Category: Isaiah

Judgment On Moab (15:1-16:14)

Neal Pollard

The judgment oracles continue, but Moab is a different kind of subject than the heathen nations of Assyria and Babylon. Moab is a relative. Genesis 19:30-38 tells us that the nation of Moab was the result of incest between Lot and his firstborn daughter. There is intense rivalry between the Israelites and Moabites almost from the beginning. Balak, who tried to get Balaam to curse Israel, was the king of Moab (Num. 21:21ff). The first oppression in the cycle of the judges was brought by Eglon, the king of Moab (Jud. 3:12-31). Moab rebelled against Israel, causing the divided kingdom of Israel and Judah to fight Moab together (2 Ki. 3). Solomon’s heart was conquered, in part, by Moabite women who led him to worship their god, Chemosh, leading God to punish him by causing his kingdom to divide (1 Ki. 11). So, in passages like Psalm 60:8, Jeremiah 48, and our text today, inspired writers speak of Moab as the enemy of God’s people.

These two chapters neatly divide into four parts. To use James Smith’s words, there is a lamentation (15:1-9), a petition (16:1-5), a devastation (16:6-12), and a prediction (16:13-14). All of this oracle is forward-facing, looking at the future judgment of this people who could not be relied upon for help due to their own, coming demise. 

THE LAMENTATION (15:1-9)

In the north, they would be laid waste and undone (1). They would weep and wail, shave and wear sackcloth, and their soldiers would cry aloud and tremble (2-4). No place in this part of the country would be free from lamentation. Fleeing to the south would bring no relief. Not only would the weeping continue (5), but they would find destruction, desolation, and drought (6-8). The cries and wailing extended to the whole country because there was nowhere to go to escape the predators out for blood (9)! 

THE PETITION (16:1-5)

Moab cries out to Judah for help. As they escape their invaders, they must ask for permission to cross into Judah’s territory. They are refugees running from an army, and in their terror are trying to find someplace to go. They want to sit “in the tent of David” (5). They want shelter and haven until “the oppressor is no more, and destruction has ceased, and he who tramples underfoot has vanished from the land” (4).

THE DEVASTATION (16:6-12)

A recurring theme reemerges here, that of pride, arrogance, insolence, and boasting (6) being rewarded with wailing (7), mourning (7), being stricken (7), and languishing (8). Earlier days of comfort and ease are replaced with a reversal of fortunes and emotions. Raisin cakes, summer fruit, harvest, flowing wine presses, joy, gladness, and songs are now forgotten, replaced by weeping, the drenching of tears, moaning, weariness, and empty prayers (10-12). Sin carries a high price tag, which Isaiah illustrates for Moab in vivid detail.

THE PREDICTION (16:13-14)

Isaiah predicts the fate of Moab. It is specific–“in three years” (14). It is descriptive, in that they will go from a multitude to very few and feeble. God had warned about their sin in the past (13), but this would soon transpire. Chapter 20 will talk about the invasion of Sargon, and, as Smith puts it, “The prediction finds fulfillment in 715 b.c. when Sargon directed a campaign against the Arabians. To reach his destination, Sargon swept through the length of Moab from north to south murdering and plundering as he went” (The Major Prophets, 64). This is the very tragedy Isaiah is predicting for wicked Moab.

These judgment oracles are repeated reminders of a proverbial truth, that “righteousness exalts a nation, but sin is a reproach to any people” (Prov. 14:34). No matter how secure and prosperous a country may perceive itself to be, this can change quickly. The culprit is apostasy, abandoning God’s will for self and sin. 

Judgment On Babylon, Assyria, And Philistia (14:1-32)

Neal Pollard

Isaiah continues his oracle against Babylon as chapter 14 begins. The first few verses contain a comforting promise of God’s compassion and restoration of His chosen people after their painful captivity in Babylon (1-3). Then, Isaiah instructs them to “take up this taunt against the king of Babylon” (4). The next 19 verses are the contents of that taunt, mocking the future world power for its foolish pride and self-reliance. The downfall of Babylon would be the cause of rejoicing for the nations (7-10). Their pride, equating themselves even with God, would be shattered by their humiliating fall (11-15). As mighty as they would become, their ruin and destruction would be greater (16-23). Similar statements about its desolation and dishonor, made in chapter 13, fill this second half of the judgment oracle on Babylon. Behind all of it is the unmistakable, omnipotent work of God (5-6). 

Verses 4-21 form a masterful poem, divided into four sections. Stanza one is the relief of the nations (4-8). Stanza two is the taunts of rival kings (9-11). Stanza three is the dramatic fall of the Babylonian king (12-15). Stanza four is the surprised reaction of the nations to the unexpected ruin of this nation (16-21). 

Assyria is briefly mentioned as another power which would fall. Already, Isaiah has shown Judah the folly of making an alliance with Assyria who would surely be defeated. At this time, Assyria was already dominant and defeating Judah’s neighbors. But, like their neighbor Babylon, Assyria would also fall. The focus here is not on the details of Assyria’s punishment, but instead on the assurance that God was able to do it and would do it. It was God’s plan and purpose (24). His purpose could not be thwarted (26-27; cf. Job 42:2). What God determines is going to happen, no matter how unlikely it may seem in a given moment. Assyria was a fearsome, dominant power, but God would “break” them (25).

Finally, in the year of wicked King Ahaz’s death (28), there are judgment oracles raised against three of Judah’s neighbors. The first of those, Philistia, is addressed in verses 29-32. God’s message is not to rejoice over the defeat of Assyria because they would rise again to afflict them (29). Their children would feel the pain of famine and fire (30-31). Only in Judah would their be refuge and protection. Later, when Sennacherib, king of Assyria, comes upon Judah, his emissary will brag of how all the nations around them had fallen to him (37:18-19). Ultimately, in fulfillment of verses 24-27, Assyria would be the one surprised and decimated by defeat. But this would not be an assurance for nations like Philistia. They would reap the consequences of the national sins they had sown.

These judgment oracles point to the power, the purpose, and perfect foreknowledge of God. He holds the fate of nations in His hand, and He possesses perfect holiness and justice. God never gets it wrong. His righteousness is a comfort to the faithful, but it is sheer terror to the rebellious and wicked. 

Judgment Against Babylon (13:1-22)

Neal Pollard

Though Isaiah mentions that this oracle is against Babylon (1), the nation is not specifically named in the judgment until verse 19. James Smith suggests that because this is at the beginning of several such judgments (through chapter 23), that there is a general principle to be learned up front. Specifically, God brings His judgment on every proud nation that forgets Him. Babylon is foreseen as a people stripped of their nobility and power (2ff). What sounds like a more general judgment about any nation which is filled with “the pomp of the arrogant” and the “pompous pride of the ruthless” (11) is applied specifically to Babylon beginning in verses 19-22. 

Clearly woven throughout this chapter is the unmistakable truth of divine judgment. He is the one who commands and summons the instruments of His retribution (3). He wields the destructive weapons of indignation (4-6), making it impossible for the accused to stand (7-8). Isaiah describes God starkly, saying, “Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity” (9-11a). He will work through the hands of another nation, the Medes (17). As the result of their actions, Babylon will be desolate and decimated and a place fit only for scavenging animals to roam (19-22).

What time period is Isaiah foretelling? This is somewhat difficult to determine. Babylon, at the time of Isaiah’s writing, is a fledgling power who will not overthrow Assyria for at least another century. They are a budding power who Judah will foolishly turn to for assistance against Assyria (39:1ff), but Assyria is the reigning, growing power at this time. The Medes would not become the superpower of the world until the sixth century, over 200 years away at the time of Isaiah’s writing. What a demonstration of divine foreknowledge! God through Isaiah is showing His people that He sees the future as if it were the present (or the past!)(46:10). 

Even if it does not seem like it in the present, “the day of the Lord” will come (2 Pet. 3:10). God patiently waits for man to repent, but His judgment cannot be avoided. He calls everyone through His Word to accept it as truth and submit to it. But He gives man the choice of trusting in Him or in themselves. 

A Song To The Holy One (12:1-6)

Neal Pollard

Chapter twelve serves as a coda to the first section of Isaiah, and it literally is a song. It looks ahead to the future, as Isaiah twice says, “You will say in that day” (1,4). The content of the short song is a beautiful anthem of thanksgiving, trust, and righteous resolve.

It is a psalm or hymn, poetry, in the midst of prophecy. Gary Smith suggests, “Exodus 15 and Psalm 118 appear to have had an impact on Isaiah 12” (NAC, ). The former is the song of Moses after crossing the Red Sea. The latter is an oft-quoted psalm, filled with the refrain, “Give thanks to the Lord, for He is good; For His lovingkindness is everlasting” (it is even quoted by New Testament writers and applied to Christ; vs. 22 in Mt. 21:42; Ac. 4:11; Eph. 2:20; 1 Pt. 2:7). 

When is “that day”? Spence-Jones says, “In the day of deliverance and restoration” (218). James Smith believes it refers to the Messianic Age (55). I am inclined to take the latter view, though it might have a more limited fulfillment before Christ appears. So many of the elements in these six verses apply well to the day of the promised Savior. There is the repeated appeal to salvation (2,3). There is the call to share it to “the peoples” in “all the earth” (4,5). It was a day when God’s anger was turned away in favor of extended comfort (1). It was a day of joy and shouting (6).

This is a song we can and should sing today. On this side of the cross, when the Christ has come, all that was anticipated has been delivered. We are certainly living in the age of “that day,” if indeed Isaiah is anticipating the Christian Age. We are blessed recipients of a message “made known” (4-5) beyond the borders of Canaan! What has been told to us, we likewise should feel compelled to share with those who need to know! 

The Righteous Root (11:1-16)

Neal Pollard

What we cannot forget as we walk through Isaiah is that underlying all the messages of hope and warning is the focus on the power and holiness of God. Isaiah keeps returning to his message that God is on the throne and in control and that He is working out something for their hope but also for the hope of the whole world. Their present circumstances, thanks to wicked Ahaz, was grim and unfavorable. But what did the future hold?

Isaiah leads out in the future tense, indicating that a descendant from Jesse (i.e., David) would come forth like a shoot or branch from a “stump” (lit., a trunk, Gesenius and Tregelles, Heb./Chald. Lex., 166). Not only do New Testament writers allude to this referring to Jesus (cf. Acts 13:23; Mat. 3:16; John 1:32), but this does not at all sound like a promise that would be fulfilled by a king in the immediate line of Uzziah or Ahaz. Look at the attributes of this coming king:

• Filled with the Spirit (2) 
• Delighted in the fear of the Lord (3)
• A righteous judge (3-4)
• Omnipotent and sovereign (4b)
• Righteous (5)
• Faithful (5)
• A harbinger of peace and security (6-9)
• A king for all peoples and nations (10).

These attributes echo not only the promises God gives to David in 2 Samuel 7:11ff, but it revisits what Isaiah has just said in Isaiah 9:1-7. 

In the second half of chapter eleven, Isaiah expands on this idea of this coming king extending hope to all the nations. He speaks of “his people” coming up from the various nations listed in verse 11. Notice that he writes, “He will raise a signal for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth” (12). Undoubtedly, the Jews would only see their fellow-descendants of Abraham envisioned in this prophecy. But with the benefit of hindsight, we can see how this extended to the Gentiles, too. Isaiah depicts a victory over all their enemies, brought on by this root of Jesse. He describes this as a highway (16).

Isaiah is building on a theme or idea of a coming Messiah (cf. 2:1-5; 4:2-6; 9:6-7; 10:20-27). Brush stroke by brush stroke, He is painting a picture of this bringing of hope and deliverance. What a contrast to their fallible and disappointing rulers descending from David. This One would be different, powerful enough to bring hope to not only Jews but the whole world. 

“The Great In Height Will Be Hewn Down And The Lofty Brought Low” (10:1-34)

Neal Pollard

Chapter divisions in the Bible are imperfect. A better break in this material would have been after verse 4. The first four verses are a lament for Judah. The first nine chapters of the book have largely been aimed at the sins of the northern kingdom, interspersed with the first glimpses of a coming Messiah. Now, in Isaiah 10:1-4, there are the sins of the southern kingdom which will lead to punishment. Later in the chapter, Isaiah will lump Jerusalem (Judah’s capital) in with Samaria (Israel’s) and Judah in with Israel (10-11). There was a work which God needed to do in retribution against Mount Zion and Jerusalem (12).  God would express His righteous anger with His outstretched hand of judgment (4). The chief sin mentioned here is injustice against the poor. While Ahaz had turned to Assyria for help against Syria and Israel, no one would be able to deliver them from God’s judgment in the day of His wrath.

So, Isaiah turns his focus to the instrument in God’s hand to exercise His judgment on Israel, namely Assyria. Many of the themes Isaiah has introduced already in his prophecy come back into play in this oracle against Assyria. God reveals His judgment against this heathen nation (5-19), which at this point probably drew a mixed reaction from Judah. They had relied upon Assyria to rescue them from Syria and Israel, but they also had paid dearly for it in terms of money and autonomy. God directs His message against Assyria, whom He calls the rod and club in His hand to mete out punishment against nations who had rebelled against Him with their sins. Assyria was arrogant and, as many nations have done, concluded that their might and success were attributed to themselves (see 13, for example). In great detail, God through Isaiah foretells how full and complete their fall would be. 

Isaiah 10:20-27 are words of hope for Judah. The prophet’s use of “Israel” (20-22) is a generic reference to the people God formed from Abraham, Isaac, and Jacob rather than the nation that formed in the divided kingdom. The context shows that these words of hope were for the southern kingdom, Judah. Isaiah refers to the sparing of a remnant (20-21) and the death of the majority (22-23). He returns to his message that Assyria should not be feared since God would destroy them (24-27). It is a mixed message, where few would be spared and many would be destroyed in Judah. The purpose had to have been to encourage his readers to be among those who trust in God rather than man.

Isaiah ends this chapter by returning to the coming Assyrian invasion. It appears that he is laying out the Assyrian army’s path of destruction in verses 28-32, which ends at Mount Zion and Jerusalem. There, “he will shake his fist” (32). Since Assyria is going to make several incursions into Palestine before it is overthrown by the Babylonians, it is not certain which march this is. The point is that it is foolish to trust in a nation which God is going lop, hewn down, bring low, cut down, and make fall (33-34). It is a message of hope that God is greater than earthly foes, a message of rebuke against trusting in man over Him, and a message of comfort for the righteous who sometimes suffer alongside the wicked majority. They will ultimately be delivered by their faith. 

“For all this his anger has not turned away, and his hand is stretched out still” (9:1-21)

Neal Pollard

“For all this his anger has not turned away, and his hand is stretched out still.” Isaiah writes this three times about Israel between verses 12 and 21. The wicked northern kingdom is full of pride, arrogance, and self-reliance (9-10). God allowed this nation’s neighbors to rise up against them (11-12) and they still did not repent and turn to Him (13). God allowed their leaders to lead the people astray (16), then He punished them (14-15). The wickedness of the people was rife and widespread, even the young men, fatherless, and widows (17-20). Despite their pursuits, they were not satisfied (20). They turned on each other, and all of them turned on Judah (21).  What a woeful present for a people who sprang from the seed of Abraham! These are part of God’s chosen people whom He gave the promised land and offered His special covenant relationship. But, from Jeroboam down to Pekah, the current king, Israel had been sprinting away from God toward idolatry and immorality. God would not let that go unaddressed.

Yet, to Judah, God issues beautiful hope and promise (1-7). By application, it is a hope and promise not just for Abraham’s descendants but for all who have faith in Christ (Gal. 3:26-29). Given the nature of the hope Isaiah extends, we are not surprised to see his words quoted and applied to Jesus in the New Testament. The first two verses are quoted by Matthew at the very beginning of Jesus’ ministry, when He withdrew to Galilee and settled in Capernaum by the sea in the region of Zebulun and Naphtali. Matthew says “this was to fulfill what was spoken through Isaiah the prophet” in Isaiah 9:1-2 (Matt. 4:15-16). 

Luke alludes to several of the elements of Isaiah 9:6-7 as he lays out his record of the coming and birth of Jesus. While Luke 2:11 is an allusion rather than a quotation of Isaiah 9:6, Luke 1:32-33 is a bit more directly connected to this text. There is no doubt that these beautiful words of Isaiah influence Luke’s description. This coming Messiah is proclaimed as All-God and All-man all-at-once! While the people and even the prophet could not fully grasp the depth and import of his prophecy, it was a contrast of hope in spiritually hopeless times. The anger of God was kindled against the rebellion of Israel, but even in His resolve to punish their disobedience He extends a hope for their future. It was not just their future, but through “the increase of His government and of peace” (6) that hope would go to all the nations. 

Maher-Shalal-Hash-Baz (8:1-22)

Neal Pollard

Isaiah 8 “further develops the theme of chapter 7” (Smith, James. The Major Prophets, 47). It gives more insight into God’s point of view regarding Ahaz’s reliance upon Assyria rather than upon God and his devotion to false gods rather than the only true God. Smith has a clever development of the three sections of this chapter: (1) revelation for the present crisis (1-4), (2) revelation for the future crisis (5-10), and (3) revelation for any crisis (11-22)(47-48).

THE BIRTH OF THE CHILD (1-4). No doubt, “Maher-shalal-hash-baz” vies for the most unique name ever given to a baby. You can imagine the challenge in calling the son by name! His name, translated, could mean “hurry spoil, be swift plunder” (Smith, Gary. The NAC, 222). Isaiah was to write this name in large, legible letters for all to see (1). Two witnesses, Uriah and Zechariah, would attest to the fact that Isaiah wrote it and when he wrote it. These men were “hostile” witnesses, antagonistic to Isaiah and supporters of Ahaz (his priest and his father-in-law). Isaiah went it to presumably his wife, they conceived this child, and he was born. In a very short period of time (4), Syria and Israel would be decimated by the Assyrian invaders. Before the child could say “mom” or “dad,” this would happen. Judah would welcome this prophecy, and it was another reason to trust and obey God. 

THE WATERS OF ASSYRIA (5-10).  God speaks to Isaiah again, speaking of the invader, Assyria. Perhaps it helps explain why Isaiah’s son was given his unusual name. This message was judgment against not only Israel and Syria, but also against Judah. They allied themselves with this emerging superpower instead of relying on God. So now, this attacking nation would spread like a flood over their northern neighbors, but then would “sweep on into Judah” (8). Judah had a tiger by the tail, a force they could not control. Why would they think they could trust a wicked nation they bribed into attacking their enemies? God is neither surprised nor unprepared for future events or the futile efforts of mere men (9-10).

THE FORCE TO FEAR (11-15). This paragraph can be seen as a divine word of correction, counsel, and comfort. Isaiah is warned not to walk like the people of Judah (11). He is told how to view the current crisis and how to regard his God (12-13). Then, he is told that God can be and wants to be a sanctuary for His people, though He will be a stumbling block for those who do not serve Him wholeheartedly (14-15). This theme of trusting human alliances over God will be revisited time and again throughout Isaiah’s prophecy.

THE VOICE TO HEAR (16-22). Profound wisdom is found in this final section of chapter eight. Isaiah resolves to wait and hope in God (16-18). He is choosing Him over Assyria (or any other rival). He will be guided by God’s light so that he will not wander in the darkness of the proud, rebellious, and stubbornly sinful and foolish people (19-22). 

Interestingly, in the midst of a contemporary crisis, the Messianic prophet infuses a couple of glimpses into the time and work of Jesus. The author of Hebrews will quote verse 18 and apply it to Christ (Heb. 2:13). Jesus quotes (Luke 20:18) and Paul alludes to (Rom. 9:32-33) verse 14, and applies it to the work and person of the Messiah. While Isaiah’s brethren were faced with the crises of their times, there is an overarching work being accomplished by God. It would culminate in the redemptive work of Christ. His birth would be the hope of the world, not just the Jews. His kingdom would eclipse that of all others. His force is unrivaled and His voice is unequaled. God would tell us what He told Jesus’ inner circle of apostles on the Mount of Transfiguration: “This is My beloved Son, with whom I am well-pleased; listen to Him” (Mat. 17:5).

A Sign For Ahaz (7:1-25)

Neal Pollard

This chapter is in narrative form, chronicling the attack by the king of Syria and the king of Israel against the kingdom of Judah. Wicked Ahaz has succeeded his father, Uzziah (see 6:1), and these two northern neighbors allied together to come against him. We read about this in 2 Kings 15:37 and 2 Kings 16:5. Those passages do not reveal the tremendous fear which Isaiah says Ahaz felt (2), but instead shows his wicked reliance on Tiglath-Pileser, king of Assyria. He bribes him with the temple treasures, and the Assyrian despot invades Syria, exiles its people, and kills Rezin, king of Syria (2 Ki. 16:9). 

The focus of Isaiah is not in the resulting treaty with Assyria or the gross idolatry of Ahaz that followed, but on the Lord’s message of deliverance for Judah that would come with a unique and remarkable sign. Notice what Isaiah seven reveals.

Reassurance (3-9). Though the heart of Ahaz and his people “shook as the trees of the forest shake before the wind” (2), Isaiah promises him that he has nothing to fear (3). Isaiah says, “Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands…” (4). Not only would their plot against him fail, but Israel would be shattered from being a people within 65 years (9)! This is the first of several specific prophecies where Isaiah points to people and events by name or specific timelines. This foretelling of the future, as well as the message, should have been all the comfort and assurance God’s people needed. Incredibly, Ahaz, in the face of such a message, still stubbornly clung to idols and iniquity instead of turning to the Great I Am. Notice that Isaiah said that Ahaz would benefit if he believed, but that otherwise he would not last (9). He would not last!

Reinforcement (10-17).  The Lord delivers a second message to Ahaz, promising a sign to the unrighteous king (10). God told him no sign he asked would be too great (11), and the king hypocritically says that he would not tempt God by asking a sign (12; but he tempted God by gross idolatry and child sacrifice). Despite his unwillingness to ask, God gives him a sign anyway. While there is much we do not know in this promise to Ahaz, like who the woman is and which king is meant in the immediate context of Ahaz’s lineage, we do know Who is ultimately promised by this. Matthew quotes this, showing Jesus’ birth to the virgin named Mary, fulfills it (Mat. 1:23). Much of what describes this promised one to be born applies to Jesus (cf. 8:8; 9:1-7), living a nomadic lifestyle, enduring difficulties, and knowing good and evil (15-16). Yet, there must be one to whom this applies before Jesus since God through Isaiah places his birth in the timeline of the current oppression at the hands of Syria and Israel (17-19). The good news for Judah is that this one would be righteous, in contrast to wicked Ahaz. 

Reference (18-25).  Notice the repeated phrase, “in that day,” signaled with the phrase “such days” in verse 17. Isaiah repeats the phrase, “in that day,” four times (18,20,21,23). The promise of a better spiritual time lay ahead, which would benefit the righteous who did believe Isaiah’s message.

Isaiah is a literary marathon runner, laying out a message of hope and judgment in the uneven times in which he lived. He would live to see Ahaz’s grandson, Hezekiah, show a righteousness as distinguished as Ahaz’s iniquity. Through it all, God’s word would hold true and could not be thwarted. 

The Call Of Isaiah (6:1-13)

Neal Pollard

There is an important shift in the book here at chapter six. It is a shift in message, focus, and national leadership. “The death of Uzziah (6:1) ends a period of relative strength and prosperity in Judah, when Assyria was weak. The wicked king Ahaz will now rule Judah (7:1), war and weakness will characterize this king’s reign, and Assyria will become the dominant international power on earth” (Smith, NAC, 183). Uzziah had reigned over Judah for 52 years, bringing relative stability and reigning with relative goodness. Ahaz will undo this.   This chapter also both concludes the previous four chapters and introduces the next five.

When I was a teenager, I heard the late Howard Swann preach in Hazelhurst, Georgia, on Isaiah six. Brother Swann preached from the King James Version of the Bible, and his unforgettable sermon, whose main points I have borrowed, was entitled, “The Woe, The Lo, And The Go.” It is an ingenious way to divide the contents of the chapter, and I will follow that here. 

In Isaiah’s call, we see the woe of sin (1-5). Isaiah is better able to appreciate an accurate picture of himself by first seeing the splendor of God. In this throne room scene, the prophet “saw the Lord sitting upon a throne, high and lifted up” (1). This heavenly vision takes place in the temple in Jerusalem (1), and the train of Jehovah’s robe fills it! Accentuating this splendor is the mention of the mysterious seraphim, making us think of the ark of the covenant in the most holy place. John Calvin and William Pringle say, “Some think that they are called seraphim because they burn with the love of God; others, because they are swift like fire; others, because they are bright. However that may be, this description holds out to us, as in sunbeams, the brightness of God’s infinite majesty, that we may learn by it to behold and adore his wonderful and overwhelming glory” (202). Whenever “seraphim” is found in singular form, it is translated serpent (and is akin to the “fiery serpents” in Numbers 21:6ff). This power and majesty is punctuated by the seraphim’s threefold declaration of God’s holiness and the shaking of the temple foundations! It all had to have been almost unbearably overwhelming for Isaiah!

Faced with this incredible picture, it causes Isaiah to see himself in contrast with God. What else could one say when faced by such a vision? He exclaims, “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!” (5). Because he truly sees God as He is, he truly sees himself as he is–lost, unclean, and unworthy. How we need to see God accurately, so we can see our sin problem accurately!

In Isaiah’s call, we see the “lo” of salvation (6-7). Isaiah sees the magnitude of his spiritual problem, as well as the spiritual problem of the whole nation (as outlined in the previous chapters). God reaches out and solves Isaiah’s sin problem without the prophet even asking. What a picture of grace and a foreshadowing of Christ’s sacrifice for us at Calvary. A seraph takes a coal from the altar and touched Isaiah’s unclean lips. Perhaps, like me, you have wondered why or how Isaiah saw the hot coal on his lips as a good thing. James Smith observes, “One of the seraphim touched Isaiah’s lips with a hot coal from the altar of incense. In this visional and symbolic gesture the young man received assurance that his sins had been purged” (OT Survey Series, 39). Just as he doesn’t actually see God with eyes of flesh, he doesn’t actually have the coal put on his literal lips. But the gesture is real. God must purify Isaiah from sin before He can use him in service, as it is for you and me today. We must be in Christ before we can viably serve Him. Isaiah says, “Behold” (“lo,” KJV) this has touched my lips. He recognized God’s salvation!

In Isaiah’s call, we see the “go” of the Great Commission (8-13). This is one of the more recognizable verses in Isaiah. We even sing it sometimes today. Isaiah hears the heavenly conversation, God asking who He should send and who should go with His business. Isaiah’s immediate, appreciative response is, “Here am I, send me” (8). 

Now Isaiah is given his daunting duty. God sends him to tell the people to see, hear, and understand. But He says that despite their eyes, ears, and heart, they will not favorably respond. Isaiah 6:9-10 will be quoted repeatedly in the New Testament (Mat. 13:14; Mark 4:11-12; Luke 8:10; John 12:40; Acts 28:26-27). This refers to the hardness of heart which often meets the gospel message. Despite that, it must be shared!

Naturally, Isaiah wants to know the duration of his mission. God points ahead to a time of captivity (11-13) after which a remnant would return. Isaiah would not see this mission to its very end, though he will obviously live a long life of service (1:1). God informs the prophet of how long the message of salvation and obedience was to be preached. His part was to do it as long as he was able.

Isn’t it remarkable how much Isaiah’s mission mirrors our own? Confronted with the greatness of God and the magnitude of our sin and weakness, we receive the atoning salvation of His grace through Christ when we respond to it by obedient faith (Eph. 2:8-9). Cleansed from sin (Acts 22:16), the grateful response is to declare, “Here am I, send me.” Jesus left us a mission to accomplish (Matt. 28:18-19). We may not live to see the end of this mission, depending on when our Lord comes again. We should expect that many (not all!) will hear the message, but will harden their hearts. But some will accept it and obey. Either way, we should mimic the mindset of Isaiah and say to God, “Here am I, send me!” 

The Vineyard (5:1-30)

Neal Pollard

The tone of this chapter is decidedly darker than the few verses in chapter four. It begins with a parable of a vineyard, planted by God to produce grapes but which yielded wild grapes (2). He planted with hope and optimism, but was extremely disappointed. That vineyard was the nation of Judah and the nation of Israel (3,7). There was a problem, but it was not His care, expertise, or the soil. It was the fruit! With this analogy, God paints the picture of the rebellion and disobedience of the people. As Isaiah explains his parable, “For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry!” (7). God was going to remove His hedge of protection from this vineyard, leaving it prone to being devoured (5). He would not tend it and it would it be overrun (6). He would not water it and it would dry up (6). Thus, God pictures the fate of the northern and southern kingdom, who refused to bring forth fruits of righteousness. 

Isaiah then engages in what are often called “woe oracles” (8-23) followed by the idea that the Lord’s hand is outstretched, not in comfort but in judgment (24-30). Notice the reasons for these pronouncements of “woes”:

• Greed and covetousness (8-10). Despite their voracious appetite for land, God was going to remove them from their houses and make their land worthless. 
• Debauchery and banqueting (11-17). Coupled with this is a lack of knowledge (13), which elsewhere God says bring destruction (Hos. 4:6). Loving the party life while hating knowledge would bring want, humbling, and loss. By contrast, “the Lord of hosts is exalted in justice, and the Holy God shows himself holy in righteousness” (16).
• Deceit and mocking God (18-19). They “draw sin…and sin” with falsehood, then taunt God by saying, “Let Him be quick and draw near.” Can you imagine taunting God to act if He dares? Sometimes, actions speak louder than words!
• Inverted morality (20). Perhaps the most-quoted verse in Isaiah 5 is this one. Many religious people are very familiar with it: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!” It describes a people who reject knowledge and pursue the desires of the flesh and the mind. 
• Human wisdom (21). If anyone doubted how smart these folks were, all they had to do was ask them. They vested such confidence in their own wisdom and shrewdness, but God says, “Woe!” How timeless!
• Injustice (22-23). Woven into several of these “woes” is drinking wine and strong drink. These seem to symbolize their reliance on something other than the sober and valuable commodity of Divine guidance. Perhaps the thought is that their heavy drinking contributed to their oppressing of the innocent and exoneration of the guilty, but the bottom line is that they perverted what was just.

After these six woes (8-23), Isaiah shares this leaden, twofold “therefore.” Reviewing the unrighteous conduct of the people, God speaks of what He will do in response. First, His anger will be kindled in response to their rejection of God and despising of His Word (24). Second, He will bring about retribution for such sin (25-30). He will work through an enemy of the people that will show no mercy, weariness, or hesitation in attacking and overcoming them.

It is unsettling to read God’s mind about how He feels about and deals with a nation who so thoroughly rejects Him. Keep in mind, these are the descendants of Abraham, God’s chosen people–the Jews. At this time, they are His covenant people. Yet, they turned away from Him, and here is how God responds. 

The Branch (4:2-6)

Neal Pollard

(Isaiah 4:1 is the conclusion to the judgment against the proud women, who would suffer terribly when God brought judgment on the nation. This constitutes a very poorly placed chapter break. This material belongs with chapter three)

Isaiah shifts gears dramatically from a picture of punishment to a picture of hope. When he views the present, he sees injustice and disobedience from men. When he looks ahead, he sees judgment followed by joy. To signal this joy beyond judgment, he says “in that day” (2). He will use that phrase 41 times in the book. It is not always in reference to the Messianic future (see 4:1), but most often is. Isaiah 4:2-6 is called a “salvation oracle.” Harold Shank gives an excellent explanation, writing, “The prophet writes to people filled with despair who are about ready to give it all up.  They don’t think they can  go on.  Bible scholars call this a salvation oracle.  It is a recurring form in the Old Testament where the writer offers assurance that God is on our side” (https://haroldshank.com/tag/salvation-oracle/).

What is the branch? Some argue that either often or always refers to a time of fruitfulness and prosperity for the nation, as here the branch is parallel to “the fruit of the land” (2). However, this seems to me to be not a “what” but a “Who.” The word translated branch here is found in Jeremiah and Zechariah, both in similar contexts, and refer to the Messiah (Jer. 23:5; 33:15; Zech. 3:8; 6:12). This Branch is described by Isaiah with a different Hebrew word, where it is more explicitly and obviously a Messianic discussion (11:1,10; 53:2). Here, Isaiah seems to be referring to the time when Messiah comes and ushers in a better hope and promise.

What will happen “in that day”? It will be a beautiful and glorious day (2). The remnant would be called “holy” and would be characterized by “life” (3). The people would be washed and cleansed from their filth and bloodstains (4). There would be divine protection and guidance (5). There would be reward and comfort (6). It seems reasonable that Isaiah is depicting the elements of the Messianic Age when His followers would be made holy (1 Pet. 2:9), have eternal life (Ti. 3:7), be cleansed from sin (1 Cor. 6:11; Eph. 5:26), have perfect guidance (2 Tim. 3:16-17), and live with the promise of eternal reward (2 Tim. 4:8). 

That Branch is the perfect leader, a stark contrast to the men and women who stood as the elite in their current society who were corrupt, ungodly leaders (2:6-4:1). Isaiah 4:2-6 is a bridge over their unpleasant present to the hopeful future first described in Isaiah 2:1-5. The grace of the patient God, who would not allow willful sin to go unpunished, is greater than sin. God offers it to undeserving people. In fact, this would not just be for their remnant (2-3), but for “all nations” (2:2). That includes you and me! 

When Men Are Poor Leaders And Women Are Proud (3:1-26)

Neal Pollard

The state of affairs outlined by Isaiah concerning Jerusalem and Judah is pretty grim and the people are seemingly ignorant of it. The Lord promises judgment because of it (1). He says that their words and deeds are against Him, defying His glorious presence (8). He says, “They have brought evil on themselves” (9). What was wrong?

The Men (1-15)

The male leaders misused their power and authority. It was a comprehensive problem, from “the mighty man and the soldier, the judge and the prophet, the diviner and the elder, the captain of fifty and the man of rank, the counselor and the skillful magician and the expert in charms” (2-3). This was every facet of national life, including the military, political, religious, and business leaders. Wherever one turned, he was met with corrupt leadership. It was marked by oppression and disrespect (5), irresponsibility (6-7), immorality (8), and pride (9). 

But God was not ignoring it. The message through Isaiah is that it will be well with the righteous (10), but the wicked would reap what they sowed (11). The sobering prospect is that the Lord was sitting in judgment against this, and He would act (12-15). That means they would get the leadership they earned, irresponsible and unqualified individuals (12). God would hold them accountable. 

The Women (16-26)

The men had not cornered the market on pride. These women appear to be among the upper class of Judah. Some have suggested that these are the wives of the men condemned in the facets of leadership mentioned in the first half of the chapter. These women appear to be wealthy and influential, but they misused their position. They relied on their looks and their powers of seduction (16). They measured their worth and importance with their outward adornment, which Isaiah describes in detail (18-24). They would be replaced with scabs and nakedness (17), stench (24), baldness (24), and the indications of bondage–ropes, sackcloths, and branding (24). God would strip them of all the things they prided themselves in and would adorn them with humiliation. Sin is expensive!

Isaiah paints a picture of the fruit of sin, death, defeat, and desolation (25-26). While they presently lived each day with ease and pleasure, it did not draw them nearer to God. Their things became a substitute for their Lord, and they served themselves and their things in place of Him. That would not last. Notice throughout the chapter how many times Isaiah speaks of how the Lord will take action–“The Lord God of hosts is taking away” (1), “The Lord has taken His place to contend…to judge” (13), “The Lord will enter into judgment” (14), “The Lord God of hosts declares” (15), “The Lord said” (16), “The Lord will strike” (17), “The Lord will lay bare” (17), and “The Lord will take away” (18). 

It is wonderful to think of God being active and involved in our lives, showing grace and mercy even as we stumble and struggle to do right despite our weaknesses and shortcomings. He does not punish and penalize when we humbly confess our faults and strive to walk in His path. Yet, as Isaiah points out, those who live as if He doesn’t exist and they do not need Him not only grow comfortable in their sins but they will face the consequences of them. God will be active and involved in their lives, too, but they will not enjoy it. 

Hope Or Horror? Haughtiness Or Humility? (2:1-22)

Neal Pollard

After adjudicating His case against Judah, the Lord looks ahead after the nation’s wickedness is punished. The chapter can be divided into three sections. The first section looks to future promises, the section looks at the present, humbling condition of Judah, and the third looks at the future humbling of men and the glorifying of God.

FUTURE PROMISES (1-4). This appears to be the first of the many Messianic prophecies of Isaiah, focusing on a future Kingdom into which all nations could flow. Whether these verses are viewed as a conclusion to the material in chapter one or as a preamble for the rest of this chapter, Isaiah expands his field of view beyond just Judah and Jerusalem. The fact that Micah gives this same prophecy almost verbatim (4:1-4) reveals that the nation lived in hope of its fulfillment, even if they restricted their view of it to themselves and not the rest of the world. These words also provide a contrast about a future time when the people would properly revere and obey the Lord whose will they were currently rejecting. The people had been living in sinful pride, but their descendants would prostrate themselves before their Savior some day. The kingdom itself is described as exalted (“the highest of the mountains”), universal (“all nations”), just (“He shall judge between the nations”), and peaceful (“…neither shall they learn war anymore”).

PRESENT HUMBLING (5-11). Isaiah turns back to the present by exhorting his brethren to “walk in the light of the Lord” (5). That the theme is humbling the proud is seen in the repeated mention of the proud being humbled, especially in verses 9-11. They exhibited their pride in their rebellious idolatry and worldliness (6), their trust in their wealth (7), and their corrupted idol worship (8). The humbling would be enacted by the terrible, majestic display of God’s power directed against His proud people (9-11). None could stand against His judgment. 

ULTIMATE JUDGMENT (12-22). The theme of humbling pride continues, but now Isaiah looks ahead to “a day” of judgment. This is not the final judgment, but an apparent allusion to Babylonian Captivity. It will be a thorough judgment, as demonstrated with the exhaustive nature of the pronouncement–“against all that is lifted up” (12), “against all the cedars of Lebanon…all the oaks of Bashan… against all…against every…,” etc. (13-17). At that time, idolatry will be eradicated (18), the people will be humbled (19-22), and God will be recognized as the supreme sovereign that He is (17). Man, by comparison, is nothing (22). 

In the background, Uzziah represents the prideful self-reliance and disrespect of God that is pictured throughout this chapter. While Uzziah would ultimately be humbled and humble himself, his pride got himself and his people in trouble. Isaiah uses his contemporary circumstances to show what always happens when man trusts in himself and his accomplishments at the expense of submission to the Sovereign God. Judgment always follows our deeds, good or evil. We can see the ultimate fulfillment of this when all nations some day stand before the Messiah at the second coming (Mat. 25:31-46). 

Truly, “No one ever wants to be among the proud on that day of accountability. Instead, people naturally want to be among those from all over the world who will enjoy the privilege of living in the paradise of God’s kingdom. It will be a great day of peace, reconciliation, and inspiration (2:2–4). The recompense that each person will receive will be based on decisions made long before that final day arrives. Thus, all listeners who hear Isaiah’s words must choose whom they will serve and glorify. Will it be God—or man” (Smith, NAC,142-143). 

God Takes His Children To Court (1:1-31)

Neal Pollard

There have been famous cases of children suing their parents, like Gary Coleman of Different Strokes fame due to misappropriation of his earnings. Parents have sued their children, as rapper Eminem’s mom did for damages after he referenced her substance abuse in songs. Money is often a motive, but sometimes such court cases revolve around retribution for abuse or perceived neglect.

The book of Isaiah begins with the perfect Father, Jehovah, bringing a case against His spiritual children. As such, He leads out, “Sons I have reared and brought up,  But they have revolted against Me” (2). He labels them, “Offspring of evildoers, Sons who act corruptly” (4). He calls heaven and earth as witnesses (2). Certainly, there are other ways the nation of Judah is described here, but that the Lord is making the case against them for their sin and apostasy. What are the charges?

Rebellious Conduct (2-9). Daily life for Judah was characterized by iniquity and corruption (4), which God equates to despising and rejecting Him. He depicts their immorality as leprosy-like spiritual illness. Is there a more graphic depiction than, “The whole head is sick And the whole heart is faint. From the sole of the foot even to the head There is nothing sound in it, Only bruises, welts and raw wounds, Not pressed out or bandaged, Nor softened with oil” (5-6)? He diagnoses them as a rebirth of Sodom and Gomorrah (9-10), whom He destroyed for their many and gross immoralities. These are the people of God, given His written Word and handed stalwart leaders. They had every advantage and were profusely blessed. Despite this, they rejected Him to serve their own passions and pleasures. They’ve collected so many sins that they are burdened with the weight of them (cf. Heb. 12:1). The people have no case, so they have no choice but to plead guilty to this first charge. 

Unacceptable Worship (10-20). Their first crime led to this charge. Because of their daily, rebellious living, God rejected their worship. The problem was not that they withheld sacrifice from Him. They “multiplied” them (11). They gave them in abundance. They brought the right gifts. They came at the right times (13-14). But, when they prayed, He hid and ignored them (15). Why? Their hands were covered with blood (15). They were guilty of evil deeds (16). They were trying to substitute one day of worship for six days of wickedness. They lived like the world, then came to worship and pretended to be righteous before an omniscient and omnipresent God. 

General Apostasy (21-31).  Apostasy “is the turning away from God in rebellion or apathy” (Jones, Lexham Theological. Wdbk.). Notice its description. Once a faithful city, they are now a harlot (21). Once full of righteousness and justice, they are now murderers (21). Isaiah describes what made this so: bribery (23), materialism (23), and oppression of the helpless (23). Because of this, they made their Father their adversary! He pledges to use His divine resources against them (24-25). 

There is something Judah needed to know about these proceedings. Even though God had abundant evidence against them and they had no case, He wanted to find them “not guilty.” He does not want them to continue in this condition and pleads for them to change (5). He had already shown mercy (9). He pleads with them to turn away from their sins. Notice how He phrases it: “wash” (16), “remove” (16), “learn, seek, reprove, defend, plead” (17), “reason” (18), “consent and obey” (19). When has a plaintiff been so merciful and forgiving as God is with His people here?

But, make no mistake about it, as they are living at the time when Isaiah writes, they are His adversaries and foes (24). He was sentencing them (25). Yet, on the other side of that, He pledges to restore and redeem them (26-27). The impenitent will be crushed (28), but with the intent to make them ashamed and resolved to change (29-31). This judgment theme will recur throughout Isaiah’s prophecy, directed not only at His chosen but also their enemies. Notice also the parallel between chapter one and chapter 66, where these many themes are mirrored again in the closing words of this book. That shows that these themes are important to the overall message of the book. The bottom line is that we cannot go to court against God on the basis of our deeds. We will eternally lose under such conditions. We must throw ourselves on the mercy of the heavenly court, ready to confess and change. 

The Introduction And Setting (1:1)

Neal Pollard

Few Bible books are as diverse and as grand as the prophecy of Isaiah, whose autobiographical data is found in the first verse of his lofty volume. All we know is that he is the son of Amoz, and we know nothing else of his personal life. We are given his audience and the span of his work in that first verse, too. His focus is on the southern kingdom of Judah and its capital, Jerusalem. He prophesies during the reign of four kings, Uzziah, Jotham, Ahaz, and Hezekiah. The span of the reigns of these four generations of the direct descendants of David is 113 years, so Isaiah must have lived and prophesied for many decades–even if he began at the end of Uzziah’s reign and ended at the beginning of Hezekiah’s. 

Uzziah was a king whose reign could be characterized as righteous, despite a costly act of pride that caused God to strike him with leprosy (2 Chron. 26:16ff) and he did not remove the high places where people offered sacrifices rather than at Jerusalem (2 Ki. 15:4). Jotham also was characterized as a righteous king (2 Ki. 15:34) except that the high places weren’t removed (2 Ki. 15:35). Take note of the fact that the “people continued acting corruptly” (2 Chron. 27:2), something Isaiah will roundly condemn. 

Ahaz was inordinately wicked, a fact that Isaiah will bring to bear in Isaiah 7:1ff. The chronicler will itemize his wickedness in graphic terms in 2 Chronicles 27. He is described as being so bad that he was like a king of Israel, none of whom were righteous (27:2). He sacrificed and burned incense in the high places, worshipped idols, and murdered his sons in offering burnt offerings to those gods (27:3-4). God judges him and his army pays the price as Aram and Israel kill 120,000 soldiers and take 200,000 of his citizens captive (27:5ff). Ahaz turned to Assyria rather than the Lord (27:16ff). He was as thoroughly rotten as almost any king who ever occupied a throne among the Jewish people. When he died, he wasn’t even buried in the tomb of the kings (27:27).

Hezekiah follows Ahaz, and his reign occupies more inspired space than any other king during the Divided Kingdom period (2 Ki. 18-20; 2 Chron. 29-32). In the only narrative section of the book of Isaiah, it involves this righteous king (ch. 36-39). His reign was so righteous that he actually removed the high places in addition to undoing the wicked actions of his father, Ahaz (2 Ki. 18:2ff). The inspired writer of 2 Kings summarizes, “He trusted in the Lord, the God of Israel; so that after him there was none like him among all the kings of Judah, nor among those who were before him. For he clung to the Lord; he did not depart from following Him, but kept His commandments, which the Lord had commanded Moses. And the Lord was with him; wherever he went he prospered” (2 Ki. 18:5-7a).

God commissions Isaiah to speak to the southern kingdom at a very roller coaster period of their existence. It is at the beginning of their final decline as the nation of Judah draws nearer to earning Babylonian Captivity for their national sins. While three of these four kings can be called “righteous,” the daily lives of the people are filled with the kind of sins Isaiah will point out in chapter one. As one has put it, “What was of utmost importance to Isaiah was to proclaim and then record what God was communicating to his people, not to express his own opinions or explain his own joys or struggles with God’s messages of judgment or hope” (Smith, NAC, 34). Thus, Isaiah will focus on other nations as well as Judah and even Israel. He will speak not only of their present sins, but their future afflictions and their future hope. On that latter note, Isaiah will paint several glorious pictures of the coming Messiah, some of the most memorable and familiar passages in the entire book. He will be revealed as descendant of David (11:1), virgin-born Immanuel (7:14), of unique character (7:15-16; 9:6-9; 49:6; 52:13), rejected by His own (ch. 53), and resurrected Lord (53:10). 

God’s exalted nature will be the consistent thread throughout this epic book of prophecy. Let us explore together the various themes and messages of Isaiah and from it glean application and instruction for our daily living.