Tagged: prophet Isaiah
Isaiah 63: Look Down from Heaven
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 63 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. This chapter in particular previews Messiah’s coming to judge Israel’s enemies.
Key verses:
Isa. 63:15-16 – Look down from heaven and see from your lofty home – holy and beautiful. Where is Your zeal and Your might? Your yearning and Your compassion are withheld from me. Yet You are our Father, even though Abraham does not know us and Israel doesn’t recognize us. You, Lord, are our Father; from ancient time, Your name is our Redeemer.
Quick summary:
H.L. Willmington writes: “As a blood-soaked warrior approached, a watchman asked his identity. He identified himself as the one who all alone had conquered Israel’s foes and was ready to redeem his people (63:1–6). Isaiah responded with praise for the God who throughout history had shown grace toward his people, no matter how often they rebelled against him (63:7–9). When he recalled the Exodus, however, Isaiah wondered why God had not yet delivered his people once again (63:11–17), and begged him to do so quickly (63:17–19)…. 63:1–6 can be seen as foreshadowing Christ’s second coming and victory at Armageddon (see Rev. 14:18–20; 19:11–21)” (Willmington’s Bible Handbook, Tyndale House Publishers, 1997, S. 374).
Take note:
When the Lord comes (or returns, from a New Testament perspective), He is asked two questions: Who is this? And, why is Your clothing red? He answers the first question in verse 1, “It is I, proclaiming vindication (or righteousness).” Just as the Lord reveals Himself to Moses at the burning bush as “IAM WHO I AM” (Ex. 3:14), Jesus proclaims His deity by identifying Himself to the woman at the well as “I am” (John 4:26) and to the Jewish religious leaders by declaring, “Before Abraham was, I am” (John 8:58). The Lord of Isaiah 63 is the same Lord of all Scripture, establishing the truths of the Trinity and the deity of the Messiah.
The Lord answers the second question, as to why His clothing is red, “I trampled the winepress alone … I trampled them [the nations] in My anger … their blood spattered My garments” (v. 3). Just as juice from freshly pressed grapes will stain the garments of the vintner, so Messiah’s robes will be covered in blood when He returns to judge the nations. Zechariah foresees this day as well (Zech. 14:3), as does the apostle John (Rev. 14:19-20; 19:11-21).
The Day of Vengeance (Isa. 63:1-6)
This chapter begins with a graphic image of the Messiah approaching Jerusalem, having avenged Himself and His people of their common enemies as symbolized by Edom. His garments are spattered with blood, much as a vintner’s robes are stained from the grapes he has trampled, yet the Messiah is neither injured nor weary. In fact, He is “splendid in His apparel, rising up proudly in His great might” (v. 1). Edom is the wicked nation southeast of Israel that often opposes God’s people and therefore is under God’s wrath (see Mal. 1:4). Bozrah is a city in Edom and its name means “grape gathering.” The Lord’s clothing is red (adom), a Hebrew word-play on Edom. Isaiah already has identified Edom and Bozrah as typical of the impenitent world (Isa. 34:6). The imagery is clear: As a vintner crushes the harvested grapes beneath his feet, the Messiah will crush His enemies.
The ancient wine press is a large hollowed-out rock into which grapes are placed for people to trample. The juice runs out of a hole in the rock and is captured in vessels beneath it. As the people crush the grapes, no doubt some of the juice stains their clothing. In a similar fashion, when the Messiah crushes His enemies, His robes will be stained with their blood (Rev. 19:13). Having rejected the blood of the Lamb as payment for their sins, those who oppose the Messiah at His return will have their blood shed. They truly will die in their sins (John 8:24).
Warren Wiersbe comments: “When Jesus came to earth the first time, it was to inaugurate ‘the acceptable year of the Lord’ (Isa. 61:2; Luke 4:19). When He comes the second time, it will be to climax ‘the day of vengeance of our God’ (Isa. 63:4; 61:2). The enemy will be crushed like grapes and forced to drink their own blood from the cup of God’s wrath (51:17; Jer. 25:15–16). These images may not appeal to sophisticated people today, but the Jews in that day fully understood them” (Be Comforted, An Old Testament Study, S. Is 63:1).
As a side note, this passage of Scripture is the background for the Civil War’s most famous song, “The Battle Hymn of the Republic,” according to Lawrence O. Richards in The Bible Readers Companion.
God’s Mercies Remembered (Isa. 63:7-14)
Before stating their two requests – that God be compassionate toward them (vv. 15-19) and that He punish their enemies (64:1-7) – the righteous remnant declares the Lord’s faithful love and praiseworthy acts (v. 7). While Isaiah exalts the Lord for all He has done, the Lord claims the remnant as His own and even identifies with their suffering (v. 8). This divine empathy is expressed elsewhere in Scripture, for example:
- Isa. 53:3-6 – He was despised and rejected by men, a man of suffering who knew what sickness was. He was like one people turned away from; He was despised, and we didn’t value Him. Yet He Himself bore our sicknesses, and He carried our pains; but we in turn regarded Him stricken, struck down by God, and afflicted. But He was pierced because of our transgressions, crushed because of our iniquities; punishment for our peace was on Him, and we are healed by His wounds. We all went astray like sheep; we all have turned to our own way; and the Lord has punished Him for the iniquity of us all.
- Mark 8:31 – Then He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, be killed, and rise after three days.
- Acts 3:18 – But what God predicted through the mouth of all the prophets – that His Messiah would suffer – He has fulfilled in this way.
The name “Angel of His Presence” (v. 9) literally means “Angel of His face,” or the One who stands continually before the Lord. Most likely this is a reference to the Angel of the Lord, or as many commentators believe, the pre-incarnate Messiah.
In verses 10-14 Isaiah reminds his fellow citizens of the post-wilderness rebellions of Israel for which they were chastened but not cut off. Even though God’s people reject the Lord, He remains faithful to His covenant promises to them. There is strong emphasis on the deity and personhood of the Holy Spirit in these verses. The Holy Spirit is grieved by the rebellious Israelites (v. 10), present among the flock (v. 11), and the One who, like a gentle farmer leading his cattle into a valley, gives His people rest (v. 14).
A Forlorn Family (Isa. 63:15-19)
The Jews in Babylonian exile will plead with the Lord to look down from His “lofty home” at their plight in the same way He looked down on the people in Egypt in Moses’ day. They will long for a display of His zeal, strength and compassion. The people will wonder why His “yearning” – literally the agitation of His inward parts, or the emotions that spring from compassion – is withheld from them. Even though they have drifted far away from the faithful paths of Abraham and Jacob, God is still their Father and Redeemer. In exile, the people will realize that though they have belonged to God for centuries, they have not been in a proper relationship with Him, nor have they humbly submitted to His theocratic rule. Penitently, the people will ask the Lord to return them to Him while reminding Him that their place of worship, the temple, has been destroyed.
The people ask an odd question in verse 17: “Why, Lord, do you make us stray from Your ways?” (emphasis added). Further, they state, “You harden our hearts …” Are the Jews in exile blaming God for their sin and its consequences? Is there any truth to their complaint? And if so, how can they – or any of us – be held responsible for our rebellion against God? One commentary explains it this way: “They do not mean to deny their own blameworthiness, but confess that through their own fault God gave them over to a reprobate mind (Is 6:9, 10; Ps 119:10; Ro 1:28)” (Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, Logos Research Systems, Inc., 1997, S. Is 63:17). D.A. Carson adds, “God is not to blame for their spiritual plight; it stems from their own dalliance with evil” (New Bible Commentary: 21st Century Edition, S. Is 63:15). While God certainly chooses servants like Jeremiah from their mothers’ wombs, and determines centuries in advance the leaders who will alter human history (Cyrus, for example), He is not the author of evil, nor does He tempt people with evil (James 1:13-14). Further, He does not direct people’s thoughts, words and deeds in such a way that releases them from their personal responsibility to repent, believe and follow Him. The sovereignty of God and responsibility of men and women are mysterious biblical doctrines whose difficulties make them no less true.
Matthew Henry shares this insight: “Why hast thou made us to err from thy ways …Those are wicked indeed that lay the blame of their wickedness upon God. But I rather take it to be the language of those among them that lamented the unbelief and impenitence of their people, not accusing God of being the author of their wickedness, but complaining of it to him…. When they ask, Why hast thou done this? it is not as charging him with wrong, but lamenting it as a sore judgment…. God had caused them to err and hardened their hearts, not only by withdrawing his Spirit from them, because they had grieved, and vexed, and quenched him (v. 10), but by a judicial sentence upon them (Go, make the heart of this people fat, ch. 6:9, 10) and by his providences concerning them, which had proved sad occasions for their departure from him…. Convinced consciences complain most of spiritual judgments and dread that most in an affliction which draws them from God and duty” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 63:15).
Closing Thought
The chapter ends with the people of God surrendering to Him at last. J. Vernon McGee writes: “This should be the attitude of the Christian today – complete yielding to God. Most of us are afraid to yield to God because we are afraid He will be hard on us. God wants to be gentle with us if we will give Him a chance. But remember that He also is the God of judgment. He is the One who is coming to earth some day to tread the winepress of the fierceness of His wrath. God is not trying to frighten you; He is just telling you the truth” (Isaiah: Volume II, p. 186).
Isaiah 62: The Lord’s Delight
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 62 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. 62:4-5 – You will no longer be called Deserted, and your land will not be called Desolate; instead, you will be called My Delight is in Her, and your land Married, for the Lord delights in you, and your land will be married. For as a young man marries a virgin, so your sons will marry you; and as a bridegroom rejoices over his bride, so your God will rejoice over you.
Quick summary:
The Lord promises to keep speaking and working until His purposes for Jerusalem are fulfilled. Although He has forsaken Israel because of her sin, He will restore the nation and redeem a faithful remnant. The people will throw off the disparaging names by which they are called and receive new names that testify to the world of God’s special relationship with the Jews. Unlike the corrupt leaders of the present day, new and faithful watchmen will be given to Jerusalem. They will constantly remind the Lord of His promises and delight in seeing their fulfillment. God promises the Jews they will never again lose their harvests to enemies but will enjoy the fruit of their labors in the shadow of His sanctuary. Finally, there is an urgent cry to “build up the highway” and “raise a banner for the peoples” because the Lord’s coming is imminent (v. 10).
Take note:
Isaiah likens Jerusalem’s future relationship with Yahweh to a marriage. Rather than being called Deserted or Desolate – names that accurately describe the city in the depths of judgment – Jerusalem will be named Hephzibah (“My Delight is in Her”) and Beulah (“Married One”). When a bride marries, she receives a new name. Even though Israel already is married to Yahweh, He will give her new names that describe her spiritual renewal and depict the Lord’s profound joy in her. Verse 5b reads: “… as a bridegroom rejoices over his bride, so your God will rejoice over you.” This description of Yahweh’s special relationship with the redeemed of Israel complements the relationship Christ, the bridegroom, has with His bride, the church. Together, Jew and Gentile believers will share in a glorious and everlasting relationship with God.
Zion’s Bridal Beauty (Isa. 62:1-5)
The Lord speaks in these verses, declaring that He will continue to work on Jerusalem’s behalf until the nations observe her righteousness, salvation and glory, and the city is called by a new name. In the ancient Near East, names often signified character. So God’s promise to call Jerusalem by a new name includes giving her a new and righteous character. The city will be like a glorious crown in the Lord’s hand, or a diadem – a large medal ring – on His head, signifying that one day it will become a dazzling adornment. Since a crown is worn on the head and not the hand, “in the Lord’s hand” may be figurative for “under the Lord’s protection” (see Deut. 33:3). Jerusalem will display God’s splendor, meaning it will manifest His character in the people’s conduct. What a comforting promise this must be to those who, having survived an Assyrian siege, now await attack and exile at the hands of the Babylonians. The Lord punishes for a purpose. He is not finished with His people or His city. And future generations will bask in His glory.
“The city’s new relationship with God is compared to the happiness of a marriage. Rather than being called Deserted (cf. 62:12) or Desolate, previous characteristics of the city, Jerusalem will be named Hephzibah (‘My delight is in her’) and Beulah (‘Married one’). The words so will your sons marry you (Jerusalem) imply that people again will live in Jerusalem and God will be happy about the wonderful state of affairs” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1117). Hephzibah is the name of Hezekiah’s wife, who may be seen as a type of Jerusalem, just as Hezekiah may be seen as a type of the Messiah. The contrast between the present and future “married” state of Zion may also be seen in Isa. 54:4-6 and Rev. 21:2, 4.
Watchmen on the Walls (Isa. 62:6-7)
In Isaiah’s day watchmen are stationed on city walls, often in towers, looking out for approaching enemies – or messengers bearing good news. They are never to sleep on duty and their eyes are to be fixed on the horizon. The watches in the East are even announced by a loud cry to mark the vigilance of the watchmen. If they slumber, or even become distracted, enemies may breach the wall and take the city, or good tidings may be delayed. In a similar fashion, the
righteous people of Israel are to be alert on Jerusalem’s behalf. They are to watch, not only for those who oppose the Lord, but for the Lord Himself, who has promised to bless His people, their land and their great city. In fact, they are implored to give neither themselves nor God any rest until He fulfills His promise to establish Jerusalem and make her the praise of the earth. “The ‘watchmen’ were to hold God to His promises, knowing that is what He desires. God’s people should pray for things even when they know God has promised them. Jesus made this clear when He taught His disciples to pray that the kingdom will come” (Walvoord and Zuck, S. 1:1117). Today it is still appropriate for God’s people to “pray for the peace of Jerusalem” (Ps. 122:6).
The Lord’s Promise (Isa. 62:8-9)
God promises His people they will never again lose their harvests to foreign invaders but will enjoy the fruit of their labors in the courts of His sanctuary. The “right hand” by which the Lord has sworn assures them – and us – that He will accomplish all He has spoken. Isaiah records a similar message of assurance in Isa. 45:23: “By Myself I have sworn; Truth has gone from My mouth, a word that will not be revoked; Every knee will bow to Me, every tongue will swear allegiance” (see also Phil. 2:10-11). And the writer of Hebrews makes it clear that God swears by Himself because there is no one greater: “For when God made a promise to Abraham, since He had no one greater to swear by, He swore by Himself” (Heb. 6:13).
The Jews will consume their bountiful harvests with thanksgiving, mindful that the Lord has provided peace and prosperity for them. At the same time, they will drink new wine from their vineyards in the feasts held in the courts surrounding the temple, as God has instructed them: “You are to eat a tenth of your grain, new wine, and oil, and the firstborn of your herd and flock, in the presence of the Lord your God at the place where He chooses to have His name dwell, so that you will always learn to fear the Lord your God” (Deut. 14:23). “The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joel 2:14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 62:6).
Salvation is Coming (Isa. 62:10-12)
The final verses of this chapter are written as if the Lord is on His way. There is great urgency in the message that God’s people should be ready, and should prepare the way for all believers to enter the once-deserted city of Jerusalem. The command to “build up the highway” and “clear away the stones” (v. 10) speaks metaphorically of the Jews’ spiritual preparation for the Messiah and the brotherhood they will enjoy with Gentile believers. To “raise a banner for the peoples” (v. 10) is to announce to the world that Messiah is coming to Jerusalem.
The Lord gives the people of the city new names: the Holy People, the Lord’s Redeemed, and Cared For. These names speak of Israel’s new character after the people’s hearts are turned back to God. Gentiles will be drawn there, and Jerusalem will be called A City Not Deserted (v. 12).
There are some interesting New Testament parallels to the words of the Lord Isaiah records in verse 11:
- “Say to Daughter Zion, Look, your salvation is coming.” John the Baptist is sent as the forerunner of Messiah, in fulfillment of Isaiah’s prophecy (Matt. 3:1-3). Jesus of Nazareth is a Jew who comes to the Jews and proclaims salvation first to them. He commissions His 12 disciples and sends them to “the lost sheep of the house of Israel” (Matt. 10:6). He tells a Gentile woman, “I was sent only to the lost sheep of the house of Israel” (Matt. 15:24). And He tells the Samaritan woman at the well that “salvation is from the Jews” (John 4:22). While this does not exclude Gentiles from God’s redemptive work, it underscores God’s plan to bring salvation to the world through the Jews as God Himself becomes flesh in a Jewish Messiah (John 1:14).
- “His reward is with Him.” Jesus begins His earthly ministry by telling His disciples to rejoice when they’re persecuted because “your reward is great in heaven” (Matt. 5:12). And the apostle John, foreseeing Christ’s return, records the words of Jesus, “Look! I am coming quickly, and My reward is with Me to repay each person according to what he has done” (Rev. 22:12).
- “… and His recompense is before Him.” The New Testament clearly teaches the future resurrection and judgment of all people, resulting in punishment for unbelievers (Rev. 20:11-15) and rewards for believers (Rom. 14:10; 1 Cor. 3:11-15).
Closing Thought
Warren Wiersbe writes: “God will have no rest till He accomplishes His purposes for His people, and the world will have no peace till He succeeds. He asks us to ‘give Him no rest’ (v. 7) but to intercede for Israel and Jerusalem, for the prayers of His people are an important part of the program of God” (Be Comforted, An Old Testament Study, S. Is 62:1).
Isaiah 61: The Garments of Salvation
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 61 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. 61:10 – I greatly rejoice in the Lord, I exult in my God; for he has clothed me with the garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a turban and as a bride adorns herself with jewels.
Quick summary:
Isaiah 61 reveals that “the Messiah, who ministered salvation at his first coming, will minister comfort for redeemed Israel at his second coming. Jesus read and applied 61:1–2 to his own ministry when he preached in the synagogue at Nazareth (Luke 4:16–21). Jesus did not quote 61:2–3 in the synagogue at Nazareth because they will be fulfilled at his second coming. In the kingdom, redeemed Israel will realize its destiny to be a priestly nation” (Robert B. Hughes, J. Carl Laney, Tyndale Concise Bible Commentary, The Tyndale Reference Library, S. 268).
Take note:
In reference to Himself, Jesus quotes verses 1-2a in Luke 4:18-19. The Messiah’s mission is to “bring good news to the poor” … “to heal the brokenhearted” … “to proclaim liberty … and freedom” … and “to proclaim the year of the Lord’s favor.” He stops in mid-sentence, however, after the word “favor,” showing that His work would be in two advents. In His first advent He does the work laid out in verses 1-2a. In His second advent, He will carry out the work mentioned in verses 2b-3, bringing judgment on unbelievers and great comfort to Israel.
The Trinity (Isa. 61:1-3)
All three persons of the triune Godhead are written of in verse 1: the Spirit, the Lord God, and the Messiah, signified by the personal pronoun “Me.” Three factors indicate that “Me” refers to Messiah, according to The Bible Knowledge Commentary. First, the association of the Holy Spirit with the anointing points to Jesus Christ. After being anointed with oil, Israel’s first two kings, Saul and David, are blessed with the Spirit’s ministry (1 Sam. 10:1, 10; 16:13). In a similar fashion, the Holy Spirit anoints Jesus to be Israel’s King (Matt. 3:16-17). The Hebrew word for Messiah means “the Anointed One,” and the Greek word “Christ” comes from the word chrio, to anoint. Second, part of this passage is read by Jesus (Luke 4:18-19) to refer to Himself. And third, the mission of the Anointed One as spelled out in Isaiah. 61 is the earthly ministry of Jesus as recorded in the Gospels (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1116).
Further, when the Messiah comes, He will transform the Jews’ sadness into joy. From a New Testament perspective, the grief of captivity in Egypt, the defeat of the northern kingdom at the hands of the Assyrians, the destruction and exile of the southern kingdom at the hands of the Babylonians, the Diaspora at the hands of the Romans, the Holocaust, and the yet-future trials of the Great Tribulation will become distant memories as God comforts and blesses the redeemed of Israel. Isaiah reports in advance all that the coming One will do for His people:
- Comfort all who mourn
- Provide for them
- Give them a crown of beauty instead of ashes (a sign of mourning; see 2 Sam. 13:19; Esther 4:1; Dan. 9:3)
- Give them festive oil (to soothe and brighten the spirits; see Ps. 23:5; 45:7; 104:15; Ecc. 9:8; Matt. 6:17; Heb. 1:9)
- Give them splendid clothes instead of despair (bright garments are a sign of joy and acceptance)
- Call them righteous trees planted by the Lord, displaying His splendor (Isa. 60:21)
Yes, days of judgment lie ahead. Yahweh will chasten and rebuke His own, but in so doing He will turn their feet away from idolatry and, in the last days, turn their hearts toward their Creator and King.
Israel Rebuilt (Isa. 61:4-9)
The Jews will return to their homeland after the Babylonian captivity and rebuild the temple and the cities. While these verses in some respects speak to this promise, the greater truth lies further in the future, after Messiah returns and ushers in the Millennial Kingdom. Israel will rebuild her ruined cities, even those buried beneath the rubble of antiquity. The nation will be so revered that “strangers” and “foreigners” will assist with farming and shepherding. Every Jew will know the Lord and, as a nation of priests, will deal personally with Him and even mediate on behalf of others. This was to be one of Israel’s ministries in the world (Ex. 19:6), but unfortunately she fell short and today awaits the empowerment by the Messiah to fulfill this ancient duty – one which the church will share (Rev. 1:6; 5:10; 20:6).
The wealth of nations will come to Israel (see also Isa. 60:5, 11). But even more important, the Lord, seeing that Israel’s shame is “double,” will bless the nation will a double portion (v. 7). The “double” refers to the inheritance the first-born son in a family receives from his father’s estate (Deut. 21:17). Just as the eldest son is given special honor, Israel, as the Lord’s firstborn (Ex. 4:22), will be exalted among the nations, resulting in “eternal joy.”
“I will faithfully reward them,” Yahweh promises in verse 8, “and make an everlasting covenant with them.” This is the New Covenant spoken of by Jeremiah (32:40), Ezekiel (16:60; 37:26) and the writer of Hebrews (13:20). It’s also the covenant Jesus established through His blood (Matt. 26:28). Salvation is of the Jews (John 4:22) but offered freely to all (John 3:16; 5:24). In these ways – God’s blessing the nation of Israel and sending His Son, a Jew, to bear the sins of many – “[a]ll who see them [the Jews] will recognize that they are a people the Lord has blessed” (v. 9).
Some may see these verses as relegating the Gentiles to perpetual servility, but such a view mistakes metaphor for fact, according to D.A. Carson, who writes. “Under the figure of a priestly Israel served by foreigners (5–6) and enriched by its former plunderers (7–8), the reality is the people of God (whose status is not national; cf. 1 Pet. 2:10; Rev. 7:9), vindicated and enjoying their full inheritance as kings and priests (1 Pet. 2:9; Rev. 1:6), while the pride of man is humbled and his power harnessed” (New Bible Commentary: 21st Century Edition, S. Is 61:5). There is no doubt that Christ’s finished work at Calvary, and the ensuing work of the Holy Spirit, make Jews and Gentiles alike joint-heirs with Jesus of God’s kingdom (Rom. 8:14-17).
A Remnant Rejoicing (Isa. 61:10-11)
Notice two metaphors for righteousness in these verses. First, “the garments of salvation.” The prophet exults that the Lord “has clothed me with the garments of salvation and wrapped me in a robe of righteousness” (v. 10). This image is carried into the New Testament to depict the justification of believing sinners, who are clothed in the righteousness of Christ (see, for example, Rev. 3:5; 7:9-17; 19:6-8, 14; and note the parable of the wedding banquet in Matt. 22:1-14, in which a wedding guest is cast out for refusal to put on the appropriate attire provided by the king, symbolic of Christ’s righteousness). Isaiah also makes reference to the turban worn by the high priest and the jewels worn by a bride – garments of special meaning that are worn with great joy. “Such is the beauty of God’s grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God’s favour and by the sanctification of the Spirit have God’s image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him” (Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 61:10).
The second metaphor Isaiah uses for righteousness is growing plant life. “For as the earth brings forth its growth, and as a garden enables what is sown to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations,” he writes in verse 11. Just as God’s common grace – which includes seed, soil, water and sun – causes crops to spring up and sustain His creatures, so His saving grace will cause the believing Jewish remnant to proclaim righteousness and praise to all the nations. This promise is for the church as well. “Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again” (Matthew Henry, S. Is. 61:10).
Closing Thought
Warren Wiersbe writes: “The background of this passage is the ‘Year of Jubilee’ described in Leviticus 25:7ff. Every seven years, the Jews were to observe a ‘sabbatical year’ and allow the land to rest. After seven sabbaticals, or forty-nine years, they were to celebrate the fiftieth year as the ‘Year of Jubilee.’ During that year, all debts were canceled, all land was returned to the original owners, the slaves were freed, and everybody was given a fresh new beginning. This was the Lord’s way of balancing the economy and keeping the rich from exploiting the poor. If you have trusted Christ as your Savior, you are living today in a spiritual ‘Year of Jubilee.’ You have been set free from bondage; your spiritual debt to the Lord has been paid; you are living in ‘the acceptable year of the Lord.’ Instead of the ashes of mourning, you have a crown on your head; for He has made you a king (Rev. 1:6). You have been anointed with the oil of the Holy Spirit, and you wear a garment of righteousness (Isa. 61:3, 10)” (Be Comforted [An Old Testament Study], S. Is 61:1).
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 59: The Redeemer Will Come
STUDY: Worksheet for Isaiah 59
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 59 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. 59:15b-16 – The Lord saw that there was no justice, and He was offended. He saw there was no man – He was amazed that there was no one interceding; so His own arm brought salvation, and His own righteousness supported Him.
Quick summary:
Israel’s sins have separated them from God. Isaiah describes their sins – inequity, injustice, violence, corruption – and, speaking for the people, acknowledges their guilt. Their sins have left them blind and hopeless. The Lord will judge their sins but, as always, offers hope to those who repent. “Indeed, the Lord’s hand is not too short to save, and His ear is not too deaf to hear,” Isaiah writes in verse 1.
Take note:
Isaiah draws a sharp contrast between the Lord’s faithfulness and Israel’s wickedness:
- “The Lord’s hand is not too short to save” (v. 1) vs. “your hands are defiled with blood, and your fingers with iniquity” (v. 3).
- The Lord’s “ear is not too deaf to hear” (v. 1) vs. “your sins have made Him hide His face from you so that He does not listen” (v. 2).
- God “put on righteousness like a breastplate, and a helmet of salvation on His head; He put on garments of vengeance for clothing, and He wrapped Himself in zeal as in a cloak” (v. 17) vs. “They … weave spider’s webs…. Their webs cannot become clothing, and they cannot cover themselves with their works. Their works are sinful …” (vv. 5-6).
- “He will repay according to their deeds” (v. 18) vs. “they rush to shed innocent blood … ruin and wretchedness are in their paths … there is no justice in their ways” (vv. 7-8).
Ultimately, the Redeemer will come to Zion and set things right. While He tarries, the people are called to repent of their sins and return to the Holy One of Israel.
Israel’s Sin (Isa. 59:1-11)
Isaiah begins by reminding the people that the Lord could save them in spite of their difficult circumstances. He is powerful enough; His “hand” or “arm” is not too short to save. And He is caring enough; His “ear” is not too deaf to hear. The problem is that the people are so entrenched in wicked behavior that the Lord chooses not to rescue them or hear their cries until they have passed under the rod of judgment and turned from their evil ways. Their iniquities have “built barriers” between them and God, and their sins have caused Him to “hide His face” from them so as not to listen to their pleadings (v. 2). Sin always damages our relationship with God, and when we protest that He doesn’t hear our prayers we fail to realize that the problem lies with us, not with Him.
Take note of Isaiah’s listing of the people’s sins:
- Their hands are defiled with blood, and their fingers with iniquity (v. 3a)
- They speak lies and mutter injustice (3b)
- They are dishonest, trusting in empty and worthless words (v. 4a)
- They conceive trouble and give birth to iniquity (4b)
- Their feet run after evil and they rush to shed innocent blood (7a)
- Their thoughts are sinful (7b)
- Ruin and wretchedness are in their paths (7b)
- They have not known the path of peace (8a)
- There is no justice in their ways (8a)
- They have made their roads crooked so that no one walking on them will know peace (8b)
Warren Wiersbe writes, “The people lifted their hands to worship God, but their hands were stained with blood. God could not answer their prayers because their sins hid His face from them…. Isaiah compared the evil rulers to pregnant women giving birth to sin (59:4; Ps. 7:14; Isa. 33:11), to snakes hatching their eggs, and to spiders weaving their webs (Isa. 59:5–6). What they give birth to will only destroy them (James 1:13–15), and their beautiful webs of lies can never protect them” (Be Comforted [An Old Testament Study], S. Is 56:9).
The reference to vipers’ eggs in verse 5 illustrates the fact that God’s people are entertaining evil, even fostering it, rather than crushing it in gestation. As a result, the evil hatches into a dangerous creature that destroys those who thought they could control it. The New Testament offers similar warnings to Christians about courting temptation and tolerating sin. The apostle Paul urges the church at Corinth to “purge” the “old leaven;” that is, to rid the church of pagan influences and the contamination of those living openly in sin (1 Cor. 5:7 KJV). James writes about the nefarious way sin works its way from our thoughts into our deeds unless we hold it in check: “But each person is tempted when he is drawn away and enticed by his own evil desires. Then after desire has conceived, it gives birth to sin, and when sin is fully grown, it gives birth to death” (James 1:14-15). And the writer of Hebrews exhorts us to “encourage each other daily, while it is still called today, so that none of you is hardened by sin’s deception” (Heb. 3:13).
Isaiah also compares the people’s works to spiders’ webs (vv. 5-6). This is not a reference to being entrapped by sin, but to the manner in which God sees through their empty worship and vain works like one sees the nakedness of a person clothed only in spiders’ webs. We deceive ourselves when we live the lie of self-righteousness.
In Isa. 59:9-11, the prophet summarizes the consequences of the people sins: “Therefore justice is far from us, and righteousness does not reach us. We hope for light, but there is darkness; for brightness, but we live in the dark. We grope along a wall like the blind; we grope like those without eyes. We stumble at noon as though it were twilight; we are like the dead among those who are healthy. We all growl like bears and moan like doves. We hope for justice, but there is none; for salvation, but it is far from us.”
Israel’s Supplication (Isa. 59:12-15a)
In these verses the prophet, using first-person plural pronouns, identifies with the people and confesses their sins. “For our transgressions have multiplied before You, and our sins testify against us,” he writes in verse 12. He acknowledges that Judah’s sins cleave to the people, and the people are well aware of them. This admission proves a deeper level of guilt because the people, who know how to live justly, are engaged in willful rebellion against God. Isaiah goes so far as to spell out the types of sins his fellow countrymen embrace: transgression and deception against the Lord; turning away from following God; speaking oppression and revolt; conceiving and uttering lying words from the heart; turning back justice; keeping righteousness at arm’s length; and keeping truth and honesty from the public square.
Isaiah laments in verse 15a, “Truth is missing, and whoever turns from evil is plundered.” D.A. Carson comments, “Perhaps the most revealing touch is the victimizing of the decent man, the only one out of step … not only public justice has warped, but public opinion with it” (New Bible Commentary: 21st Century Edition, 4th ed., S. Is 59:1).
Israel’s Savior (Isa. 59:15b-21)
Because of the people’s depraved condition, no one but Yahweh is able to save. The Lord sees injustice and takes it personally – He is “offended” (v. 15b). He sees there is no one interceding on the people’s behalf, so “His own arm” brings salvation (v. 16). It is good for us to be reminded that salvation is of the Lord. Men and women are incapable of pulling themselves up by the boot straps, making themselves acceptable to God, paying their own sin debt and securing a place in His kingdom. It is only when they cry out, “God be merciful to me a sinner,” as the tax collector does in Luke 18:13, that the Lord reaches down and delivers them from wrath. Those who bring anything of their own to the foot of the cross, and declare their works worthy of eternal life, trample on the blood of Jesus, which alone can save.
God goes forth like a warrior to fight for His people. He puts on righteousness like a breastplate and a helmet of salvation on His head (v. 17a). His other garments are vengeance and zeal, and He repays His enemies with fury and retribution. In the immediate context, God is standing up for His righteous remnant, punishing even those, like the Assyrians and Babylonians, He has used as instruments of judgment against Judah. In the broader context, the Lord assures us that He fights for us in the unseen realm and will come one day to establish His justice throughout the whole earth. The New Testament personalizes this concept by telling us how Christ equips us to fight spiritual battles. The apostle Paul notes in Eph. 6:13-17: “This is why you must take up the full armor of God, so that you may be able to resist in the evil day, and having prepared everything, to take your stand. Stand, therefore, with truth like a belt around your waist, righteousness like armor on your chest, and your feet sandaled with readiness for the gospel of peace. In every situation take the shield of faith, and with it you will be able to extinguish the flaming arrows of the evil one. Take the helmet of salvation, and the sword of the Spirit, which is God’s word.”
In every case, the Lord is in control. He wins battles for us, or through us. And the result is that people will acknowledge Him: “They will fear the name of the Lord in the west, and His glory in the east; for He will come like a rushing stream driven by the wind of the Lord. The Redeemer will come to Zion, and to those in Jacob who turn from transgression” (Isa. 59:19-20). When Messiah returns in judgment, He will pour His Spirit on believing Israelites and instill His words within them. With this promise of future hope, the nation is called to repentance.
Closing Thought
Matthew Henry writes: “There shall be a present temporal salvation wrought out for the Jews in Babylon, or elsewhere in distress and captivity. This is promised as a type of something further. … There shall be a more glorious salvation wrought out by the Messiah in the fullness of time, which salvation all the prophets, upon all occasions, had in view. We have here the two great promises relating to that salvation: (1) That the Son of God shall come to us to be our Redeemer … (2) That the Spirit of God shall come to us to be our sanctifier” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 59:16).
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