Tagged: study of Isaiah

Isaiah 28: A Deal with Death

Isaiah 28: Listen to an audio file

Isaiah 28: Download a worksheet for further study

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:

Isaiah 28 takes place during Hezekiah’s reign. “The setting is the restless period of intrigue with Egypt which led to Hezekiah’s revolt against Assyria and the reprisals of 701 bc … but the prophecies frequently break out of these narrow confines” (D.A. Carson, New Bible Commentary: 21st Century Edition, S. Is 27:12).

Key verse:

Isa. 28:16 – Therefore the Lord God said: “Look, I have laid a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will be unshakable.”

Quick summary:

Robert B. Hughes and Carl J. Laney write: “Ephraim was the chief tribe of the northern kingdom of Israel. As the people mocked Isaiah’s prophecy as nonsense (28:9–10), so they would get their fill of the nonsensical language of the Assyrians (28:11)…. Instead of trusting in shaking alliances (28:15), God’s people were to rely on the firm Cornerstone, the Messiah (cf. Ps. 118:22; Rom. 9:33; 10:11; 1 Pet. 2:6)…. God works in many different ways to accomplish his purposes (Isa. 28:23–29)” (Tyndale Concise Bible Commentary, S. 263).

Take note:

Paul refers to Isa. 28:11 in 1 Cor. 14:21 to demonstrate the purpose of tongues as a sign of God’s judgment on unbelieving Jews. The people in Isaiah’s day mock the prophet’s words as incoherent babbling, so God promises to “speak to this people with stammering speech and in a foreign language” (v. 11); that is, they will be conquered by the Assyrians, who speak in a language they cannot understand. In the same way, the apostle Paul writes, the spiritual gift of tongues serves as a sign to the unbelieving Jews of his generation that God’s judgment is once again about to descend on Israel. This occurs in 70 A.D. as the Romans sack Jerusalem, destroy the temple, kill more than 1 million Jews, and scatter the rest worldwide in the Diaspora.

As new believers speak in tongues – dialects, or human languages unknown to them – on the day of Pentecost (Acts 2), their Spirit-filled glorification of God is greeted by some Jews with derision: “But some sneered and said, ‘They’re full of new wine!’” (v. 13). Peter addresses all of the Jews from around the world gathered in Jerusalem for this important feast and declares that “these people [speaking in tongues] are not drunk, as you suppose … On the contrary, this is what was spoken through the prophet Joel …” (vv. 15-16). As his sermon, proclaiming Jesus as Messiah, draws to a close, Peter warns his fellow Jews. “And with many other words he testified and strongly urged them, saying, ‘Be saved from this corrupt generation’” (v. 40). Sadly, many first-century Jews reject the words of Peter and Paul and are swept away in God’s judgment at the hands of the Roman legions.

The Drunkards of Ephraim (Isa. 28:1-6)

This seems to be an early prophecy before the fall of the northern kingdom and its capital city of Samaria in 722-21 B.C. Isaiah paints an interesting picture in verses 1-4. He compares Samaria, an affluent city set on a hill, to a garland on a drunkard’s brow. The glory of this once-great city is fading and God is about to bring swift judgment upon Ephraim’s clueless drunkards (v. 1). The “devastating hailstorm” in verse 2 no doubt symbolizes the Assyrians, who will snatch the capital city like a passing traveler snatches a ripe fig (v. 4). There is a day, however, when the clouds depart and the Lord of Hosts – “a crown of beauty and a diadem of splendor” – will adorn the believing remnant of Israel (v. 5). The Lord Himself, active among and engaged with His people, provides “a spirit of justice … and strength” in stark contrast to the corrupt and inept leaders of the northern kingdom (v. 6).

Vomit-covered Tables (Isa. 28:7-13)

Isaiah now returns to the image of the northern kingdom as a drunkard (cf. v. 1). He refers to the people and their leaders – meaning the priests and prophets – as revelers at a banquet where the tables are covered with vomit and the stench is inescapable (v. 8). “They were intoxicated even when supposedly seeing visions (the false prophets) or when rendering decisions (the false priests). No wonder the nation was ripe for judgment” (John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary:  An Exposition of the Scriptures, S. 1:1077).

The speakers in verses 9-10 likely are the priests and prophets spoken of in verses 7-8. Offended that Isaiah is speaking to them like children, they mock the prophet as if he’s speaking baby talk. “The Hebrew of v 10 is a jingle, almost the equivalent of our derisive ‘blah blah,’ but not quite as meaningless (D.A. Carson, New Bible Commentary: 21st Century Edition, S. Is 28:7). “A little here, a little there” is a method used to teach children. So essentially the priests and prophets employ simple repetitive phrases used with youngsters to make it clear they are insulted by Isaiah’s speech and want nothing to do with the message or the messenger.

Isaiah’s response is that if the people won’t listen to his plain-spoken message of repentance, they will be lectured by their conquerors, who speak a difficult and foreign language. He’s referring, of course, to the Assyrians, who are bearing down on the northern kingdom and who will deliver God’s judgment to its citizens. Although the Lord offers His people “rest” and “repose” (v. 12), they refuse to listen. Therefore, God will turn their mocking back on them and they will “go stumbling backwards, to be broken, trapped, and captured” (v. 13).

A Deal with Death (Isa. 28:14-22)

Isaiah has strong words for Judah’s leaders, whom he calls “mockers,” perhaps in part because of their childish taunting of the prophet in verses 9-10. Instead of leading the people responsibly, the nation’s rulers scoff at the threat of judgment. “We have cut a deal with Death,” they boast, and when judgment comes “it will not touch us” (v. 15). Why would they say such a thing? In the Ugaritic pantheon of gods, death is personified as the god of the underworld. Jerusalem’s leaders are trusting in false gods to save them from the “overwhelming scourge,” the Assyrian invasion. But with “falsehood” on their lips and “treachery” in their hearts, their trust is misplaced. They will come to ruin.

In verse 16, Isaiah gives the Lord’s response to Jerusalem’s arrogant rebellion. “Look, I have laid a stone in Zion,” says the Lord, “a tested stone, a precious cornerstone, a sure foundation, and the one who believes will be unshakable.” God, not idols or human resistance, is the only true source of physical and spiritual salvation. Whether Isaiah is thinking of the cornerstone as Messiah is not completely clear; however, other Scripture passages make this connection (Zech. 10:4; Eph. 2:20) and both Paul and Peter quote this verse as Messianic (Rom. 9:33, 10:11; 1 Peter 2:6). Lawrence O. Richards makes an interesting observation: “In human construction, the same stone cannot serve both as the foundation of the building and the capstone, which holds the arch atop it together. But the Messiah is both foundation and capstone in God’s building, both the beginning and end. What’s more, this stone both is God and is laid by God. Only Jesus, sent by God and yet God the Son, could possibly fulfill this requirement” (The Bible Readers Companion, electronic ed., S. 425).

Next, the Lord responds to each of Jerusalem’s boasts. “Your deal with death will be dissolved,” He tells them. “Your deal with Sheol will not last. When the overwhelming scourge passes through, you will be trampled” (v. 18). This message will bring sheer terror on those who realize its implications. To seek the intervention of false gods in the midst of God’s judgment will be as futile as sleeping comfortably in a bed that is too short or seeking warmth in a blanket that is too small. Destruction will sweep down into Judah. Mount Perazim and the valley of Gibeon (v. 21) are near Jerusalem, where David defeated the Philistines (1 Chron. 14:11, 16). Just as God defeated David’s enemies, He now threatens to defeat David’s kingdom. Therefore, Jerusalem’s leaders are warned to stop mocking God’s prophet, and to cease trusting in idols. The Lord’s wrath is coming.

The Plowman (Isa. 28:23-29)

This chapter ends with a message of hope as Isaiah shares the parable of the plowman. Just as the farmer employs different steps – plowing, planting, threshing – to produce a variety of crops, so the Lord will take the appropriate steps to purify His people. “A farmer must crush his crops to get the desired results. For example, caraway and cumin, aromatic herbs, are beaten out with a rod or stick, not threshed, because their seeds are so small. Grain is ground by millstone, after the wheat stalks are threshed…. Similarly God … is the Master ‘Farmer,’ who knows how to handle each ‘crop.’ Therefore the Southern Kingdom should submit to Him because He is wonderful in counsel (cf. 9:6) and magnificent in wisdom (cf. 11:2)” (Walvoord and Zuck, S. 1:1078).

God’s purpose in punishment is not to destroy His people any more than the farmer’s object in threshing is to obliterate his crop; rather, it is to produce an abundance of fruit. Isaiah challenges his listeners to look to the farmer’s ways to vindicate God’s work among the citizens of Judah.

Closing Thought

Warren W. Wiersbe comments: “Perhaps the people of Judah rejoiced to hear Isaiah announce the fall of their rival kingdom, but their celebration was shortlived; for the prophet then announced that Judah was guilty of the same sins as Samaria and therefore was in danger of judgment … Jerusalem watched the Northern Kingdom fall to the Assyrians, but this judgment did not bring them to repentance. When we start saying to ourselves, ‘It can never happen to me!’—it is sure to happen!” (Be Comforted, S. Is 28:1).

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:

Part 1: Judgment

Part 2: Historical Interlude

Part 3: Salvation

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

Isaiah 4: Zion’s Future Glory

Listen to the audio file

Download chart: Kings of Judah and Key Events During Isaiah’s Ministry (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:

Chapters 2-12 likely were written during the reign of King Uzziah.

Key verse:

Isa. 4:2: On that day the branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors.

Quick summary:

Israel’s present pride and God’s pending judgment will not defeat the Lord’s ultimate plan to establish His future kingdom on earth.

Take note:

The name Zion is used three times in consecutive verses:

  • “Whoever remains in Zion … will be called holy” (v. 3).
  • “When the Lord has washed away the filth of the daughters of Zion” (v. 4)
  • “Then the Lord will create a cloud of smoke by day and a glowing flame of fire by night over the entire site of Mount Zion” (v. 5).

The word Zion is a Hebrew word whose precise meaning may not be known. It may mean citadel or fortress, but generally it refers to aspects of Jerusalem. The terms Zion, Jerusalem, and City of David often are used synonymously in the Old Testament. The Temple Mount is referred to as Zion as well. Zion is called “His holy mountain” (Ps. 48:1). Zion is used as a metaphor for security and protection (Ps. 125). The New Testament continues this imagery, using the term “heavenly Jerusalem” or Zion in reference to the church (Heb. 12:22), the gospel message (1 Peter 2:6), and the place of God’s dwelling (Rev. 14:1).

The branch of the Lord (Isa. 4:2)

Isaiah closes out this lengthy message (Isa. 2:1 – 4:6) by returning to the same positive themes with which he opened it (Isa. 2:1-5). Both the beginning and the end of Isaiah’s prophecy describe what will happen in the last days when God gathers His special people to Zion. Unlike the beginning, however, which focuses on the coming of the Gentile nations to learn from God, these closing words describe God’s work of purifying His holy remnant in Jerusalem.

Commentators differ in opinion as to whether the term “branch” is a reference to the “fruit of the land” or to the Messiah. The Aramaic Targum, which translates or paraphrases Old Testament passages into Aramaic, translates this verse as “Messiah of the Lord,” indicating that early Jewish interpreters thought this was a messianic passage. In addition, Isaiah later uses a different Hebrew word but says of the Messiah, “a shoot will grow from the stump of Jesse” and “the root of Jesse will stand as a banner for the peoples” (Isa. 11:1, 10). Jeremiah refers to the “righteous branch of David” (Jer. 23:5; see also 33:15), and Zechariah uses the term “Branch” with connections to the Messiah (Zech. 3:8; 6:12).

Gary V. Smith suggests that Isaiah’s reference to “branch” in 4:2 refers to two parallel acts of God that will transform Zion: “God will (a) cause his messianic Branch to spring forth, and also (b) bring marvelous fertility to the produce of the field. This interpretation shows how God will reverse the situation in 2:6 – 4:1. He will (a) replace the proud leaders of his people and give them a new leader, the Branch of the Lord, and (b) replace the ruin, devastation, and shame of the destroyed land with lush crops that will have great fertility” (The New American Commentary: Isaiah 1-39, p. 156).

Isaiah’s frequent use of the term “on that day” (or “in that day”) in chapters 2-4 illustrates that God’s work of punishing His people for their sins and establishing His kingdom for His glory are complementary acts of carrying out His covenant promise to Israel. Purification involves intense heat and pressure to burn off the dross and perfect the precious metal. In the end the purged metal radiates with beauty and testifies to the skillful hand of the refiner. Verses 2-6 stand in stark contrast to Isa. 2:6 – 4:1.

A cloud by day and a flaming fire by night (Isa. 4:3-6)

God will cleanse those left in Zion of their sin and transform them into a holy people. The word holy (qados) is a reminder of God’s original plan to make Israel His “own possession,” “kingdom of priests” and “holy nation” (Ex. 19:5-6). The emphasis here is on what God will do, not on anything His people will do to merit God’s favor. Holiness means being set apart for God alone. The holiness God will give this remnant makes them fit for His kingdom and it stands in stark contrast to the sinfulness of the present generation in Zion (2:6 – 4:1).

In verse 4, Isaiah uses a different metaphor than in 1:25 to describe the purifying work of God. Instead of purification through smelting, God will “wash away” filth and “cleanse” bloodguilt; this is more of a reference to sacrificial work than to refining. The prophet also refers to “a spirit of judgment and a spirit of burning” as the means by which cleansing is accomplished. This seems to describe God’s purification of Zion by destroying the remaining wicked people of the city. But it also could describe the work of the Holy Spirit in cleansing the human heart. Matthew Henry comments: “By the judgment of God’s providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work” Matthew Henry’s Commentary on the Whole Bible : Complete and Unabridged in One Volume, S. Is 4:4).

After Zion is purified, God will “create” something new. The word “create” (bara) is a divine activity of making something new, either by transforming something that already exists or by bringing into existence something new. What is God going to create? A “cloud of smoke by day and a glowing flame of fire by night.” This appears to be a reference to God’s special act of re-creating the new heaven and the new earth (Isa. 65:17; 66:22). God’s glorious presence will be the central feature of this new kingdom. The cloud by day and fire by night are drawn from the Exodus tradition, in which God’s presence in the cloud and fire led the Israelites out of Egypt and ultimately resided in the Holy of Holies in the tabernacle (Ex. 13:21-22; 14:19, 24; 40:34; Deut. 1:33; 31:15; 1 Kings 8:10-11). This divine presence demonstrates God’s acceptance of His holy people. “The surprising difference is that God’s presence will not be limited to a temple building; it will be like a canopy over the whole of Zion (cf. 60:1-2; 62:2; Ezek. 39:25-29), because all of Zion and its people will be holy” (Gary V. Smith, The New American Commentary: Isaiah 1-39, p. 158).

Closing thought

It is clear from Isaiah’s writings that God is at the center of all promises regarding the future of Israel and the world. Gary V. Smith comments: “God will wash away sin and make it possible for people to be holy. God is the one who writes people’s names in his book (4:3-4). God will create a new world order over Mt. Zion, and his glorious presence there will bring protection for his people. He will make the messianic Branch beautiful and he will increase the productivity of the earth. God is the one people can trust and he is the one to exalt. The future of this world is completely dependent on God” (The New American Commentary: Isaiah 1-39, p. 159).

Copyright 2008 by Rob Phillips