicted (9), and optimistic (9). 

This chapter ends with The Servant calling on men to join Him in trusting the Lord God. They should fear Him, obey Him, trust Him, and rely on Him (10). Walking by the light of their own fire would simply lead to torment (11). It is foolish to reject the Lord God who showed His loving care to His Servant, who wishes to aid all who follow Him. 

Isaiah: Trusting The Holy One Who Rules The World (XLIII)

Listen To Me (48:1-22)!

Neal Pollard

James Smith neatly summarizes the last 27 chapters of Isaiah as an introduction of two servants of God. He writes, “One was obedient, the other disobedient. The first was an individual; the second represented the entire nation” (OT Survey Series, 128). Starting at the end of chapter 44 through the end of this chapter, Isaiah predicts the coming of Cyrus the Great well before even his birth. But Cyrus is not the point; He’s an illustration of the point. The point is about the rock solid nature of God’s Word! Twice, He calls to Israel and says, “Hear me!” (1,12). He declares and proclaims (3). He prefaces His revelation by stating, “Thus says the Lord…” (17). He admonishes them to pay attention to His commandments (18). He punctuates statements with “says the Lord” (17,22). All of this is a summons to listen to Him!

Notice God’s case for the people to hear His word.

He accurately foretells the future (3-5). From long ago, He declared things before they happened. Knowing how hardhearted the people were, He did this as a loving act to soften those hearts. Their idols could not do this (5)!

He foretells new things that had not been before (6-8). Here is proof of His unique nature. They could not compare what He prophecies with anything like it in their past. They could not have imagined it and they had no experience with it, proving God’s superlative ways. 

He acts in the defense and protection of His own character (9-11). All that He did and the things He chose not to do which demonstrated His mercy was a show of love, but even more than that it was in harmony with His perfect character. Three times, He says, “For my sake.” For His praise and glory, He did these marvelous things. 

He backs up His word with His unmatched power (12-16). He is first in time (12), best by means of creation (13), superior by reason of sustaining (13), unparalleled because of His love (14), and all of it proves what He can make and do like no one else can! 

His words have unmatched value (17-22). Notice. His words teach one to profit (17). His words lead to well-being and righteousness (18). His words leads men to pave a better road for their children (19). His word gives redemption (20). His word leads to providence and blessings (20-21).

God is about to talk to His people about the prospect of their restoration (ch. 49-55). But first, they needed to prepare their hearts and change their lives. Truly, “When people fall away from God, he will challenge them in various ways. In this case God calls for his people to listen to him, to hear him out, and respond accordingly. If they would just take into consideration who God is (the Creator, Lord of history, Redeemer, Holy One, Teacher, and Leader), then God would be able to pour out his blessing on his people” (G. Smith, NAC, 333). 

Isaiah: The Holy One Who Rules The World (XLII)

Comparing Bel And Babylon To The Lord (46:1-47:15)

Neal Pollard

Isaiah: Trusting The Holy One Who Rules The World

Comparing Babylon To The Lord (46:1-47:15)

Neal Pollard

It seems plausible that the central idea in Isaiah 46-48 is given in the statement, “I am God, and there is no other; I am God, and there is none like me” (46:9). You will notice a decided contrast, specifically between the Lord with Bel and Nebo (46:1) and between God and Babylon (47:1). The Babylonians are associated with their gods, and God calls His people to sit in the jury and judge between both. The verdict is a foregone conclusion, if they will honestly examine the evidence. At least five pieces of evidence are brought forth in these two chapters. 

His Power (46:1-7). By contrast, Bel, Nebo, and any material god must be created by man before it can be worshipped. It cannot save (2). It must be carried to the place of worship and set up before men fall before it (7). It is inanimate, inaudible, and impotent (7). But God made us, carries us, and saves us (4).

His Perception (46:8-10). It is in this section that the aforementioned statement is made of the special, unique nature of God (9). “He declares the end from the beginning and from ancient times things not yet done” (10). For an example, look at the previous chapters where He presents for their consideration a king who would not be born for well over a century when Isaiah writes. Our God has perfect foreknowledge. None other has that ability.

His Purpose (46:10-13). As a part of His foreknowledge, God sets forth His purpose. He declares His purpose and counsel (10), then reveals what it is. It involves using a man from a far country, whom He calls a “bird of prey” (11). It is not shown here who that is. Jeremiah and Ezekiel call Nebuchadnezzar an eagle (Jer. 49:22; Ezek. 17:3). But the main thing is not the predator, but the God who purposes to use him. He purposes what He does in order to bring about His righteousness and salvation (13). Whatever He purposes will happen (Job 42:2), and He purposes only what is good and right (Gen. 18:25).

His Perseverance (47:1-9). The attention is suddenly turned upon Babylon, with God sending this nation a message even before it rises to global prominence. Isaiah appears to look past the Assyrians and the Babylonians to the Medo-Persian rise to power as a world empire. Cyrus will humble and subjugate Babylon, a sign that God has not given up on His people. God was angry at His people for their sin and would use Babylon to punish them (47:6), but this heathen nation was foolish not to see that they could not flaunt His will and survive. 

His Purity (47:10-15). Isaiah lays out the sin and wickedness of Babylon–lovers of pleasure (8), complacent (8), wickedness (10), sinful pride (10), and sorcery (12). It would harm them and any who allied with them (15). The next chapter will vindicate the character of God, but He is not susceptible to any of these spiritual impurities. He is the antithesis of them.

A recurring theme of Scripture is something we often sing, that “there is no God like Jehovah.” How foolish to trust anything or anyone besides Him. God’s Old Testament people made that mistake to their harm and destruction. We must not follow their footsteps, in view of our Awesome and only God! 

Isaiah: The Holy One Who Rules The World (XLI)

God’s Use Of A Persian King (45:1-25)

Neal Pollard

Isaiah writes in the 8th Century B.C. about a man who would reign nearly 200 years later. He calls him by his name (4), which is a Persian rather than a Jewish name. It must have seemed strange to Isaiah’s audience given not just the man’s ethnicity but his nation’s relative obscurity at the time of the prophet’s writing. Much of this chapter is devoted to explaining how Cyrus’ rise and his benevolent actions is a clear, powerful statement about the greatness and uniqueness of God. 

DIVINE DIRECTION (1-8). Isaiah walks through God’s plan to accomplish His will through Cyrus. He calls him His “anointed” (the Hebrew word “messiah”). That He will be with and empower this Persian is graphically explained: “whose right hand I have grasped, to subdue nations before him and to loose the belts of kings, to open doors before him that gates may not be closed” (1). God tells the nation what He will do through Cyrus (2-3) and that He does so for their sake and so they will know His power and love (4-8). The reason behind all of this is to turn the heart of His people back toward Him, that they would trust and obey Him. It is interesting to read the ancient historian Josephus, who writes that Cyrus read the book of Isaiah prompting him to order the rebuilding of the temple and even its dimensions (Antiquities XI.5-7; XV.386). 

DIVINE SOVERIGNTY (9-13). A natural response to what we read in the first eight verses is, “Why?” Why use a foreign king and speak so favorably of him? Why make such a plan? God explains by pointing out His sovereignty, His supreme and ultimate power. It is like clay arguing with a potter or a child questioning its parents concerning how or why it came to be (9-10). God has absolute right as Creator to do as He pleases (11-13), and the rest of this chapter demonstrates that He can be trusted to act in only righteous and perfect ways. That includes His utilization of Cyrus in His plans (13). 

DIVINE SALVATION (14-25). I like James Smith’s analysis of this plan of salvation articulated by Isaiah. Taking verses 9-25 together, Smith says:

  • God’s plan was unchallengeable in its origin (9ff).
  • God’s plan was consistent in its direction (11-13).
  • God’s plan was universal in its scope (14).
  • God’s plan was certain in its result (15-17).
  • God’s plan was rational in its design (18-25).

(Major Prophets, 134).

While the prophecy about Cyrus would be fulfilled in 536 B.C. and the temple would be completed in 520, there is with Isaiah a look at ultimate salvation. The justification and salvation Isaiah writes of in this more specific sense would be brought about through the God whose character and nature would be most perfectly shown in the coming of the Messiah, Jesus of Nazareth. Isaiah is looking forward, not just a few hundred years but over 700 years to the coming of the Savior. Do you see glimpses of this is statements like, “To me every knee will bow, every tongue will swear allegiance” (23b; Phil. 2:10-11)? 

Isaiah’s audience trusted in Assyria and Egypt to be their Savior. They could not pick for themselves a deliverer better than God could. Cyrus would prove this point, but Jesus would be the ultimate demonstration of this truth! 

Isaiah: The Holy One Who Rules The World (XXXIX)

“Fear Not” (43:1-28)

Neal Pollard

The content of this chapter is connected with exhortation, “fear not,” seen in 41:10,13, and 14. God has just delivered sobering news at the end of the previous chapter, so through the prophet He encourages them regarding their future. The trouble was a consequence of their own unfaithfulness, but God shows them what He wants to do for them as they return to Him.  He makes several promises, all fortified by His proven integrity in the past–He created, formed, and redeemed them (1). They can trust that His promises would encourage and embolden them. 

There will be redemption (1-4). What motivated God was the Fatherly love. He says, “I have called you by name, you are mine” (1). Whatever adversity confronted them, God would be with them (2). He is Savior (3). In affectionate terms, God tells His people they are precious in His eyes, honored, loved, and valued (4). 

There will be return (5-7). God speaks of His people coming from every direction–note the east, west, north, and south of verses 5-6. Summarized, He speaks of their returning “from the ends of the earth” (6). In this promise, there is a reminder of divine ownership. He called, created, formed, and made them for Himself and His glory (7). That they would ever have a lowered sense of their identity and purpose is mind-boggling! Is it any less for God’s people today?

There will be rescue (8-28). In this lengthiest section of the chapter, God repeatedly reminds them of His unmatched power. Twice, He reminds, “I am the Lord” (11,15). He points out that He is Redeemer (14), the Holy One (14), the Creator of Israel (15), King (15), and, most frequently, “the Lord” (10-12, 14-16). As He will contrast Himself with the gods of the nations throughout this section of Isaiah (see verse 10), He is distinguished from all rivals as an animate, omnipotent One who has the power to do what He wills. There is the rescue He effected in the past (16-18). Now, He says, “I am doing a new thing” (19). It would cause the creation to praise Him (20), and He wanted it to make His people praise Him (21).  Incredibly, they had rejected and neglected Him (22-24) and burdened, wearied, and hurt Him with their sins (23,26-28). But how did He respond in the midst of such moral failure? “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins” (25). However, the rescue is conditional. If they persist in transgressions and iniquities, God would allow them to suffer destruction and reviling (28).

Despite their persistent unfaithfulness, God’s perseverance and patience held out the hope of redemption, return, and rescue. He longs for man’s salvation, proven most fully at the cross. He wants a relationship with us, even if we so easily allow the world to blind us. He will not unconditionally save us, but there is nothing He wants more. In a scary world, that should lead us to “fear not.”

Isaiah: The Holy One Who Rules The World (XXXVII)

Promise And Peril (42:1-25)

Neal Pollard

Dr. Ralph Wilson has noted “that Isaiah is quoted (or alluded to) in the Gospels approximately 21 times, 25 times in Paul’s letters, 6 times in 1 Peter, 5 times in Acts, 4 times in Revelation, and once in Hebrews” (jesuswalk.com). A great many of these are Messianic prophesies, including two in Isaiah 42. Isaiah focuses on a picture of the Messiah which he most fully presents of all the Old Testament writers, and that is the picture of “servant.” This chapter looks ahead to what God will accomplish through this servant for the good of His people.

THE SERVANT OF GOD (1-4). Isaiah writes of His choosing (1-2) and His character (2-4). God speaks possessively, “my servant…my chosen…in whom my soul delights…my Spirit” (1). Concerning His coming work and walk, the prophet speaks of His balance of humility and strength, a gentle judge! Matthew takes these verses and applies them to Jesus in Matthew 12:18-21, as proof of His identity as the miraculous healer who confirms His message and confounds His opponents in the region of Galilee. 

THE WORK OF GOD (5-12). Who would bring forth this Servant? Isaiah describes God, the Lord, through His voice in this paragraph. He is the One who stretched out the heavens and spread out the earth (5). He is Creator. He is the One who set man’s spirit in him (5). He is the Animator. He is the One who sustains man (6-7, 13). He is the Sustainer. He is the One who speaks with splendor (8-9). He is the Revealer. He is the subject of song (10-12). He is the Worshipped. In the midst of this depiction of God’s works, we have another fulfilled prophecy. Paul quotes verse six to justify his taking the gospel to the Gentiles (Acts 13:47), the apostle explaining to the Jews, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us…” (Acts 13:46-47a).

THE HEARTBREAK OF GOD (14-25). If Isaiah’s audience mistook the gracious patience of the Lord for weakness or indulgence, the prophet corrects such thinking. God’s response to His people’s repeated rejection was perfect displeasure. His broken heart is revealed by His wrath (14-17), His words (18-20), and His wonders (21-25). His wrath was displayed to His unfaithful people who trusted in idols; He would allow them to wallow in self-destruction. He speaks to the spiritually deaf and blind, knowing they will persist in their ignorance. He magnified His glorious law and ignited His fires of judgment, but the people refused to turn to Him.

Isn’t this the all-too-frequent picture of man’s hardhearted refusal to accept the gracious guidance of God? As Isaiah foresees the coming of the Messiah, God in the flesh, mankind had the opportunity to receive their King. Instead, they rejected Him and put Him on a cross. Through His apostles and prophets, He gave us His written will. Yet, the majority refuse to believe and/or follow it. Tragic as it is, God foresees it even here in Isaiah 42. The thoughtful and righteous “Sing to the Lord a new song, Sing His praise from the end of the earth!” (10).

Isaiah: The Holy One Who Rules The World (XXXVI)

“Fear Not, For I Am With You; Be Not Dismayed” (41:1-29)

Neal Pollard

We are not certain if Robert Keen or George Keith penned the hymn, “How Firm A Foundation.” Whomever wrote it, we know they drew their inspiration for the second verse from Isaiah 41. The song says, “Fear not, I am with thee, O be not dismayed, for I am thy God, and will still give thee aid; I’ll strengthen thee, help thee, and cause thee to stand, upheld by my righteous, omnipotent hand.” Compare those lyrics with verse 10. Isaiah writes those words in the midst of declaring God’s greatness once more after having done so in the previous chapter. The context now is in the face of other nations and other gods, with His own people tempted to trust both instead of Him. Yet, they can rest assured because of who God is.

They should not fear because of God’s providence (1-7). God begins by inviting the nations to approach and draw near (1). He declares His active involvement in the whole world, the one who stirs, gives up nations, tramples, makes, pursues, performs, and calls them (2-4). He says the coastlands to the ends of the earth fearfully acknowledge His involvement (5ff). Isaiah’s report of the nations’ trembling should be seen as a comfort to His own chosen ones.

Those heathen ones trust their idols, who could not prevent what God was determining to do.

They should not fear because of God’s strength (8-16). This passage reminds me of what Paul says in 2 Timothy 2:13, as he gives the trustworthy statement that “if we are faithless, He remains faithful, for He cannot deny Himself.” They had notoriously chosen gods and nations instead of “the Lord,” Redeemer,” and “Holy One of Israel” (14). They should not fear because this omnipotent God has chosen and called them (8-9), sustained them (10), defended and protected them (11-14), and enabled them for victory (15-16). Because of God’s strength, His people could be strong! That was the only way they could be.

They should not fear because of God’s blessings (17-20). The goodness of God is an opportunity for humanity to look up and appreciate Him as Creator and sustainer. Isaiah isolates the poor and needy, those most helpless, noting that even these are not beyond His benevolent gifts. At the height of their need and despair, God says He will answer them and not forsake them (17) by providing what they need (18-19) “that they may see and know, may consider and understand together, that the hand of the Lord has done this” (20). God’s blessings exist not for our indulgence, but for our enlightenment. He wants us to appreciate that “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (Js. 1:17). If we grasp that, we will make the right choice of Master in life. 

They should not fear because of God’s control (21-29). God shifts His attention and voice to the impotent idols of the nations. Smith says that He addresses them: “He urged them to (1) make known former things; (2) make known future things; and (3) do good or evil, i.e., do something” (The Major Prophets, 126-127). They are unable to do so, of course. So, God distinguishes Himself from all rivals by declaring things to come (25-27). These idols are powerless and mindless, and they cannot declare what is front of them much less what is to come (28-29). Later in Isaiah, the prophet will show through his words that God gave him a clear message about future events that would be verified in time. Only the Holy One of heaven can do such things.