Tagged: Jerusalem
Isaiah 60: Everlasting Light
Prologue
Where we are:
| Part 1: Judgment | Part 2: Historical Interlude | Part 3: Salvation |
| Chapters 1-35 | Chapters 36-39 | Chapters 40-66 |
When this takes place:
Chapter 60 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.
Key verses:
Isa. 60:19-20 – The sun will no longer be your light by day, and the brightness of the moon will no longer shine on you; but the Lord will be your everlasting light, and your God will be your splendor. Your sun will no longer set, and your moon will not fade; for the Lord will be your everlasting light, and the days of your sorrow will be over.
Quick summary:
There is a marvelous future in store for Israel during the millennial kingdom. The believing remnant of Jews, as well as believing Gentiles with their great wealth, will come to Jerusalem to live and worship. Righteousness will prevail. War will cease. The city gates will be open, welcoming all foreigners. Israel’s former enemies will flock to the Holy Land, pay homage to the Jews and work for them. God Himself will be Jerusalem’s source of light, an abiding reminder that “I, the Lord, am your Savior” (v. 16).
Take note:
The Lord’s promise to be Israel’s “everlasting light” (vv. 19-20) is repeated in the book of Revelation:
- Rev. 21:23-26 – The city does not need the sun or the moon to shine on it, because God’s glory illuminates it, and its lamp is the Lamb. The nations will walk in its light, and the kings of the earth will bring their glory into it. Each day its gates will never close because it will never be night there. They will bring the glory and honor of the nations into it.
- Rev. 22:5 – Night will no longer exist, and people will not need lamplight or sunlight, because the Lord God will give them light. And they will reign forever and ever.
God’s Glory in Israel (Isa. 60:1-3)
The Lord’s redeeming work will result in unique blessings for Israel, which in turn will attract the nations of the world. When Messiah comes and sits on the throne of David, His glory will shine throughout the land, piercing the spiritual darkness into which the world has fallen (see Acts 26:18; Col. 1:13; 1 Peter 2:9). “Nations will come to your light,” Isaiah writes, “and kings to the brightness of your radiance” (v. 3).
The Lord has chosen both the nation of Israel and the church to be bearers of His light – Israel first, and then the church, and finally both together. Israel fails, falling into idolatry and rank wickedness, which the Lord judges in Isaiah’s day through the Assyrians, and later through the Babylonians and the Romans, until the Lord temporarily sets aside Israel as the torch bearer of His kingdom in favor of the church. But the church will not fare much better, falling prey to false doctrines and spiritual coldness; even Jesus asks if the Son of Man will find faithfulness among His people on the earth at the time of His return (Luke 18:8).
Thankfully, God is gracious, patient, merciful, and true to His promises. Even in the darkest days for Israel and the church, the Lord preserves a faithful remnant, and at Christ’s return both the nation of Israel and the church reflect the glory of His presence. The praise goes, not to God’s people, but to the Lord Himself, who has chosen, called and redeemed His own. Like the moon, which has no light source but reflects the sun’s rays, God’s people reflect the glory of their Creator and Savior.
The Nations’ Wealth in Israel (Isa. 60:4-9)
These verses seem to describe the Millennium, when Israel is secure in her borders, spiritually revived and worshiping in a rebuilt temple. The people are urged to raise their eyes and witness the influx of Jews and Gentiles, who bring their wealth and a fervent desire to worship the Lord in Jerusalem. They come from great distances, and their caravans cover the land (v. 6). The prophets Haggai and Zechariah make similar references to this coming time:
- Haggai 2:7-9a: “I will shake all the nations so that the treasures of all the nations will come, and I will fill this house with glory,” says the Lord of Hosts. “The silver and gold belong to Me” – the declaration of the Lord of Hosts. “The final glory of this house will be greater than the first,” says the Lord of Hosts.
- Zech. 14:14: Judah will also fight at Jerusalem, and the wealth of all the surrounding nations will be collected: gold, silver, and clothing in great abundance.
Examples of the wealth to be brought are gold, silver, incense, flocks and rams. They come from nations at the edge of the world known to the people in Isaiah’s day, spanning from the Arabian Peninsula to Europe. Some of the wealth will be used as offerings, and some will be used to adorn the temple.
The sight of this great migration of people and abundance of wealth will cause the Jews to be “radiant” and their hearts to “tremble and rejoice” (v. 5). Brought in haste, this wealth will be to honor the Lord. Note how Isaiah documents this purpose: The people will “proclaim the praises of the Lord” (v. 6) and “honor the Lord your God, the Holy One of Israel” (v. 9).
The Nations Acknowledge Israel (Isa. 60:10-14)
As Yahweh pours out His blessings on the nation, Israel will be the epitome of the world’s political, religious, economic and social structures. “Although I struck you in my wrath,” the Lord reminds the people, “yet I will show mercy to you with My favor” (v. 10b). Foreigners and their kings will help rebuild Jerusalem’s walls. The flow of wealth into Israel will be steady. The gates of the city “will always be open” (v. 11), and kings will lead endless processions, with vessels laden with riches, into the vibrant capital of the revived nation. Furthermore, the Lord promises to annihilate any nation that raises its hand against His chosen people, assuring them of prosperity and peace. For Jews who survived the Assyrian onslaught on Judah and who now understand that defeat and exile at the hand of the Babylonians lie in the near future, these promises of God’s faithfulness serve as a soothing balm that enables them to endure the dark days ahead.
The finest wood from Lebanon – pine, fir and cypress – will adorn the temple, which the Lord calls “My sanctuary” and “My dwelling place” (v. 13). Israel’s oppressors – the enemies who for centuries have surrounded them and sought their destruction – will enter Jerusalem reverently, calling it “the City of the Lord” and “Zion of the Holy One of Israel” (v. 14). Warren Wiersbe notes, “Some people ‘spiritualize’ these promises and apply them to the Gentiles coming to Christ and His church today, but that is not the basic interpretation. Isaiah sees ships and caravans bringing people and wealth to Jerusalem (60:5–7); and the nations that refuse to honor the Lord and His city will be judged (v. 12). Even Israel’s old enemies will submit and help to serve the Lord (vv. 10, 14)” (Be Comforted, An Old Testament Study, S. Is 60:1).
Matthew Henry lends insight into this passage: “The people of the Jews, after their return out of captivity, by degrees became more considerable, and made a better figure than one would have expected, after they had been so much reduced, and than any of the other nations recovered that had been in like manner humbled by the Chaldeans. It is probable that many of those who had oppressed them in Babylon, when they were themselves driven out by the Persians, made their court to the Jews for shelter and supply and were willing to scrape acquaintance with them. This prophecy is further fulfilled when those that have been enemies to the church are wrought upon by the grace of God to see their error, and come, and join themselves to it” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 60:9).
Righteousness in Israel (Isa. 60:15-22)
In the closing verses of this chapter, the Lord describes the wonders He has in store for His people. Israel no longer will be forsaken but will become “an object of eternal pride, a joy from age to age,” enriched by the Gentile nations and nursed like a favored child (v. 15). Just as Yahweh makes His power known in judgment, He makes His presence felt in blessing: “[Y]ou will know that I, the Lord, am your Savior and Redeemer, the Mighty One of Jacob” (v. 16). As in the days of King Solomon (1 Kings 10:21, 27), precious metals will be plentiful and peace will be the order of the day.
Isaiah 57: No Peace for the Wicked
Prologue
Where we are:
| Part 1: Judgment | Part 2: Historical Interlude | Part 3: Salvation |
| Chapters 1-35 | Chapters 36-39 | Chapters 40-66 |
When this takes place:
Chapter 57 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.
Key verse:
Isa. 57:13 – When you cry out, let your collection [of idols] deliver you! The wind will carry all of them off, a breath will take them away. But whoever takes refuge in Me will inherit the land and possess My holy mountain.
Quick summary:
To their ignorance and moral blindness (Isa. 56:9-12), Judah’s leaders have added idolatry and immorality. Yet the Lord refuses to give up on them. If any of these backsliders trusts the Lord and humbles himself, the Lord will heal him and lead him. The promise of peace, however, is balanced by a stern warning: “But the wicked are like the storm-tossed sea, for it cannot be still, and its waters churn up mire and muck. There is no peace for the wicked …” (vv. 20-21).
Take note:
Verse 15 is a remarkable passage. The “High and Exalted One” lives in “a high and holy place,” yet He also dwells with “the oppressed and lowly of spirit.” How can this be? First, consider that God is like none of His creatures. He is above all things, and in contrast to the idols that the people of Judah worship in vain, His eyes are too pure to look on evil, and He can’t tolerate wrongdoing (Hab. 1:13). He is the uncontested master of the universe and has the right to judge all things. He is higher than the highest; higher than the nations and the heavens (Ps. 113:4). At the same time, He is accessible to those who humble themselves before Him and is especially kind toward the faithful who suffer oppression. What will the Lord do for these people? “He will give them reviving joys and hopes sufficient to counterbalance all the griefs and fears that break their spirits. He dwells with them, and his presence is reviving” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 57:13).
The Righteous Perish (Isa. 57:1-2)
The chapter begins with a bleak assessment of the situation in Judah, where the leaders are so corrupt and the social and spiritual fabric so torn that the righteous must die to find peace. Isaiah suggests that many of the righteous will die, mercifully, before the Babylonian invasion and therefore be spared the consequences of the nation’s depravity.
Warren Wiersbe comments: “God permitted the unrighteous leaders to live and suffer the terrible consequences of their sins, but the righteous people died before the judgment fell. The godly found rest and peace; the ungodly went into Captivity, and some of them were killed. Rebellious people do not deserve dedicated spiritual leaders. When His people reject His Word and prefer worldly leaders, God may give them exactly what they desire and let them suffer the consequences” (Be Comforted, An Old Testament Study, S. Is 56:9).
The Pagans Denounced (Isa. 57:3-13)
Judah and Jerusalem are polluted with idols in the days leading up to the Babylonian captivity. Although King Hezekiah and King Josiah are godly leaders who destroy the high places and campaign against Judah’s slide toward destruction, the people are determined to indulge in paganism. Isaiah and Jeremiah preach passionately about the consequences of abandoning God, but their message ultimately falls on deaf ears.
The Lord likens idolatry to sexual immorality, which often is a part of pagan practices. The people are called “sons of a sorceress, offspring of an adulterer and a prostitute!” (v. 3). In public and in private, the citizens of Judah are inflamed with lust for their false gods. In the groves under green trees, they visit the shrine prostitutes. In the valleys, they offer their children as sacrifices (Hezekiah’s apostate son, Manasseh, would burn his own son as a sacrifice to Molech – 2 Kings 21:6). Under cliffs and among the smooth stones of the wadis, they worship gods who cannot hear them or help them. On the mountaintops and behind closed doors, they persist in idolatry and immorality. The Lord pulls no punches in confronting the people. He calls them “rebellious children” and a “race of liars” (v. 4).
The people also are guilty of consorting with foreign leaders and trusting them for protection. “You went to the king with oil and multiplied your perfumes,” the Lord says; “you sent your envoys far away and sent [them] down even to Sheol. You became weary on your many journeys, [but] you did not say ‘I give up!’” (vv. 9-10a). The Israelites even embrace the paganism of their foreign allies in order to curry their favor. All the while they are hedging their bets, retaining a cursory acknowledgement of the God of Israel. On their doorposts and gates they write the laws of God as He instructed them to do (Deut. 6:9, 11:20), but inside they worship idols “in secret,” a duplicitous religious practices that God finds detestable (Deut. 27:15). In the end, the Lord describes their religious pluralism as a lie; it is neither faithful to God nor true to paganism. As a result, their actions will bring God’s judgment and their idols will provide no comfort.
The Lord’s patience with the Israelites is seen by some as silence, or perhaps abandonment, or even worse, as tacit approval of their idolatry. But He will be silent no longer. “I will expose your righteousness,” He declares in verse 12. The outward righteousness of His people will be exposed for what it is: empty religious ritual. And when His judgment falls, He invites them to call upon their idols for salvation: “When you cry out, let your collection [of idols] deliver you! The wind will carry all of them off, a breath will take them away” (v. 13a). Even so, there is hope, for the God of Israel remains merciful: “But whoever takes refuge in Me will inherit the land and possess My holy mountain” (v. 13b).
The Contrite Comforted (Isa. 57:14-21)
The Lord draws a sharp contrast between Himself and His people in order to reveal His holiness and their sinfulness. While the people are two-faced liars, intoxicated with idolatry, He is “the High and Exalted One who lives forever, whose name is Holy” (v. 15a). That reality should bring the Israelites to their knees in fearful repentance, just as the Law should cause every person to see his or her wretchedness in the light of God’s perfection. The purpose of the Law is not to save us but to make us aware of our sinfulness. As the apostle Paul writes in Rom. 3:20, “for through the law [comes] the knowledge of sin.” But God doesn’t leave us in this hopeless state. He sends His Son, who lives a sinless life and fulfills the law, then dies in our place on the cross, conquering sin and death on our behalf. Therefore Paul proclaims a few verses later, “For we conclude that man is justified by faith apart from works of law” (Rom. 3:28). The message to the Israelites of Isaiah’s day, and to us, is that Holy God desires a relationship with sinful people, who are forgiven of their sins and made holy by God’s grace. Those who persist in idolatry – whether it’s the worship of a stone pillar or the determination to live a self-indulgent life independently of God – will find themselves outside the security and protection of the one true and living God.
The Lord reacts decisively to sin. “Because of his sinful greed I was angry, so I struck him; I was angry and hid,” He says of the self-righteous in verse 17. Yet Yahweh’s heart is tender and His mercy is evident. “I have seen his ways, but I will heal him; I will lead him and comfort him and his mourners,” He promises in verse 18, foreseeing repentance. God’s gracious act of redemption produces a natural response in His people; it creates “words of praise” (v. 19).
The exhortation to prepare a road for the people of faith in verse 14 harkens back to Isa. 40:3-5, which speaks of a road being prepared for the Lord. But now the people are walking to the Lord. Even though He is majestic, exalted and holy, He desires fellowship with His people and invites them into His presence. All of this is possible, not because men and women have merited God’s favor, but because an infinitely compassionate God sent His Son to invade Satan’s kingdom and rescue believing sinners from death and hell. The praises that flow naturally from the lips of the redeemed produce a glorious habitation for the Redeemer.
The wicked, on the other hand, will never experience peace. Like the storm-tossed seas, they will find rest elusive and will never stand with the redeemed upon the calm sea of glass before the throne of God in heaven (Rev. 4:6, 15:2). Their sinful activities “churn up mire and muck” (v. 20), a stark contrast to the cool, clear living water Messiah offers (John 4:10-13, 7:37-39; Rev. 7:17). The question to all people today is: Which water do you prefer – the murky, churning waters of a self-centered life, or the clear, cool, satisfying waters of a Spirit-led life?
Closing Thought
Matthew Henry writes: “The wicked … are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous…. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves…. My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace?” (S. Is 57:17).
Isaiah 44: The First and the Last
Isaiah 44: The First and the Last (audio)
Isaiah 44: The First and the Last (study notes and worksheet / pdf)
Prologue
Where we are:
| Part 1: Judgment | Part 2: Historical Interlude | Part 3: Salvation |
| Chapters 1-35 | Chapters 36-39 | Chapters 40-66 |
When this takes place:
Chapter 44 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance and the worldwide impact of the coming of Messiah.
Key verse:
Isa. 44:6 – This is what the Lord, the King of Israel and its Redeemer, the Lord of Hosts, says: I am the first and I am the last. There is no God but Me.
Quick summary:
God assures Israel that He has chosen the nation and will continue to bless it. He makes plans for His servants while they are yet in their mothers’ wombs. Isaiah declares God’s majesty and uniqueness, then contrasts it with an almost comical description of the man-made gods who depend completely on the people who worship them. He calls on Israel to return to the one true and living God, who will remain faithful to His promises. The chapter ends with an amazing prophecy in which the pagan king who will free the Jews from Babylonian captivity two centuries later is called by name.
Take note:
The Lord often refers to Himself as “The first and … the last” or in similar ways in Scripture, reminding us of His eternal nature, creative and sustaining powers, and sovereignty. Isaiah and the apostle John, in the Book of Revelation, record these words, used interchangeably by God the Father and His Son:
- “I, the Lord, am the first, and with the last – I am He” (Isa. 41:4)
- “… I am He. No god was formed before Me, and there will be none after Me” (Isa. 43:10).
- “Listen to Me, Jacob, and Israel, the one called by Me: I am He; I am the first, I am also the last” (Isa. 48:12).
- “I am the Alpha and the Omega,” says the Lord God, “the One who is, who was, and who is coming, the Almighty” (Rev. 1:8).
- “Don’t be afraid! I am the First and the Last, and the Living One. I was dead, but look – I am alive forever and ever, and I hold the keys of death and Hades” (Rev. 1:17-18).
- “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (Rev. 22:13).
Spiritual Blessing (Isa. 44:1-5)
Because God has chosen Israel – a fact mentioned twice in verses 1-2 – the people are not to fear. The Lord will deliver the nation physically and spiritually. Twice He calls Jacob “My servant” and promises to pour out “My Spirit” and “My blessings” on coming generations. Continuing a theme from the previous chapter, He reminds the people that He has formed them. Like all of God’s creative acts, it is for a divine purpose. Although judgment is imminent, the nation’s restoration and spiritual revival are guaranteed. In verse 2 Israel is called “Jeshurun,” a poetic synonym meaning “the upright one” and used elsewhere only in Deuteronomy (see Deut. 32:15; 33:5, 26).
In the days to come, the Lord will “pour water on the thirsty land, and streams on the dry ground,” making it fruitful (v. 3). Even more important, He will pour out the Holy Spirit, resulting in an unprecedented return to the Lord of Israel. But when will this occur? Nationally, the Jews return to their homeland after the Babylonian captivity, and again in 1948 after nearly 2,000 years without a state following the destruction of Jerusalem in 70 A.D. The spiritual revival, however, is yet to come. “This outpouring of the Spirit will occur when the people have returned in belief to the land (cf. Ezek. 36:24, 27; Joel 2:25-29) just after the Messiah’s second coming to establish the Millennium. Redeemed Israel will prosper numerically like grass and poplar trees, and they will want to be known as righteous individuals (Isa. 44:5), unashamed of Him and their nation” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1098).
No God but Me (Isa. 44:6-23)
The Lord reminds the Jews of several of His titles, thus punctuating His unique claim of sovereignty. He is “the Lord, the King of Israel and its Redeemer, the Lord of Hosts … the first and … the last … Rock” (vv. 6, 8). He makes a simple and profound declaration: “There is no God but Me” (v. 6), and He argues for His uniqueness by challenging anyone to predict the future (v. 7). Since His knowledge of things to come may be traced to His existence in eternity past, His chosen people have no reason to fear. In fact, they are witnesses of His mighty deeds (v. 8).
The God of Israel then exposes the futility of idol makers, whom he describes as “nothing” (v. 9) and whom He says have brought spiritual blindness upon themselves. Idolatry dominates the world in Isaiah’s day. Some idol makers are superstitious, viewing their creations of wood, metal and stone as deities, while others fashion these magnificent statues as physical representations of unseen gods. In any case, their efforts are futile and their proud professions will only result in shame. Idolatry in any form is a denial of the Creator and invites His wrath. The apostle Paul makes this point in Romans 1, arguing that idolatry is the natural consequence of rejecting the one true and living God, who has revealed Himself to all people (Rom. 1:18ff). As a result, Paul writes, they are “without excuse” (Rom. 1:20).
In Isaiah, however, “the Lord’s scathing contempt for idolatry is expressed in mockery of the ‘wisdom’ of human beings who cut down a tree, burn some of it as fuel, make a few utensils for the home, fashion an idol from the leftovers, and then pray to that idol to deliver them. Only a God who lives, who is capable of action, and who cares, could possibly help anyone – then, or now” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 433). The people who craft these images for profit are mere humans, whom God will cause to “assemble and stand … be startled and put to shame” (v. 11). They labor feverishly over their iron and wood, denying themselves food and water for the sake of their craft until they grow weak. But their work is in vain and their muscled arms cannot overcome their dulled minds. They take cedar, cypress or oak, cut it down and use some of it to warm themselves, some of it to bake their bread and some of it to fashion idols. While they are in complete control of the wood in every stage of its use, they blindly choose to worship what their own hands have made. “Save me, for you are my god,” they cry (v. 17).
Their failure to see the futility of their deeds is due first of all to their rejection of God and second to God’s response, which is to grant them what they desire – spiritual blindness. The word “detestable” in verse 19 is a strong Hebrew word (siqqus) that links idolatry to immoral practices. Isaiah makes the point that religious sins, which involve direct rebellion against God, are especially grievous and invite the wrath of the Almighty. In the end, the idolater “feeds on ashes” (v. 20), or delights in what is vain. This verse also might refer to the wood being used. The idol maker has reduced much of it to ashes to warm himself and prepare his food; it would have been better if the rest of the tree had been reduced to ashes as well.
Finally in this section, the Lord calls Judah to “remember these things” (v. 21). Jacob is God’s “servant,” whom he has formed, and He will not forget His people. He has swept away their sins, called them to return, and redeemed them. Now at last, He calls upon heaven and earth – even the elements that idol makers have reduced to graven images – to rejoice because the Lord “glorifies Himself through Israel” (v. 23).
Cyrus, the Lord’s Shepherd (Isa. 44:24-28)
The Lord’s repeated claim to control the course of human history, with special regard to Israel, is renewed in the closing verses of this chapter as He makes specific promises about the people, the temple and Jerusalem. After the Babylonian captivity, Jerusalem will be repopulated. The cities of Judah will be rebuilt. The temple will be restored. And, in dramatic fashion, the Lord names the Persian king whose edict makes it all possible – Cyrus, “My shepherd,” who would not even be born for another 150 years (see Ezra 1:1-4). If the Jews have any doubts about God’s command of time and events, He clears them up in this passage. Lawrence Richards notes: “Some commentators, who deny the possibility of such detailed predictive prophecy, have insisted the mention of Cyrus is evidence of postexilic authorship of the second part of Isa. But in the context the naming of Cyrus is evidence of something far different. It is proof of the power of Israel’s living God and a guarantee that history itself moves toward His intended end” (The Bible Readers Companion, S. 433).
But why is a pagan king called the Lord’s “shepherd,” a name normally reserved for the Messiah or the nation of Israel? It appears this title is given to show the citizens of Judah that God uses even unbelievers like Cyrus to accomplish His purposes and that no one, no matter how powerful, operates independently of the One who created all things. “A man’s heart plans his way, but the Lord determines his steps…. Many plans are in a man’s heart, but the Lord’s decree will prevail” (Prov. 16:9, 19:21).
Closing Thought
John Walvoord and Roy Zuck describe the fulfillment of Isaiah’s prophecy: “In 586 b.c. Nebuchadnezzar and his forces broke through Jerusalem’s walls, burned the houses and the temple, and carried many captives into exile. Cyrus, founder of the Persian Empire, first came to the throne of Anshan in Eastern Elam in 559. In 549 he conquered the Medes and became the ruler of the combined Persian and Median Empire. In 539 he conquered Babylon (Dan. 5:30) and the very next year issued a decree that the Jews could return to Jerusalem and rebuild the temple (2 Chron. 36:22-23; Ezra 1:1-4). In doing this Cyrus was serving God’s purposes as if he were God’s shepherd. Those returnees built the temple, completing it in 515 b.c., and years later (in 444 b.c.) Nehemiah went to Jerusalem to rebuild the city walls” (The Bible Knowledge Commentary: An Exposition of the Scriptures), S. 1:1099).
Copyright 2010 by Rob Phillips
Isaiah 36: The Rabshakeh Speaks
Isaiah 36: The Rabshakeh Speaks (audio)
Isaiah 36: The Rabshakeh Speaks — notes and worksheet (pdf)
Prologue
Where we are:
| Part 1: Judgment | Part 2: Historical Interlude | Part 3: Salvation |
| Chapters 1-35 | Chapters 36-39 | Chapters 40-66 |
When this takes place:
The events in this chapter occur in 701 B.C., when Sennacherib besieges Jerusalem. It is the 14th year of King Hezekiah’s reign, which began in 715 B.C.
Key verses:
Isa. 36:18-20 – “[Beware] that Hezekiah does not mislead you by saying, ‘The Lord will deliver us.’ Has any one of the gods of the nations delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who of all the gods of these lands [ever] delivered his land from my hand, that the Lord should deliver Jerusalem?”
Quick summary:
Sennacherib, the Assyrian king, reports in his royal annals that he has captured 46 walled cities and countless villages in his conquest of Judah. Among the more important cities is Lachish, from which he sends his personal representative, the Rabshakeh, and a large army to surround Jerusalem and demand its surrender. The Rabshakeh, a high-ranking Assyrian official and the king’s cupbearer, mocks Judah’s king Hezekiah and the king’s trust in the Holy One of Israel. Hezekiah’s representatives – Eliakim, who is in charge of the palace; Shebna, the scribe; and Joah, the record keeper – receive the Rabshakeh’s call to surrender and deliver it to the king. They have torn their clothes as a sign of mourning and deep distress.
Take note:
Isaiah notes that the Rabshakeh delivers his message “near the conduit of the upper pool, by the road to the Fuller’s Field” (v. 2). This place is significant for geographical and theological reasons. Thirty years earlier, the Lord tells Isaiah to take his son Shear-jashub and meet King Ahaz at this location (Isa. 7:3). The prophet assures Ahaz that the allied forces of Aram and Israel will not defeat Judah. But Ahaz trembles and refuses to trust the Lord, turning instead to an alliance with Assyria (2 Kings 16:5-9). Now King Hezekiah faces a more ominous threat from Judah’s former ally, the Assyrians, whose messenger stands on the same spot, blaspheming the Lord and belittling His people. Will Hezekiah listen to the Rabshekah or remember the message of deliverance from Isaiah? Will the king, unlike his predecessor, stand firm in his faith?
The Men Sent by Kings (Isa. 36:1-3)
Sennacherib, who rules Assyria from 705-681 B.C., has boasted of conquering 46 walled villages in Judah and numerous unprotected communities, as well as taking more than 200,000 people captive. His invasion begins in the north as his army moves along the coast, defeating such towns as Aphek, Timnah, Ekron and Lachish. Lachish, about 30 miles southwest of Jerusalem, then becomes the staging area for his attack on other towns and the place from which he sends his spokesman and a massive army.
According to 2 Kings 18:17, Sennacherib sends three of his most important officers to arrange for Hezekiah’s surrender of the capital city: Tartan (supreme commander), Rabsaris (chief officer) and Rabshakeh (field commander). These are military titles, not personal names. Judah’s representatives are Eliakim, who is in charge of the king’s palace; Shebna, the scribe who has been demoted and replaced by Eliakim as the king’s cupbearer; and Joah, the record keeper.
The Message for Hezekiah (Isa. 36:4-20)
The Rabshakeh directs his message to Hezekiah, speaking loudly in Hebrew so that even the common citizens on Jerusalem’s wall may hear his taunting words. “The field commander’s speech is one of the most insolent and blasphemous found anywhere in Scripture, for he reproached the God of Israel,” according to Warren W. Wiersbe. “His speech is a masterful piece of psychological warfare in which he discredits everything that the Jews held dear” (Be Comforted, S. Is 36:1).
Interestingly, the Rabshakeh begins by echoing one of Isaiah’s messages, reminding the Jews that their trust in Egypt is misplaced. “Now who are you trusting in that you have rebelled against me?” he shouts. “Look, you are trusting in Egypt, that splintered reed of a staff” (vv. 5b-6a; compare with Isaiah’s words in 30:1-7; 31:1-3).
Next, he mischaracterizes Hezekiah’s religious reforms in Judah to accuse God’s people of having no help in heaven or on earth (v. 7). “The Assyrian mistakes Hezekiah’s religious reforms whereby he took away the high places (2Ki 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment…. Hence the Assyrian’s allegation has a specious color: you cannot look for help from Jehovah, for your king has ‘taken away His altars’” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 36:7).
For the Jews, the only reasonable response to their hopeless condition is to surrender, according to the Rabshakeh, who mockingly offers to give them 2,000 horses if they can only find a matching number of riders. But even 2,000 Jewish soldiers on horses are no match for the lowest ranking Assyrian officer. Why should God’s people continue to barricade themselves behind Jerusalem’s walls when the Lord Himself has commanded the Assyrians to take the city? “Have I attacked this land to destroy it without the Lord’s approval?” asks the Rabshakeh. “The Lord said to me, ‘Attack this land and destroy it’” (v. 10). These words are meant to terrorize the people by making them think the Lord has abandoned them, when in fact Isaiah has told them to trust God, who will not permit the Assyrians to take the city. While the Lord of Hosts has indeed used the Assyrians as His rod of judgment against both Israel and Judah, He has spoken no word to Assyria’s leaders assuring them of their conquest of Judah’s capital city. The Rabshakeh falsely invokes the name of Israel’s God. As he will soon learn, no nation can use God’s name with impunity.
God calls us to walk by faith and not by sight (2 Cor. 5:7). The Rabshakeh’s call to surrender may sound reasonable to the unbelieving Jews who saw their city surrounded and their allies crushed by the brutal Assyrian hoards. But God has promised to deliver His people and He remains true to His word.
Judah’s messengers respond to the Rabshakeh’s opening volley by making the reasonable request that matters of state be discussed privately rather than “within earshot of the people who are on the wall” (v. 11). Aramaic is a major diplomatic language in Isaiah’s day, similar to Hebrew but different enough so the common people have difficulty understanding it. The concern of Judah’s representatives is that panic will spread throughout the city. The Assyrian’s response – denigrating the Jews and speaking loudly in Hebrew – reveals his character. “Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler,” writes Matthew Henry. “Nothing could be said more mildly and respectfully than that which Hezekiah’s agents said to Rabshakeh…. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 36:11).
Calling out to the people in Hebrew, the Rabshakeh urges them not to let Hezekiah deceive them into thinking the Lord will deliver them from the Assyrians (vv. 13-15). Rather, the people are exhorted to lay down their weapons and surrender without a fight. If they do, even though they will be taken captive, Sennacherib will ensure their prosperity in another land. Pressing his persuasion further, the Rabshakeh asks the Jews, “Has any one of the gods of the nations delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim?” (vv. 18-19). Hamath and Arpad are cities in Aram. The location of Sepharvaim is unknown but possibly near the other two. People are brought from these cities to repopulate Samaria after its fall (2 Kings 17:24). The commander also boasts that since Samaria’s god failed to rescue the northern kingdom 21 years earlier (722 B.C.), the people of the southern kingdom have no reason to hope in deliverance at the hand of the Lord of Hosts.
The Misery of the Messengers (Isa. 36:21-22)
The Rahshakeh’s words no doubt terrorize Hezekiah’s men who, in obedience to the king, say nothing in reply. In fact God’s Word instructs us about a proper response to arrogant and foolish people like the Assyrian commander: “Don’t answer a fool according to his foolishness, or you’ll be like him yourself” (Prov. 26:4). Eliakim, Shebna and Joah return to Hezekiah and, with clothes torn as a sign of distress, mourning or grief over the blasphemy they have just heard, report the Rabshakeh’s words.
It’s possible that Hezekiah has instructed his men to receive the Assyrian commander’s message in silence so they would not be guilty of engaging a blasphemer in a war of words. In Exodus 14, for example, as the Jews are trapped between the Red Sea and the Egyptian army, and as they begin to question God and His chosen leader, Moses rebukes them, shouting, “The Lord will fight for you; you must be quiet” (Ex. 14:14). And in Jude 1:9, the writer reminds Christians to trust God to deal with blasphemers and apostates: “Yet Michael the archangel, when he was disputing with the Devil in a debate about Moses’ body, did not dare bring an abusive condemnation against him, but said, ‘The Lord rebuke you!’”
Closing Thought
Warren W. Wiersbe comments: “Crises often come when circumstances seem to be at their best. Hezekiah had led the nation in a great reformation, and the people were united in the fear of the Lord. They had put away their idols, restored the temple services, and sought the blessing of their God. But instead of receiving blessing, they found themselves facing battles! ‘After all that Hezekiah had so faithfully done, Sennacherib king of Assyria came and invaded Judah’ (2 Chron. 32:1, NIV). Had God turned a blind eye and a deaf ear to all that Hezekiah and his people had done? Of course not! The Assyrian invasion was a part of God’s discipline to teach His people to trust Him alone. Even Hezekiah had at first put his trust in treaties and treasures (2 Kings 18:13–16), only to learn that the enemy will keep the wealth but not keep his word. Judah had negotiated to get help from Egypt, an act of unbelief that Isaiah severely rebuked (Isa. 30:1–7; 31:1–3). God’s great purpose in the life of faith is to build godly character. Hezekiah and his people needed to learn that faith is living without scheming” (Be Comforted, S. Is 36:1).
Copyright 2009 by Rob Phillips
Isaiah 26: We Remember Your Name
Isaiah 26: Listen to an audio file
Isaiah 26: Download a worksheet for further study
Prologue
Where we are:
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Part 1: Judgment |
Part 2: Historical Interlude |
Part 3: Salvation |
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Chapters 1-35 |
Chapters 36-39 |
Chapters 40-66 |
When this takes place:
Chapters 24-27 of Isaiah form a single prophecy. While it’s difficult to pinpoint the time in which it is given, it seems best to place it a short time before the attack by Sennacherib, king of Assyria, on Jerusalem in 701 B.C.
Key verse:
Isa. 26:13 – Lord, our God, other lords than You have ruled over us, but we remember Your name alone.
Quick summary:
In the context of chapters 24-27, Isaiah uses an analogy of the future destruction of all God’s enemies (chaps. 24-25) to urge the people of Judah to trust Him now (chaps. 26-27). Although God is using the Assyrians as the rod of His judgment against Judah, those who place their faith in the Lord and endure the childbirth-like pains of His correction (vv. 17-18) will rejoice in His salvation: “Yes, Lord, we wait for You in the path of Your judgments. Our desire is for Your name and renown” (v. 8).
Take note:
Some would argue there’s a contradiction in chapter 26. In verse 14 Isaiah declares that “the dead do not live, departed spirits do not rise up.” Then, in verse 19, he states that “your dead will live; their bodies will rise.” How can both be true? The Apologetics Study Bible explains: “This apparent conflict vanishes when the statements are placed in context. He [Isaiah] referred to past oppressors of Israel, the ‘wicked’ who act ‘unjustly’ (v. 10), the ‘other lords’ who had ruled over God’s people and whom God had already ‘visited and destroyed’ (vv. 13-14). These oppressors could no longer attack God’s people. The situation changed with verse 19; in the future God’s people who die will live … a person can have life after death. The fact that Elijah and Elisha brought to life two boys who had died (1 Kg 17:17-24; 2 Kg 4:18-37), and that a dead man came back to life when his body touched the bones of Elisha (2 Kg 13:20-21), indicates that individual resurrection from the dead was known and experienced long before the time of Isaiah” (pp 1024-25).
The Song of Judah (Isa. 26:1-6)
Although Jerusalem will be surrounded in Isaiah’s day, and vanquished a century later by the Babylonians, the day is coming when Israel’s remnant will sing of their glorious reversal of fortune as they enter the impregnable New Jerusalem. The humble will be exalted and the oppressors crushed. Because of Messiah’s presence there, the city figuratively is said to have salvation as its walls and ramparts (v. 1). While other nations will have places in the kingdom, believers in Israel will hold special positions.
The Lord promises perfect (genuine, complete) peace to those who trust Him – now, as well as in the Millennium (v. 3). The apostle Paul reminds us of this great truth in Phil. 4:7: “And the peace of God, which surpasses every thought, will guard your hearts and your minds in Christ Jesus.” John F. Walvoord and Roy B. Zuck write, “This availability of inner tranquility encourages believers to continue trusting the Lord (Isa. 26:4) because He is firm like a Rock … and He is eternal” (The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1074). For other Scriptures that describe the Lord as a Rock, see Ps. 73:26 (“strength” literally means rock); Isa. 17:10, 30:29, and 44:8.
“The Hebrew word for ‘peace’ (shalom) means much more than a cessation of war. It includes blessings such as wholeness, health, quietness of soul, preservation, and completeness. ‘What is your peace?’ is the way Jews often greet one another; and Isaiah’s reply would be, ‘My peace is from the Lord, for I trust wholly in Him!’ Paul’s counsel in Philippians 4:6-9 is based on Isaiah 26:3″ (Warren W. Wiersbe, Be Comforted, S. Is 26:1).
In contrast with the righteous who enter the city are the arrogant who “live in lofty places” (v. 5); the Lord will bring them down. Those who used their wealth and privilege to oppress the poor will be on the business end of God’s rod of justice. This does not mean that poverty itself is a virtue. Isaiah simply repeats an oft-repeated message that God has special concern for the poor who seek Him (Isa. 25:4; Matt. 11:5; Luke 4:18).
The Long Night of Waiting (Isa. 26:7-18)
Isaiah describes a level and straight path for the righteous, cleared by God Himself. “In the Yukon of old, one man was often sent ahead to ‘break trail’ for others or a dog sled. This passage reminds us that a righteous God has already broken trail for those who follow Him because they are committed to righteousness too” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 424). As a result, God’s redeemed “wait” for Him, “desire” His name and renown, “long” for Him in the night, and diligently “seek” Him in order to “learn righteousness” (vv. 8-9). What a dramatic change occurs in the hearts of men and women when they learn to trust God above all else.
The struggles of Judah returning to God are like the pains of childbirth. Isaiah writes that the nation is writhing in anguish beneath the punishing hand of God. Like a pregnant woman giving birth to wind, Judah experiences emptiness and defeat through its sinful acts. The Hebrew verb in verse 13 translated “ruled over” gives us the noun baal, the Canaanite storm god whose worship caused so much trouble in Israel. But the word also means “husband,” so the message is that God’s people were not faithful to Him, preferring to pursue their lust for idols. The same image is given in James 4:4: “Adulteresses! Do you not know that friendship with the world is hostility toward God? So whoever wants to be the world’s friend becomes God’s enemy.” Even so, the Lord graciously carries His people through and keeps His covenant. For other comparisons of spiritual struggle to childbirth, see Isa. 13:8, 42:14; John 16:21; Gal. 4:19.
Isaiah’s comment about the dead tyrants who have troubled Judah (v. 14) do not contradict the doctrine of universal resurrection supplied in verse 19 and elsewhere in Scripture (see, for example, Job 19:25-27; Ps. 17:15; Dan. 12:1-3; John 5:28-29, 1 Cor. 15:50-58; 1 Thess. 4:13-18; Rev. 20:11-15). The prophet simply is emphasizing that the rulers who wrought so much terror and destruction on God’s people can no longer do them harm. Lawrence O. Richards comments in The Bible Readers Companion: “Storms of judgment may sweep over our earth. Wars may devastate, and disease may ravage. Famines may decimate the land, while starvation stalks our families. There are indeed dread fates that are to be feared. But these are not history’s last words! At the end of history – both the history of nations and the personal history of each individual – the shout of God’s promise echoes. ‘Your dead will live; their bodies will rise!’ What a truth to hold fast in troubled times” (S. 424).
Resurrection and Judgment (Isa. 26:19-21)
This is a most revealing Old Testament passage on future resurrection and judgment. While these verses focus on the resurrection of the just – the “first resurrection” of which John wrote in Rev. 20:5-6 – Daniel adds that the unjust also will be raised and that all people will experience eternal life or eternal shame (Dan. 12:2). What a comfort these words are to those experiencing warfare, captivity, injustice, and even death. The promise that God will raise all people one day and pronounce final judgment with absolute justice should spur fear in the hearts of the wicked as it does hope in the hearts of the righteous.
Although views differ on the order of events, the New Testament clearly teaches future resurrection and final judgment for all people:
- Jesus often speaks of His return and final judgment. For example, in John 5:28-29 He says all people will be raised from the dead and experience either everlasting life or condemnation.
- The apostle Paul writes in detail about the rapture (“catching up” / “snatching away”) of the church in 1 Cor. 15:50-58 and 1 Thess. 4:13-18, as well as judgment and reward for all believers (Rom. 14:10; 2 Cor. 5:10).
- The apostle John refers several times to resurrection and final judgment in the book of Revelation. He alludes to the rapture by not mentioning the church from Rev. 4-18, chapters depicting the tribulation. He also speaks of the “first resurrection,” or resurrection of the just, in Rev. 20:5-6. And he writes in some detail about the raising of the wicked to stand before the great white throne, from which they are cast into hell (Rev. 20:11-15).
Verse 20 urges God’s people to “hide for a little while until the wrath has passed.” “When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Ge 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Ex 12:22, 23; Ps 31:20; 83:3). The saints are calmly and confidently to await the issue (Ex 14:13, 14)” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 26:20).
Finally, verse 21 gives Judah the assurance that God will deal with her oppressors – Assyria in the near term and Babylon in the long term. Even more, this verse previews the glorious appearing of the Messiah one day to execute judgment upon the earth’s wicked (see Rev. 19:11-21).
Closing Thought
Commenting on the phrase in verse 21, “The earth will reveal the blood shed on it and will no longer conceal her slain,” Matthew Henry writes: “Secret murders, and other secret wickednesses, shall be discovered, sooner or later. And the slain which the earth has long covered she shall no longer cover, but they shall be produced as evidence against the murderers. The voice of Abel’s blood cries from the earth, Gen. 9:10, 11; Job 20:27. Those sins which seemed to be buried in oblivion will be called to mind, and called over again, when the day of reckoning comes. Let God’s people therefore wait awhile with patience, for behold the Judge stands before the door” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 26:20).
Copyright 2009 by Rob Phillips
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