The lovers with whom the covenant was made (v. 8) are probably foreign rulers sought out for the favor they could bestow. She had a reputation for fine things but would become a common worker (v. 2a). The One who addressed them was their Teacher (v. 17). The servant is implicit is this plan of salvation. 35:8-9; 19:23; 11:15-16). In a merciless atmosphere capture means death (v. 15). and the return authorized by Cyrus of Persia. In another picture of glorious Zion in Isaiah 60-62, the servant plays a central part. 4, 12). God will redeem Israel (43:1), though it will be through trials of flood and fire (v. 2). Jer 21:8). God fulfilled former prophecies, such as the Exodus preannounced to Abraham more than 450 years beforehand (Gen 15:13-16). God “calls” the person (41:2; 45:4), who “subdues” (41:2; 45:1) his foes consisting of “nations” and “kings” (41:2; 45:1). A virgin would conceive and bear a child, naming him “God with us.” Matthew 1:22-23 says that the birth of Christ fulfilled this text. This is a constant refrain of Ezekiel’s eschatology (e.g., Ezek 37:14). The imagery of the obscure speech and strange language links to prophecies of Assyria in 28:11, but Assyria can be a type of the Antichrist, as the scene requires an era beyond this one. The poetry is obvious in the repetitions: refrains (vv. Since the Mosaic covenant represented the operating rules (laws) of God’s relationship with Israel, it is natural that the prophets, instruments of the covenant (Deut 18:14-22), should articulate God’s position towards Israel at any time in view of the covenant. It was the Father’s will to crush his Son (vv. similar words in 37:35). In that case the Lord is not giving him a special message but telling him what the thrust of his ministry will be. God is sorrowful over this, but Moab’s prayers to its false gods will receive no answer. It will be permanently uninhabited by people (Isa 34:10). 24-25) and reaping (vv. 1, Characters and Names of MessiahFor unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Hezekiah, he said, was deceptive, was incapable of rescuing, and gave false promises of the Lord’s deliverance (vv. Isaiah came on a mission to query Hezekiah about the state visit, and the king admitted to having displayed all his wealth. “In that day” in verses 12-13 probably refers to the same time as the phrase in verses 1-2, Satan’s punishment and Israel’s kingdom. It is not ultimately Assyria and Babylon that cause Israel’s ruin; they are the Lord’s instruments. Verses 16-17 may be transitional, applicable to the near future of Assyrian attack but also to the far future. They ask him not to be too severe since they are his people (64:9). This is the servant speaking again (though “servant” does not appear until v. 10). No one else but God preannounced this one (v. 26), and he did so as good news to Jerusalem (v. 27). Though all the attributes of God are important and dependent on one another, the fact of God’s holiness seems to be the one He wishes us to put emphasis upon. There is a slight textual issue with the word “women” in verse 12 because the LXX, Aquila, Theodotion, and the Targum have an idea more like “exactors,” which would just involve a different vowel supposed for the originally vowelless text. God will establish for the entire world a cycle of worship like that of Israel. Babylon’s fall in 539 B.C. 3. He controls all people (23-24) and is not shy in speaking about his power to kill. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. While “startle” works, the comparison (“just as” . Israel needed to remember the futility of idols (v. 8) and the things from long ago that showed Yahweh as the only God (v. 9), such as the Exodus (43:16-18). This stanza seems paired with the previous one. That is when he will restore Israel’s land (Isa 49:8) and release its captives (v. 9; cf. They may walk in darkness but can rely on God and his name (v. 10). The “poorest of the poor” (Isa 14:30) are likely Israelites in contrast to Philistine survivors of the attack described in verse 31, who would die by famine. The return from a worldwide exile (Isa 43:5-6) suggests that Isaiah looked beyond 536 B.C. The Latin Vulgate and Syriac support the understanding “women” of the Masoretic Text (MT), which seems a bit better in the context of improper people ruling (vv. Shebna was over the palace, but God would remove him from the position for a self-aggrandizing attitude. Isaiah 36-39). God levels the “path” for the righteous, who follow the “path” of his laws (vv. The historians regard it as central in explaining national judgment (2 Kgs 17:14-15, 34-38). God declared in Deuteronomy 18:14-22 that he would declare his will to his covenant people through prophets. Jesse was David’s father (Ruth 4:17; 1 Sam 16:1-13). ix. The Lord’s “purpose” (46:10) is to call a man from the east (46:11), another probable mention of Cyrus. “Oppression” and “judgment” (v. 8) are probably a hendiadys meaning oppressive judgment. There will be an overwhelming slaughter (v. 3). They knew other lords, but there is no comparison (v. 13). Sabbath Afternoon. It is guilty of bloodshed (Isa 1:15; cf. Belshazzar did not “shake the earth” or make “the world a desert” (vv. All the high-placed people would be removed from Jerusalem along with the material support, either by war, exile, or flight. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed. He creates moods, evocative scenes, and atmospheres, as poetry does. Everybody has gone astray in sin and can benefit from the servant’s substitutionary suffering, since he brings salvation to Gentiles everywhere (49:6). The command to remove it in favor of nakedness may have still implied a loincloth, as “naked” does in John 21:7, where Peter wears an inner garment (see also Isa 58:7 and Jas 2:15, where “naked” seems to imply relative nakedness). Nor does God’s lack of demand for grain offerings or incense (v. 23b) suit that time. The battle cry (v. 13) was preceded by a long silence (v. 14) but now comes out like the cry of a woman in childbirth (v. 15). 5-6). These words recall description of the individual servant called Israel (49:2; 50:4, 10). This is the same banner (v. 22) that in 11:12 brings the dispersed of Israel. Shutting the mouths of kings suggests universal humbling along with the universal enlightenment (Isa 52:15). These chapters deal with the Assyrian crisis but often look beyond it to the end of the age. So Isaiah probably described the return in 536 B.C. Both deal with idolatry (Isa 1:29; Deut 32:16-17, 21, 37-39). 14-16). These are Prophetic, Priestly, and Regal. Revelation 14:8 and 18:2 repeat the words about Babylon falling (see also Jer 51:8, 43, 49, where the words prophesy about 539 B.C.). The Lord was right to tell the king that the enemy’s intention, which was to replace Ahaz with a king of their choosing, would not happen (v. 7). Isaiah 35). The new prophecy was the promise of redemption from Babylon. Isaiah 6 records God’s call to Isaiah for his mission, which came in 740 B.C., the year of Uzziah’s death. Paul applies Isaiah 50:8-9 to himself as benefiting from Christ’s work on the cross (Rom 8:33-34). In the end time those opposed to an Israel reconciled to God will be opposed to God. The servant speaks in the first person in 49:1 and may introduce himself here. King Sennacherib of Assyria squashed Philistine rebellion against Assyria in 701 B.C., but Judah under Hezekiah would answer Assyria’s envoys (14:32a) with a resolve not to surrender (Isaiah 36-37). 26, 29) was applicable. Israel came to God without strength as in the anguish of childbirth (vv. The armies of Assyria would be like mighty floodwaters overrunning the banks of the Euphrates River, which ran by Assyrian territory. 16-17). They would first fear Israel and Syria, but God had said those nations would not last. What Peter wrote seems especially true of Isaiah, “Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories” (1 Pet 1:10-11 ESV). An altar to the Lord in the middle of Egypt and a monument to him at the border (v. 19) would also imply great change. 6b-7). The idea of an individual Israel within national Israel seems comparable to Paul’s notion of an individual “seed,” Christ, within the ethnic “seed” of Abraham (Gal 3:16). 4 The people of the island saw it hanging from his hand and said to each other, “A murderer, no doubt! 1 * On that day, Jesus went out of the house and sat down by the sea. So God’s word to them would be command upon command, line upon line, spoken from time to time by foreign invaders, so that the Judaeans would stumble backwards (cf. The northern kingdom would be a desirable prize, like a first-ripe fig (vv. Isaiah would wait for God to act in fulfillment of his prophecies. The time could be transitional as the nations at their attack of God’s people were plundered in defeat (33:4). He will come to reward his flock, but since reward and recompense are with and before him, and the flock is with and before him (v. 11), his people may be his reward here. But one day he would lose his position, to the detriment of all who depended on him. Verses 4-5 and 12 show the same kind of role reversal seen in 2:9-20, except where earlier what was high became low, in 3:4, 12 what is low becomes high as people turn against one another in the meltdown. But God intends to preserve a remnant to possess the land he gave the patriarchs (v. 9). 15:1). Some translations (NIV, NET, CJB) call the trees in verse 29 “sacred,” or clarify that idolatry is in view (NLT, DRA). Israel does not know, understand (Isa 1:3), or remember their Father (Deut 32:6, 18). This makes one think of the world-conquering Antichrist, who will be cast alive to the lake of fire (Rev 19:20). The Hebrew word refers to what springs up from the ground but sometimes serves as a name for the Messiah (Jer 23:5; 33:15: Zech 3:8; 6:12; see the related verb in Ps 132:17). Mention of the servant here indicates that he is involved in delivering Israel from the final oppressor. God summarizes the history of Jerusalem. 4-5). Rev 12:3), slippery and wriggling, came from the Baal-and-Mot myth written in Ugarit, a society destroyed in 1200 B.C. Isaiah gave instruction for a divinely healing poultice, and Hezekiah had requested the sign. These prophets describe the judgment that purges Israel (e.g., Isa 1:25) as ultimately purging those everywhere who are hostile to Israel. He could have staggered at such an ancient, city of culture falling, at the severity of its fall, or at the loss of an ally against Assyria. 8:14-15) and suffer injury, entrapment, and captivity. Many versions read “did not call” instead of the Hebrew “was not called” (v. 1), but this was an interpretive issue, since the earliest text lacked vowel points, and Paul understood verse 1 to refer to other nations, not Israel (Rom 10:20-21). An example of this is his call of Cyrus, which he preannounced through Isaiah (v. 11). …Alfred Edersheim—Sketches of Jewish Social Life, For to us a child is born, to us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting, 'Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. I am unable to form any distinct notion of Isaiah as a man and a Hebrew, and as a prophet of Jehovah in contrast with those muttering wizards he denounces, without supposing that, at this period of his life and ministry, he must have connected the thought of "the child" with Hezekiah, on whom the name of the Mighty God had been actually named ("Hezekiah" means "Jehovah … Devotion to idols (Isa 57:6-7) would bring divine judgment, since it was perhaps the primary taboo to Israel (Lev 26:1), a capital offence (Lev 26:30). So when verses 9-10 taunt the nations planning to attack Judah, they can have Assyria in mind, but perhaps as representative of all the enemy nations. Their national policy was extortion and violence. This may be why God left him with the Babylonians to test him and know his heart (2 Chron 32:31). That is what happened as the Assyrians took every city in Israel except Jerusalem. First, is it so? Graciousness is a link between verses 18 and 19. The escort of exiles follows the return of the Lord Jesus in wrath (Isa 66:15-18) to defeat the nations attacking Israel. Paul quotes part of Isaiah 59:7-8 in depicting the sinfulness of mankind (Rom 3:15-17). The time when Tyre’s profits do not enrich her but those who live before the Lord (v. 18), that is, Israelites and perhaps temple servants especially, may be the messianic and eternal kingdoms (Isa 60:5; Hag 2:7; Rev 21:24-26), for Isaiah often shifts to eschatology. Verses 12-15 show that the Lord’s judgment falls on leaders who mislead the people and abuse the poor. The Israelites were witnesses to God because he had worked with them as a people chosen to know and trust him as sole God and Savior (vv. The Lord reigning on Mount Zion recalls Isaiah 2:1-4. The wail of mourning suits this destructive time (Isa 13:6). Sargon made Ashdod a province of Assyria. The Song of Moses was to be a witness against Israel at the time that God destroyed the nation for its idolatry, and idolatry constituted one of Isaiah’s major criticisms of Israel as he prophesied its destruction. “Reward” and “recompense” can be synonyms (“recompense” is positive in 49:4 and 61:8). "For unto us a child is born, unto us a Son is given." The gods of the other nations are a natural competitor to God, but there is not really much resemblance. This sounds like the Lord’s coming to Zion in 59:19-20. The strong one the Lord compared to a destructive storm was Assyria (v. 30). Prophets, too, lacked insight as they reacted with rebellious insensitivity to the Lord’s actions, something God foreknew and was pleased to actuate (v. 10). Verse 20 repeats the terms “law” and “testimony” from verse 16. Tyre in Christian times became seat of a bishopric. 28:18 ) safely home with divine provision of water ( v. 15 ) ship is and... 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