Seventh-day Adventist Bible CommentaryIsaiah 1

The Ministry of Isaiah Under Pekah of Israel and Ahaz of Judah, About 734 B.C. 1

[Note:] Under Jeroboam II, Israel had held sway over Syria as far north as “the entering of Hamath” (2 Kings 14:25); under Pekah, Israel shrank to the area south of Galilee and west of the Jordan River.

The Book of the Prophet ISAIAH INTRODUCTION 1. Title. The title of the book of Isaiah in Hebrew manuscripts and in the LXX is “Isaiah.” In Luke 4:17 the book is called “the book of the prophet Esaias,” and in Acts 8:30, “the prophet Esaias.” In Hebrew Bibles the book is found in the section called “Prophets,” immediately preceded by the combined book of Kings and followed by Jeremiah, Ezekiel, and “The Twelve.” See Vol. I, p. 37.

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Is 1:1). Washington, D.C.: Review and Herald Publishing Association. Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Ge 1:1). Washington, D.C.: Review and Herald Publishing Association.

2. Authorship. The prophet Isaiah was the author of the book called by his name. The son of Amoz and a scion of the royal line, he was called to the prophetic office in his youth (5T 749), toward the close of the reign of Uzziah (Azariah, 790–739 B.C.), during the coregency of Jotham (PK 305). This would place the call between the years 750 and 739 B.C. His term of ministry continued for at least 60 years (PK 310), spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (ch. 1:1; for regnal dates see Vol. II, p. 77). The fact that Isaiah never mentions Manasseh, whose sole reign began in 686 B.C., and that he was “one of the first to fall” in Manasseh’s massacre of those who remained loyal to God (PK 382; 2 Kings 21:16), implies that his ministry terminated soon after the death of Hezekiah in 686 B.C. If so, it must have begun not later than about 745 B.C. It is probable that the prophetic messages of Isa. 1–5 were given between the years 745 and 739, probably during the last year of Uzziah’s reign but prior to the vision of ch. 6 (PK 306). It was while Isaiah contemplated relinquishing his prophetic mission, in view of the resistance he knew he would encounter (cf. Jer. 20:7–9), that he beheld this vision of divine glory (PK 307) and in it found encouragement and confirmation of the divine commission already entrusted to him. Isaiah was married and had two sons, Shear-jashub and Maher-shalal-hash-baz (Isa. 7:3; Isa. 8:3). In Jerusalem, the chief scene of his labors, he became the court preacher and exercised considerable influence. For many years he was both political and religious counselor to the nation. His prophetic ministry, together with that of Micah and possibly also the indirect influence of Hosea in the northern kingdom, contributed to the reforms of Hezekiah. Manasseh, however, followed the evil policy of his grandfather Ahaz, abolished the reforms of his father Hezekiah, and took the lives of men who had encouraged the worship of the true God. According to the Babylonian Talmud, Isaiah was slain by Manasseh (see PK 382). Inspiration confirms the words of Heb. 11:37, that some were “sawn asunder,” as descriptive of the fate of Isaiah (see EGW, Supplementary Material, on Isa. 1:1). For some 25 centuries no question arose concerning the authorship of the book of Isaiah. During the 19th century, however, higher critics in Germany began to challenge its unity of origin (see p. 85). The opinion of these men continued to gain ground until, at length, the view was almost universally accepted that the book had been written by at least two authors, a so-called first Isaiah, who wrote chapters 1–39 and who did his work at the close of the 8th century B.C., and a second Isaiah, or Deutro-Isaiah, who wrote chs. 40–66 toward the close of the Babylonian exile. There are many modifications of the above theory. Some critics assign more than half the book of Isaiah to the Maccabean period, that is, to the 2d century B.C. One of the chief arguments of these critics for a composite authorship of Isaiah is that chs. 40–66 appear to them to be written, not from the standpoint of an author living at the close of the 8th century B.C., but from that of one who lived near the close of the Babylonian captivity. The mention of Cyrus by name (chs. 44:28; 45:1) is regarded by them as conclusive evidence that these chapters were written during the time of Cyrus, that is, in the second half of the 6th century B.C. This concept, of course, is based on the a priori assumption that prophetic foreknowledge is impossible. The fact, however, that Isaiah mentions Cyrus is not an argument in favor of a late date for the book, but rather an evidence of the wisdom and foreknowledge of God. Throughout the book there are predictions concerning the future. Among these are

prophecies of the fall of the rulers of Israel and Syria (ch. 7:7, 8, 16), of the overthrow of Tyre (ch. 23), of the dismay of Assyria (chs. 14:25; 31:8; 37:6, 7, 29, 33–35), of the humiliation of Babylon (ch. 14:4–23), of the folly of trusting in Egypt (chs. 30:1–3; 31:1– 3), and of the work of Cyrus (chs. 44:28; 45:1–4). Indeed, Isaiah sets forth God’s foreknowledge as eloquent testimony to His wisdom and power (chs. 41:21–23; 42:9; 43:9; 44:7, 8; 45:11, 21; 46:9, 10; 48:3, 5–8). There are many evidences of unity of thought and expression between the first and last parts of the book. For instance, one characteristic of Isaiah is his use of the term “the Holy One of Israel” as a title for God. This expression occurs 25 times in Isaiah and only 6 times elsewhere in the OT. It is not exclusive, however, to any part of Isaiah, but is found 12 times in chs. 1–39 and 13 times in chs. 40–66. The title “the mighty One of Israel [or, “of Jacob”]” appears only in the book of Isaiah (chs. 1:24; 49:26; 60:16). Similarities of style and language between the first and second parts of Isaiah are far more impressive than its supposed diversities. Though the subject matter and literary style of chs. 40–66 differ considerably from those of chs. 1–39, one basic theme runs through both sections—that of deliverance from political and spiritual foes, and from their oppression of body and soul. In the first section of the book, Isaiah, whose names means “the Lord is help,” or “the Lord is salvation,” presents deliverance from sin, Syria, Assyria, and other enemies through repentance, reformation, and faith in God. The second section deals with deliverance from Babylon, and eventually from the dominion of sin through faith in the coming Deliverer. A fundamental unity of thought and purpose thus pervades the entire book, despite the apparent difference in subject matter. The first section of the book reaches a climax in deliverance from the armies of Assyria under Sennacherib. In the last section, prophetic vision looks forward to deliverance from Babylonian captivity. A similar transition occurs in the book of Ezekiel, with the fall of Jerusalem in 586 B.C., from anticipation of, to restoration from, captivity. Furthermore, the early chapters of Isaiah record messages borne by Isaiah during his youth. The latter chapters of the book reflect a maturity of prophetic insight and literary style characteristic of age, and as a result constitute a masterpiece surpassing in depth of thought and majesty of expression even the fine passages of the earlier part of the book. The earlier chapters of Isaiah are concerned with Assyrian invasions of Judah; the latter chapters look forward to deliverance from Babylon. Isaiah’s mission was to hold the kingdom of Judah steady as the northern kingdom vanished into Assyrian captivity. Through Isaiah the leaders were given an opportunity to understand the nature and significance of contemporary events. It was the divine purpose that Judah should profit from the sad fate of the northern kingdom, and as a result turn to God in sincere repentance. The tide of Assyrian invasion eventually all but submerged the little kingdom of Judah, and the might of Assyria was turned back from conquering Jerusalem by a signal act of God. But the men of Judah failed to heed the implied warning of history and the more explicit warnings of Jeremiah, that a similar fate awaited them unless they should amend their evil ways. Accordingly, beginning with ch. 40, Isaiah anticipates captivity in Babylon, but with the assurance that eventual deliverance from Babylon is as certain as that recently experienced from Assyria. Furthermore, deliverance from national enemies becomes, for those who trust God, a promise of ultimate deliverance from the dominion of sin. All

differences between the two sections of the book may be fully accounted for on the basis of the background of changing historical events, the resulting change in the subject matter of prophecy, and a possible change in Isaiah’s literary style with the passing years. Although certain critics have assigned a considerable portion of the book of Isaiah to the Maccabean period, there is evidence that at that time the entire book existed as a single unit. Writing about 180 B.C., the author of the book of Ecclesiasticus (ch. 48:23– 25), Jesus ben Sirach, credited various sections of the book of Isaiah to the prophet whose name it bears. The most impressive evidence, however, that the book of Isaiah was regarded as a single unit centuries before Christ, comes from ancient Bible manuscripts dating from that period and found in 1947 in a cave near the Dead Sea. Among these are two scrolls of the book of Isaiah known as 1QIs and 1QIs. There is no evidence whatever that chs. 1– 39 ever existed by themselves as an independent document apart from chs. 40–66; all evidence is to the contrary. There is every reason to believe that Isaiah the prophet was the author of the entire book that bears his name. The NT frequently cites the book of Isaiah, but without making any distinction between chs. 1–39 and 40–66. The more extensive passages from Isaiah cited in the NT are as follows:It is evident that Christ and the apostles accepted the book of Isaiah as a single volume from the pen of the prophet Isaiah, and we are altogether safe in doing the same. Note especially Christ’s references to Isa. 6:9, 10; 53:1 as cited in John 12:38–41, where He credits the prophet as author of both sections of the book; also, Rom. 9:27, 29, 33; 10:15, 16, 20, 21, where Paul does the same. Reference in Isaiah New Testament Citation 1:9 Rom. 9:29 6:9, 10 Matt. 13:14, 15 6:9, 10 John 12:40, , 41 6:9, 10 Acts 28:25-27 9:1, 2 Matt. 4:14-16 10:22, 23 Rom. 9:27, 28 11:10 Rom. 15:12 29:13 Matt. 15:7-9 29:13 Mark 7:6, 7 40:3 Matt. 3:3 40:3 Mark 1:3 40:3 John 1:23 40:3-5 Luke 3:4-6 42:1-4 Matt. 12:17-21 53:1 John 12:38 53:1 Rom. 10:16 53:4 Matt. 8:17 53:7, 8 Acts 8:32, 33 61:1, 2 Luke 4:18, 19 65:1, 2 Rom. 10:20, 21 The commentator on Isaiah is now in the fortunate position of having at his disposal two Hebrew manuscripts of this Old Testament book older by a thousand years than any other Hebrew Bible manuscripts previously known. These priceless documents, known as the Dead Sea scrolls of Isaiah, call, therefore, for special attention. The discovery, general characteristics, and importance of these and other Hebrew scrolls found in caves near the

Dead Sea since 1947 have been described briefly In Vol. I, pp. 31–34, and need not be repeated here. Of the two Isaiah scrolls found in the first cave near Khirbet Qumrân, the one containing the complete book (sold first to the Syrian monastery in Jerusalem) is designated 1QIs; the incomplete scroll (sold to the Hebrew University) is called 1QIs. Both are now in the Shrine of the Book in Jerusalem. Both, part of an Essene community’s library, were stored in the cave before the end of the Jewish war (A.D.), as shown by professional excavation of the cave and of Khirbet Qumran̂. Both apparently date from the 2d or 1st century B.C.; 1QIs seems to be older than 1QIs. They are here described briefly since their more important variations from the Masoretic text are noted in the comments on the verses involved. 1QIs, the complete book, was published in facsimile and in modern Hebrew letters by Millar Burrows (The Dead Sea Scrolls of St. Mark’s Monastery, vol. 1 [New Haven: American Schools of Oriental Research, 1950]), and resulted in many learned studies. On the whole this first Isaiah scroll shows great agreement with the long-familiar Masoretic text. However, the scribe of 1QIs was not a professional and his handwriting is less beautiful than that of 1QIs. He made many scribal errors. The impression is gained that some of his errors are due to mistaken hearing, since some sections seem to have been written from dictation. There is also evidence that the copy used as a prototype had certain lacunae, or gaps. Accordingly, when the scribe came to a missing passage he left a blank space in his copy and later copied in the missing section from another, and perhaps more perfect, copy. Sometimes the scribe underestimated the amount of missing matter, and the space he left for it proved insufficient. The result was that the inserted sections often ran over into the margin. A few omissions from the text are noticeable where the eye of the scribe, or the dictator, skipped from a certain word to the same word a little farther on and missed all words between. This very common scribal error, frequent also in New Testament manuscripts, is called homoeoteleuton. Additions to the text are very few and short— never exceeding a few words. There are many textual variations, but most of these are of a minor nature and most of them do not affect the meaning of the text. There are thousands of orthographic variations (differences in spelling), as might be expected in a manuscript a thousand years older than the next oldest Hebrew manuscript of the same book. 1QIs is much less complete than the other Isaiah manuscript, 1QIs. When Prof. E. L. Sukenik of the Hebrew University in Jerusalem procured it from the dealers or discoverers, it was in bad condition. After it had been unrolled, it was found that the remnants of this scroll have preserved for us fragments of the following chapters of Isaiah 10; 13; 16; 19; 22; 26; 28–30; 35; 37–41; 43–66. The fragments containing text material up to chapter 37 are very small and therefore less informative than the last part of the book, which is reasonably well preserved, although every page shows large or small gaps in the leather, and therefore also in the text. The poor state of preservation of this scroll is especially lamentable, because what remains of it is far superior in quality to 1QIs. Its script reveals that it is the product of an experienced scribe who had beautiful handwriting and who made hardly any scribal errors. Enough is preserved of this scroll to warrant the conclusion that the missing parts did not differ from those still extant, in their striking agreement with the Masoretic text. Throughout 1QIs only eight variations from

the Masoretic text have been considered of sufficient importance to be given attention in this commentary, and even these are of relatively minor significance (see on chs. 38:13; 41:11; 43:6; 53:11; 60:19, 21; 63:5; 66:17). The other variations are even less so. The preserved portions show so few variations from the Masoretic text that some critical scholars at first refused to believe in the antiquity of a scroll that showed textual peculiarities these scholars had believed to be of much later origin. This second Isaiah scroll thus reveals that the text has been transmitted to us practically unchanged since Christ’s time, while 1QIs exemplifies other contemporary, less-carefully-copied texts. 1QIs was edited by E. L. Sukenik and published posthumously by N. Avigad in The Dead Sea Scrolls of the Hebrew University (Jerusalem: Hebrew University, The Magnes Press, 1955). From the Qumrân Cave 4 come fragments of 15 Isaiah MSS—14 written on leather, 1 on papyrus—only a few being yet (1976) published. See P. W. Skehan, Biblical Archaeologist 19 (1956), pp. 86, 87; Skehan, Revue Biblique 63 (1956), p. 59. Qumrân Cave 5 produced one small Isaiah fragment (J. T. Milik, in Discoveries in the Judaean Desert, III: Les ‘Petites Grottes’ de Qumrân [Oxford, 1962], p. 173); and the caves at Murabba ‘ât one (2d century A.D.) containing parts of ch. 1:1–14 (ibid., II: Les Grottes de Murabba ‘ât [Oxford, 1961], pp. 79, 80). Isaiah was apparently a very popular book at Qumrân, for more examples from it were found in the 11 caves there than from any other Bible book except Deuteronomy, of which there were two more examples than of Isaiah. 3. Historical Setting. The book of Isaiah is definitely dated, and the period from which it comes is well known in Near Eastern history. Isaiah was called to his prophetic office prior to the time he was accorded the vision of divine glory recorded in ch. 6, and carried on his ministry during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (Isa. 1:1). According to the tentative chronology employed in this commentary (see Vol. II, pp. 77, 84, 86), Uzziah died about the year 739 and Hezekiah died in 686, succeeded by his son Manasseh. The kings of Assyria during this period were as follows: Tiglath- pileser III (745–727), Shalmaneser V (727–722), Sargon II (722–705), Sennacherib (705–681), and Esarhaddon (681–669). These kings were the most powerful rulers Assyria ever produced. Thus Isaiah did his work during the height of Assyrian supremacy, when it appeared that Assyria might soon gain complete control of the Eastern world. Tiglath-pileser III began a series of campaigns against the surrounding nations, as a result of which more and more of the Near East was brought under Assyrian control. Assyria came to be regarded as the great terror of the world, and no country appeared strong enough to withstand her might. In 745 Tiglath-pileser invaded Babylonia, in 744 he marched against the northeast, and from 743 to 738 he engaged in tremendous campaigns against the northwest and west that brought him into conflict with Menahem of Israel and “Azriau from Iauda” (probably Azariah [Uzziah] of Judah). Azariah seems to have been the moving spirit in a major coalition of Western nations aimed at preventing Assyria from gaining control of the Mediterranean area. In 737 Tiglath-pileser’s campaign was again directed to the northeast, against the region of Media. But in 736 he was back once more in the northwest, where he engaged in a desperate five-year struggle to bring Western Asia

completely under his control. In 735 his campaign was directed against Urartu, in the region of modern Armenia; in 734 he warred against Philistia, and in 733 and 732 against Damascus. In 731 he was once more in Babylonia, and in 730, according to the record, he remained at home. But in 729 he was again in Babylonia, where he “took the hands of Bel” and thereby became king of Babylon under the reigning title of Pulu (see Vol. II, p. 61). In 727 there was another campaign against Damascus. For further information on the reign of Tiglath-pileser, see Vol. II, pp. 60–62. Although the records of Shalmaneser V (see Vol. II, p. 62) are very incomplete, it is known that his major campaign was against the nation of Israel. He besieged Samaria for three years, 725 to 723 inclusive, when the city was taken (723/722) and the nation of Israel disappeared forever. Sargon II (see Vol. II, pp. 62, 63) may have been in command of the army that took Samaria in 723/722. He began to reign in 722/721 and became, perhaps, the greatest military monarch of Assyrian history. He engaged in a series of campaigns against the northeast, Babylonia, the northwest, and the Mediterranean coastlands. In 720 he put down uprisings in the northwest and west, and in 715 he subdued certain Arab tribes and received tribute from various obscure Egyptian rulers. In 711 he sent his tartan (see on 2 Kings 18:17) to put down an uprising in Ashdod (cf. Isa. 20:1). In 709 Sargon became king of Babylon. Sennacherib (see Vol. II, pp. 63–65) began his reign in 705, and in 703 brought about the defeat of Merodach-baladan of Babylon. In 701 he embarked upon his famous “third campaign,” which took him against Phoenicia, Philistia, and Judah. Practically all Asiatic countries in the Mediterranean area, including Moab, Ammon, and Edom, were subdued and forced to pay tribute. The campaign, however, was not an unqualified success, owing to the fact that Jerusalem was not taken. Sennacherib evidently returned to the west in another campaign not mentioned in Assyrian records (see on 2 Kings 18:13), in which he again threatened Jerusalem, but was forced to return to Assyria after the annihilation of his army by an angel of the Lord (Isa. 37:36, 37). Egypt and Babylon were comparatively weak during this period, but nevertheless exerted themselves at times against Assyrian aggression. Merodach-baladan of Babylon was particularly active during the reigns of Sargon and Sennacherib, and Taharka of Egypt led an army against Sennacherib during his second invasion of Judah (see on 2 Kings 18:13; 19:9). 4. Theme. Isaiah lived in a troubled world. For both Judah and Israel it was an era of peril and crisis. The people of God had fallen deeply into ways of sin. Under Azariah (Uzziah) in Judah and Jeroboam II in Israel both nations had grown strong and prosperous. But material prosperity brought spiritual decline. The people forsook God and His ways of righteousness. Social and moral conditions were much the same in both nations. Everywhere there was miscarriage of justice, for magistrates judged for reward and rulers were primarily interested in pleasure and personal gain. Greed, avarice, and vice were the order of the day. As the rich became richer the poor became poorer, many sank into the depths of poverty and were reduced to the status of slaves. The social and moral conditions of the times are graphically depicted by Isaiah and his contemporaries, Micah, Amos, and Hosea. Many of the people forsook the worship of Jehovah and followed the heathen gods. Others clung to the outward forms of religion but knew nothing of its true meaning and power.

Isaiah warned the people that such conditions could not long endure. Jehovah would withdraw Himself from a people who, though they professed to pursue righteousness, followed ways of evil. He caught a vision of the holiness of God and the nation’s desperate need of becoming acquainted with Him and His ways of righteousness, justice, and love. He saw God seated upon His throne, exalted and supreme, yet profoundly interested in the affairs of earth, calling upon men to repent, ever willing to forgive, but bound by His own righteous character to judge those who persisted in evil ways. Isaiah pointed out the fact that the path of righteousness was the pathway of life, peace, and prosperity, but that the way of wickedness was fraught with trouble and woe. He endeavored to teach the people the true meaning of religion and the true nature of God. Appeals were made for a purer and better world. The nation was warned of the fact that continuance in the way of evil would result in speedy destruction. God would employ the Assyrians as His tool to execute justice upon a nation of hypocrites that decreed unrighteous decrees, turned aside the needy from judgment, took away the rights of the poor, made widows their prey, and robbed the fatherless. For such, Isaiah made it clear that the day of visitation and desolation would surely and quickly come. Isaiah set forth the fact that the entire world was ruled by one God, a God who required righteousness, not only of the Hebrews, but of all the nations of earth, and who would judge all peoples who persisted in their evil ways. The Lord’s judgments would fall upon Assyria and Babylon, upon Philistia and Egypt, upon Moab, Syria, and Tyre. Ultimately the whole earth would be brought to utter ruin because of its iniquity. God alone would be exalted, and His people would worship Him in a new world of perfect joy and peace. Isaiah was a statesman as well as a prophet. He deeply loved his nation, and spoke with courage and conviction against any course of action that was not in harmony with the national interest. He saw the folly of relying upon Egypt for help, and called the attention of the leaders of Judah to the fact that the counsel of their wise men would become confused and that Egypt itself would be divided, with one city fighting against another and every man fighting against his neighbor. He counseled against the folly of relying upon worldly alliances for strength. He stressed the fact that the counsel of men would come to nought, and that only those who placed their reliance upon God would ultimately prevail. The people of God would find their strength in having His presence in their midst. But they refused the offer of divine mercy and protection. Despite impending ruin, Isaiah constantly referred to a remnant who would be faithful to the Lord and who would, accordingly, be saved. Except for this remnant, the professed people of the Lord would be utterly consumed, like Sodom and Gomorrah. The remnant, however, would place their trust in the Holy One of Israel and would learn to walk in His ways. Isaiah constantly refers to the Lord as “the Holy One of Israel.” Being holy, He required that His people likewise be holy, and being righteous, He could not tolerate iniquity. Isaiah looked forward to new heavens and a new earth, to a new Jerusalem, which would be “the city of righteousness” (Isa. 1:26). For Isaiah, holiness involved more than a scrupulous observance of the ceremonies and ordinances of religion. These, in fact, were offensive to the Lord unless they were accompanied by a reformation of character and a holy, blameless life.

As far as Israel was concerned, it is evident that Isaiah expected that only a few individuals would escape the imminent doom. For Judah, however, he held out hope that there would be an escape from impending perils. He made it altogether clear, nevertheless, that the only path of safety lay in a return to God and to His ways of righteousness and holiness. In the latter part of his book, chs. 40–66, Isaiah sets forth one of the most striking pictures of Israel and Israel’s God found anywhere in the Bible. Here is Inspiration’s most poignant description of Christ as the suffering Saviour (ch. 53). Here is one of the Bible’s most revealing pictures of the infinite greatness and goodness of God. Here also is set forth the great mission of the church. Isaiah saw clearly that Christ would come as a “light to the Gentiles” and that His message of salvation would eventually go “unto the end of the earth” (ch. 49:6). He called upon Zion to awake and to put on her glorious garments (ch. 52:1), to enlarge the place of her tent and to stretch forth the curtains of her habitations in preparation for that glorious hour when she would inherit the Gentiles and cause the desolate cities of earth to be inhabited (ch. 54:2, 3). He bade her to arise and shine, for the glory of the Lord Himself would arise upon her and Gentiles would come to her light and kings to the brightness of her rising (ch. 60:1–3). For rinciples of interpretation, see pp. 25–38. Isaiah is appropriately called the Messianic prophet. No other seems to have had so clear a picture of the holiness and greatness of God, of the person and mission of Christ, and of God’s glorious purpose for His church. Isaiah is rightly regarded as the king of Israel’s celebrated prophets, and his writings the masterpiece of all prophetic writings. 5. Outline. I. Isaiah Called to Combat National Apostasy, 1 to 6. A. Introduction: Isaiah’s prophetic ministry, 1:1. B. An appeal to return to God, 1:2–31. 1. Israel’s revolt and God’s corrective punishment, 1:2–9. 2. The futility of formalism in religion, 1:10–15. 3. Blessing for obedience, judgment for continued rebellion, 1:16–31. C. The divine plan for Judah; its failure, 2 to 5. 1. The ingathering of the Gentiles, 2:1–5. 2. Failure of Judah, 2:6–9. 3. The great day of God, 2:10–22. 4. Failure of the leaders of Judah, 3:1–15. 5. Condition of the people, 3:16 to 4:1. 6. Deliverance and restoration for the righteous remnant, 4:2–6. 7. God’s disappointment at Judah’s failure, 5:1–7. 8. A catalogue of Israel’s transgressions, 5:8–25. 9. Divine retribution, 5:26–30. D. Isaiah: God’s messenger to an apostate nation, 6:1–13. 1. The vision of God’s majesty, 6:1–7. 2. Confirmation of Isaiah’s call and commission, 6:8–13. II. Deliverance From Syria and Assyria, 7 to 12. A. Isaiah’s message to Ahaz, 7. 1. Deliverance promised from Israel and Syria, 7:1–9. 2. The sign of deliverance, 7:10–25.

B. The predicted Assyrian invasion of Judah, 8 to 10. 1. The sign of invasion, 8:1–8. 2. Judah to trust in divine, rather than in human, power, 8:9–22. 3. Ultimate deliverance through the coming of Messiah, 9:1–7. 4. Continuing impenitence and corrective punishment, 9:8 to 10:4. 5. The fall of Assyria, the rod of God’s anger, 10:5–34. C. The Messianic kingdom, 11; 12. 1. Deliverance and restoration through the Messiah, 11:1–9. 2. The gathering of the Gentiles and of Jewish exiles, 11:10–16. 3. A song of deliverance, 12:1–6. III. Deliverance From Babylon and Other Nations, 13 to 23. A. A solemn message concerning Babylon, 13:1 to 14:23. 1. The desolation of Babylon, 13:1–22. 2. The deliverance of Israel from Babylon, 14:1–3. 3. Downfall of the king of Babylon. 14:4–23. B. A solemn message concerning Assyria, 14:24–28. C. A solemn message concerning Philistia, 14:29–32. D. A solemn message concerning Moab, 15; 16. E. A solemn message concerning Damascus (Syria), 17. F. A solemn message concerning Ethiopia, 18. G. A solemn message concerning Egypt, 19; 20. H. A solemn message concerning Babylon, 21:1–10. I. A solemn message concerning Dumah (Seir), 21:11, 12. J. A solemn message concerning Arabia, 21:13–17. K. A solemn message concerning Judah and Jerusalem, 22. L. A solemn message concerning Tyre, 23. IV. Deliverance From the Dominion of Satan: The Great Day of God, 24 to 35. A. Desolation of the earth, 24. B. Deliverance of God’s people, 25 to 27. 1. A song of praise and victory, 25. 2. A song of confidence in God, 26:1 to 27:1. 3. A song of the Lord’s vineyard, 27:2–6. 4. The gathering of the remnant of Israel, 27:7–13. C. A solemn warning to Israel and Judah, 28; 29. 1. Woe to Ephraim (Israel), 28:1–6. 2. A warning to the leaders in Jerusalem, 28:7–29. 3. A warning to the city of David, Ariel (Jerusalem), 29:1–17. 4. The redemption and restoration of Jacob, 29:18–24. D. The folly of reliance on Egypt, 30; 31. 1. Woe to those who trust in Egypt, 30:1–14. 2. Mercy for those who trust in God, 30:15–33. 3. The defeat of Egypt and Assyria, 31. E. The Messianic kingdom, 32 to 35. 1. A king reigns in righteousness, 32; 33. 2. The day of the Lord’s vengeance, 34. 3. A song of the new earth, 35.

V. Historical Interlude, 36–39. A. The Assyrian invasions of Judah, 36; 37. 1. Rabshakeh’s first message to Hezekiah, 36:1 to 37:7. 2. Rabshakeh’s second message to Hezekiah, 37:8–13. 3. Hezekiah’s supplication, 37:14–20. 4. The promise of deliverance and its fulfillment, 37:21–38. B. The sickness and recovery of Hezekiah, 38; 39. 1. Sickness and restoration to health, 38. 2. The envoys of Merodach-baladan, 39. VI. Triumph of the Divine Plan: Deliverance and the Deliverer, 40 to 53. A. A sound basis for confidence in God’s purposes, 40 to 47. 1. Trust in God: His word endures forever, 40; 41. 2. God’s “servant,” Christ, 42. 3. God’s “servant,” Israel, 43:1 to 44:23. 4. God’s “servant,” Cyrus, 44:24 to 46:13. 5. The downfall of Babylon, 47. B. Israel challenged to fulfill its Messianic role, 48 to 52:12. 1. A challenge to learn the lesson of the captivity, 48. 2. A challenge to represent God before the nations, 49. 3. A challenge to forsake the counsels of human wisdom, 50. 4. A challenge to respond courageously to the divine call, 51:1 to 52:12. C. God’s suffering “servant,” the Messiah, 52:13 to 53:12. VII. The Ingathering of the Gentiles, 54 to 62. A. Israel’s role in the divine plan, 54 to 56. 1. Israel’s heritage: to win the world for God, 54. 2. The message of salvation addressed to all men, 55. 3. A house of prayer for all people, 56. B. A call to reformation, 57 to 59. 1. An earnest plea for Israel to return to God, 57. 2. The true spirit of personal religion, 58. 3. An earnest plea to forsake sin, 59. C. Israel to be a light to the Gentiles, 60–62. 1. Israel’s glorious hour of destiny, 60. 2. Israel ordained to proclaim the good tidings of salvation, 61. 3. Israel’s reward for faithful service, 62. VIII. Establishment of the Messianic Kingdom, 63 to 66. A. The great day of God, 63:1 to 65:16. 1. The day of vengeance, 63:1–6. 2. God’s mercies toward His people, 63:7–19. 3. A prayer for transformation and for deliverance, 64. 4. God reproves and accepts His servants, 65:1–16. B. God restores the earth, 65:17 to 66:24. 1. The new earth, 65:17–25. 2. Mercy to God’s servants, misery to His enemies, 66:1–21. 3. God justified before the universe; all men worship Him, 66:22–24.

The vision of Isaiah. Isaiah’s own title for the entire book. The term “vision” here denotes the revelation itself rather than the process by which it was imparted. In earlier times a prophet was called a “seer” (1 Sam. 9:9), but the term eventually fell into disuse. Prophets, nevertheless, continued to be seers in the sense that, with inspired insight, they were able to see things not revealed to common men. In vision the eyes of the prophet pierce the veil that separates this world from the world of the spirit, and see such things as the Lord sees fit to reveal to him. The Lord might reveal the significance of current events, the shape of things to come, or the divine purpose concerning individuals or nations. Warning, admonition, and instruction were frequently given. All of these are found in Isaiah’s “vision.” In the “vision of Obadiah” (Obadiah 1) and “the book of the vision of Nahum” (Nahum 1:1) the Lord revealed to those prophets His purpose concerning Edom and Nineveh. Isaiah’s visions were chiefly concerned with Judah and Jerusalem, but also dealt with the surrounding nations and with the world as a whole. In “the vision of Isaiah” it is our privilege to see things as God sees them and chose to reveal them to us through His prophet. The son of Amoz. The only occurrence of this name in the Bible. Nothing further is known of Isaiah’s father. The name Amoz should not be confused with Amos. In Hebrew the two are distinctly different. Concerning Judah and Jerusalem. See chs. 2:1; 3:1; 4:3; 5:3; 40:2; 52:1; 62:1; 65:9, 19. Isaiah’s messages were addressed primarily to the people of Judah and Jerusalem, and were intended for their benefit. Many of the messages were probably spoken directly to the people in the form of sermons. In the days. According to the chronology employed in this commentary, Uzziah died in 740/739 B.C., and Hezekiah in 687/686 (see p. 88).

Ellen G. White

Hear, O heavens. See on Deut. 32:1; cf. Micah 6:1. Isaiah’s first discourse opens with an indictment of the professed people of God. Their utter failure to appreciate and profit by the unprecedented opportunities afforded them as a nation is amazing beyond words. As it were, Isaiah calls upon the inhabitants of heaven to witness the extraordinary spectacle—a literary device similar in purpose to that of Joel (ch. 1:2, 3), designed to impress the dull senses of the people with the enormity of their transgression. The inhabitants of other worlds are acquainted with God’s law and know of the rebellion of the inhabitants of this world against Heaven. They understand the plan of salvation and know of the opportunities granted to Israel as the chosen people of God. As it were, God calls upon them as witnesses to the astounding situation among those for whom He has done so much and who have been so utterly unmindful of Him. Before the universe the rebellious people of God stand guilty, and God is justified in the course He is about to take against the rebels. I have nourished. The relationship between God and His people has been that of father and son. Everything a father could do for his children, God has done for His people. Being the recipients of His fatherly care, God’s people should have accepted the responsibilities of sonship along with its privileges.

Rebelled. They renounced the authority of their Father in heaven and ignored the requirements He made of them.

Ellen G. White

The ox. Domestic animals know who supplies them their daily provender. Even unthinking brutes know where to find their food, and consequently acquire a certain attachment for the one who provides for them. But not so the people of God! They have been guilty of the most ungrateful stupidity, unmindful and unappreciative of their heavenly Father’s tender care. They have not even shown the intelligence of dumb animals. Israel doth not know. The term “Israel” here refers specifically to Judah in the sense that, as descendants of Jacob, they are heirs to the promises made to the fathers of the nation (see on vs. 1, 8).

Ah sinful nation. The very ones God had chosen to be “an holy people” unto Him (Deut. 14:2) had become a sinful nation. Ingratitude for the blessings bestowed upon them was the cause of their unholy state (see on Deut. 8:10–20; Hosea 2:8, 9; Rom. 1:21, 22). Forgetting God as the giver of the good things they enjoyed, they became openly apostate and flagrantly disobedient. Negative forgetfulness developed into positive rebellion. Seed of evildoers. See on ch. 5:4. They who might have been an “holy seed” (ch. 6:13) became an evil plant producing worthless fruit. Forsaken the Lord. That is, in preference for another master, the prince of evil (see on John 8:44). Provoked. Divine love “is not easily provoked” (Cor. 13:5; cf. Eze. 18:23, 31, 32; 2 Peter 3:9), but Israel had so spurned Gods’s grace and so disregarded His precepts that He could no longer bear with them without denying His own character and confirming them in their evil ways. The Holy One of Israel. A favorite expression of Isaiah. He uses it altogether 25 times, as compared with only 6 by all other OT writers. When Isaiah first saw God in vision, seated upon His throne, he also heard the angelic choir singing, “Holy, holy, holy, is the Lord of hosts” (ch. 6:3). The holy character of God made a deep impression upon the prophet. He recognized God as, above all else, a holy being, and aspired to be like Him. Henceforth, Isaiah’s great task in life was to keep before Israel a picture of the holiness of God and the importance of putting away sin and striving earnestly for holiness of life. Gone away backward. Instead of drawing ever closer to God and walking with Him, they were estranged from Him. They veered ever further from the pathway of holiness. Hosea, a contemporary of Isaiah, commented mournfully that “Israel slideth back as a backsliding heifer” (Hosea 4:16).

Ellen G. White

Why? Or, “where?” The body is so covered with lacerations and bruises that the father hesitates to administer further punishment, though it is needed, and in mercy prefers not to strike the son where the wounds of previous beatings have not healed. Stricken any more. By their sins the professed people of God had brought woe upon themselves. The deeper they went into sin, the greater the weight of woe they took upon themselves (see ch. 5:18). Isaiah endeavored to reason with them, asking why they chose to pursue so foolish a course of action. The picture is of a persistently rebellious son who has suffered beating after beating for his misdeeds until his entire body is lacerated.

Ye will revolt more and more. Rather, “that ye continue to revolt.” Isaiah was not predicting rebellion, but commenting on the fact that persistence in evil had occasioned the continuing strokes of corrective punishment from which they suffered.

No soundness in it. The entire body suffers. Wherever Isaiah looked in Jerusalem and Judah he saw evidences of the results of transgression. Putrifying sores. That is, open, festering, and bleeding sores. Sin is a loathsome thing that defies human remedies. It produces, as it were, a mass of infected, open sores filled with purulent matter and neither bandaged nor treated with “ointment”—commonly olive oil in Palestine. Not only is Israel inwardly sick, but outwardly it reveals the fearful effects of the poison that has been at work. The nation is in a critical, disordered state; the patient is about to perish in his loathsome condition.

Your country is desolate. From his figurative description of the land (vs. 2–6) the prophet turns to a literal description. The picture here given aptly represents the situation of Judah at the time of the Assyrian invasions. With their customary ruthless cruelty the Assyrians had swept through the country, burning, pillaging, and killing. Many of the strong cities had been taken, countless small villages had been smitten, and much of the land had been reduced to a desolate waste. It appeared that the end was not far away. It is desolate. A scroll from Qumrân Dead Sea scroll 1QIs (see Vol. I, p. 31; Vol. IV, p. 86), reads “its desolation is over it.”

The daughter of Zion. That is, Jerusalem (see Lam. 2:8, 10, 13, 18; Micah 4:8, 10, 13). Zion was originally the ancient Jebusite stronghold, the city of David (2 Sam. 5:7; 1 Kings 8:1; see on Ps. 48:2), but later the name was applied in an extended sense to the entire city. Cities with their inhabitants, thought of in a poetical sense, are frequently referred to as women (see Isa. 47:1; Ps. 45:12; Lam. 2:15). A cottage. That is, a hut or booth in which the keeper of the vineyard or members of his family dwelt during the vintage season. Those dwelling in such structures were, of course, isolated from the rest of the community and unprotected. Thus it was with Jerusalem during the period in question. A lodge. Cucumbers and similar plants were common in the East. A booth was often erected in the field, where the caretaker would live during the summer to keep watch over the crops against thieves. A besieged city. At the time of Sennacherib’s invasion Jerusalem was literally surrounded by the Assyrian armies. It alone stood when all the rest of the land of Judah had fallen into enemy hands.

The Lord of hosts. This is the divine title used by the angels in Isaiah’s vision of the glory of God (ch. 6:3). It refers to God as commander of the hosts, or armies, of heaven. Small remnant. All of Judea, except Jerusalem, fell into enemy hands. The capital alone stood, seemingly insecure and in desperate peril. Except for this “small remnant” the nation of Judah would have met its doom as certainly as Sodom and Gomorrah.

Ye rulers of Sodom. The title “Sodom,” here figuratively applied to Judah in view of the fact that similar conditions now prevailed there, stands as a terrible indictment of the nation that professed to rule in the name of God. The rulers of the country had strayed so far from the Lord that, in policy and practice, they differed but little from the rulers of the most sinful nations on earth. Accordingly, a most solemn summons was now

addressed to them, a message from God that involved the doom of the entire nation unless it repented.

To what purpose? Judah was still, outwardly, a very religious nation. Great numbers of sacrifices were offered at the Temple, but there was little true religion. While maintaining the external forms of religion the professed people of God had forgotten what it was that God really wanted of them. They were willing to offer sacrifices, but not to give their hearts to the Lord. They knew the forms of religion, but they did not understand their need of a Saviour or the meaning of righteousness. Isaiah endeavored to bring the people to their senses and to cause them to realize the folly of their course. By a series of pointed questions he hoped to bring home to them the fact that a religion consisting only of outward forms was an offense in the sight of God. Throughout the ages God’s spokesmen have endeavored to make clear that what God requires is obedience rather than sacrifice, righteousness rather than ritualism (see 1 Sam. 15:22; Ps. 40:6; 51:16–19; Jer. 6:20; 7:3–12; 14:12; Hosea 6:6; Amos 5:21–24; Micah 6:6–8).

To appear before me. To “appear before God” was the normal phrase for visiting the Temple at the great religious services (Ps. 42:2; 84:7; Ex. 34:23). The Hebrews rightly believed that when they came to the Temple they came into the immediate presence of God. It is true that the sanctuary had been built in order that the Lord might dwell among them (Ex. 25:8). But it is not necessarily true that everyone who came to the Temple also entered into the presence of God. Through Isaiah the Lord proclaims that He dwells “in the high and holy place, with him also that is of a contrite and humble spirit” (Isa. 57:15).

Vain oblations. Sacrifices offered without contrition and genuine repentance were offered in vain (1 Sam. 15:22; Matt. 5:24; Mark 12:33). They were valueless. An abomination. Instead of being delighted with the offering of sweet incense before Him the Lord was highly displeased. The formalities of religion mean nothing when its true spirit is lacking. God has made it clear that where obedience is lacking, even prayer is an abomination to Him (Prov. 28:9). New moons and sabbaths. The sacred days here mentioned are coupled in such references as 2 Kings 4:23; 2 Chron. 8:13; Amos 8:5. It was an essential part of Hebrew religion to observe these sacred days. They had been appointed by the Lord Himself, and it was He who had required Israel to observe them (Ex. 23:12–17; Lev. 23; Num. 28; 29; Deut. 16:1–17). But the outward observance of these forms of religion was not enough. Ritual and ceremony are without meaning when righteousness is lacking. God made it clear that the formal observance of the sacred days He Himself had commanded was offensive when obedience was lacking. It is iniquity. The words “it is” are not in the Hebrew. The latter part of v. 13 would preferably read, “I cannot endure iniquity and the solemn meeting.” The thought is that the solemn services of religion, when accompanied by a life of iniquity, are an offense to the Lord. At the time of Isaiah the Hebrews were “long” on the forms of religion but “short” on righteousness. Many who strictly observed the formal requirements of the ceremonial law openly violated the solemn commands of the law of God. Their course was a mockery of religion and a disgrace in the sight of God.

My soul hateth. God was speaking to a group of people who were outwardly very religious. They engaged in the ceremonies of religion because they thought in this way to earn the favor of God. But the Lord informed them that He was highly displeased with

their course of action—He hated the observance of their appointed feasts, He rejected their worship, and resented their hypocritical pretense. They were actually defying God by refusing to walk in His ways, and no cloak of religious formalism could cover their sins.

When ye spread forth your hands. When the Hebrews prayed they frequently stretched out their hands toward God (see Ex. 9:29, 33; 17:11; 1 Kings 8:22; Ezra 9:5; Job 11:13; Ps. 88:9; 143:6). I will not hear. Compare Ps. 66:18; James 4:3. To be heard, prayer must be sincere. The prayers of hypocrites will not be heard (Matt. 6:5; Luke 18:14). Prayers may be long and frequent, yet be of no avail (Matt. 6:7). The prayers of evildoers whose hands are stained with blood and who persist in their evil ways will not reach the throne of grace. The Hebrews in the days of Isaiah appeared outwardly to be a very religious people who made much of prayer, but they refused to forsake their sins. Their prayers came from the lips but not from the heart. Such prayers, God made it clear, He refused to hear. Full of blood. The recently discovered Dead Sea scroll 1QIs (see Vol. I, p. 31; Vol. IV, p. 86) adds, “and your fingers, of guilt,” thus making a couplet whose first member is, “your hands are full of blood.”

Wash you. Sin results in moral pollution and spiritual decay. When David sinned, his prayer was, “Wash me, and I shall be whiter than snow” (Ps. 51:7). He recognized the defilement of sin and asked God to give him a clean heart ( v. 10), and his prayer was heard. Every sinner is in need of moral purification; his heart must be cleansed of its moral corruption. God calls upon the sinner to wash his heart of wickedness (Jer. 4:14), to cleanse his hands of iniquity (James 4:8). He promises to write His law in the heart (Jer. 31:33) and to cleanse man from all unrighteousness (1 John 1:9). Isaiah called for Jerusalem to put on her beautiful garments, for the time was coming when the unclean would no longer enter there (Isa. 52:1). John declared that nothing that defiles will in any wise enter into the Holy City (Rev. 21:27). The lesson Isaiah endeavored to impress upon Israel was that God, “the Holy One of Israel,” requires holiness of His people. Cease to do evil. God called upon His people to cease from sin. He was holy, and they were to be holy. Evil must be put out of the life of every child of God. Sin will not exist in the pure atmosphere of heaven, and all who enter there will wear the garments of righteousness.

Learn to do well. Those who serve God will “hate the evil, and love the good” (Amos 5:15). Negative “goodness”—refraining from evil acts—is not sufficient for any Christian. Godliness is an active principle, and the cultivation of righteousness is the surest guarantee against iniquity. Whatever his previous inclination may have been, a man will purpose not only to cease doing evil, but to put forth sincere efforts to do his best. In attaining this objective he will need both firmness of purpose and assistance from Heaven. Men are not born into the Christian life with perfection of character, but must learn, slowly and painstakingly, to walk in the ways of God. By study and diligence, patience and perseverance, determination and practice, they can, in time, acquire habits of right living. Every man who now does well has gone through the slow and painstaking process of learning to do well, and no man has truly learned to do well until right ways have become habitual with him. Judgment. That is, “justice.”

Relieve the oppressed. Preferably, “straighten out oppression,” or “right wrong.” Many in Israel were being oppressed by their fellows. It was the duty of those who loved God to correct this situation. Oppressors must be restrained and the oppressed given the needed relief. Judge the fatherless. Those who love the right will champion the cause of the fatherless and see that justice is done them. Plead for the widow. The poor and needy, the unfortunate and oppressed, were in desperate need of relief. The leaders among the professed people of God were taking advantage of these unfortunate classes and enriching themselves at their expense. This situation called for correction. True love and sympathy would manifest themselves in efforts to redress wrong and to establish justice for all. No religion is worth the name that does not grapple with the problems of this present life and bring men into harmony with the principles of the kingdom of heaven. A religion that consists of the observance of magnificent ceremonies but neglects the needs of orphans and widows is meaningless. For further comment, see on James 1:27.

Come now. God here invites men to meet with Him for a free and frank discussion of their problems. He is not an inconsiderate judge or an arbitrary tyrant, but a kindly father and friend. Man’s interests are His interests, and man’s good is His good. All His admonitions are given for the good of man. This He desires man to understand and believe. It is hardly possible to conceive of a more appealing exhibition of the wonderful love and goodness of God than is found in this gracious invitation to “reason” with the Lord of heaven and earth. God is reasonable, and desires men to realize that it is to their advantage to forsake sin and to walk in the ways of righteousness. Man’s reasoning powers were given him to use, and he can make no better use of them than to discover the benefits of obedience and the woes of transgression. Though your sins. In this promise the worst of sinners may find comfort and hope. God here assures us that however guilty we may have been in the past, however deep dyed our sin may have been, it is possible to be restored to purity and holiness. This promise deals not only with the results of sin but with sin itself. It can be eradicated and completely put out of the life. With the help of God the sinner may secure complete mastery over his every besetment (see on 1 John 1:9).

If ye be willing and obedient. Isaiah here sets forth the fruitage of obedience. A life of joy and blessedness is the natural result of obedience to the laws of God, for God cannot bless those who do not do their best. The joys of heaven are not arbitrary gifts of God to those who follow Him, but the natural result of compliance with His requirements. God sets before man the ways of righteousness because they are right and because they bring blessing in their train. Ye shall eat. This promise applies both to this world and to the world to come. The harvest of obedience is reaped not only in heaven but also on earth (see on Matt. 19:29). Before Israel entered the Promised Land Moses set forth the blessings that would be theirs if they walked in the ways of the Lord (Deut. 28:1–13). Isaiah points out that these blessings had not been realized because of Israel’s failure to obey the commands of the Lord, God now assures them that these blessings may still be theirs if they will repent and walk in the ways of righteousness.

Ellen G. White

If ye refuse. It is not an arbitrary decree of God that condemns the sinner. He only reaps what he himself has sown. As blessings accompany right living, so woe does

wickedness. When men transgress the commandments of God the inevitable result is death. This is simply the outworking of the natural law of cause and effect. When Israel turned from God they inevitably entered the pathway of ruin. Moses had made this truth clear before Israel entered the Promised Land (Deut. 28:15–68). When men rebel against God and refuse to obey His law they automatically invite destruction. Every man has his fate entirely in his own hands; it rests with him alone to determine whether his future will be one of happiness or of misery. The great truth Isaiah set before the people of God was that sin ultimately brings its own destruction. Iniquity can never become the basis for eternal joy and blessedness. In a very real sense sinners are self-destroyed. The Lord hath spoken it. God has foretold the inevitable results of sin, but this is far from being an arbitrary decree. God has no pleasure in the death of the wicked (Eze. 18:23, 31, 32; Eze. 33:11), but knowing the inevitable result of sin, He has warned man exactly what the results of disobedience will be (see Hosea 13:9; 14:1; Rom. 6:21, 23; James 1:15; 2 Peter 3:9).

Become an harlot. Zion, once the faithful city, has become faithless. Once the true wife of Jehovah, she has now turned from Him and given herself to others. She has become a harlot. Hosea uses the same figure (ch. 2), as do also Jeremiah (ch. 2:20, 21) and Ezekiel (ch. 16). The experience of Israel shows the depths to which men may fall. Once pure and upright, chosen of God and loved by Him, Israel departed far from God and from the ways of righteousness. Once true and obedient, holy and upright, Israel became vile and corrupt, a startling example of the terrible fruitage of unfaithfulness to God. Now murderers. Righteousness departed, and now corruption and depravity abode in its place. The city of saints had become a city of murderers and reprobates. Hosea (ch. 6:9) presents a similar picture: “As troops of robbers wait for a man, so the company of priests murder in the way.” Travelers on the highways and sojourners in the cities were exposed to outrage and murder, and this in a land where the people professed holiness and engaged in a great display of religion.

Thy silver. By two apt figures Isaiah contrasts the present with the past. The character of the people had degenerated from precious silver to worthless dross. The pure wine of righteousness and holiness had become diluted. Jesus employed a similar figure when He spoke of the salt that had lost its savor (Matt. 5:13).

Thy princes. Hosea (ch. 9:15) declares that “all their princes” were “revolters.” The chief men in Israel were stubborn and rebellious against the Lord, and the leaders in every form of crime (Isa. 3:12; 9:16; Micah 3:11). Companions of thieves. The leaders in Israel, whose duty it was to enforce the law, were actually in secret partnership with those who violated its precepts. Brigands who infested the highways were unmolested by the officials, with whom they shared their gains. Every one loveth gifts. Micah (ch. 7:3) declares that “the prince asketh, and the judge asketh for a reward.” For every service the rulers in Israel expected a reward. Bribery was the order of the day. They judge not. Judges turned a deaf ear to orphans and widows, who were usually not in a position to offer rewards like those given by their oppressors. It was easy for a judge to postpone indefinitely the hearing of the cases of the poor (see Luke 18:2–5).

The mighty One of Israel. A similar title for God is used in chs. 49:26; 60:16. The judges in Promised Land were not interested in the poor, from whom they could expect little in the way of reward, but the cause of the poor had come before Him who is ruler of heaven and judge of all the earth. Little did these oppressors of the poor realize that they were arraying against themselves all the might and power of Heaven. Through Isaiah the Lord gave the message, “I will contend with him that contendeth with thee” (ch. 49:25). Mine adversaries. The enemies of just men are enemies of God. The Lord is against injustice and oppression of every kind. Those who take advantage of their fellows are setting themselves up as adversaries of God. Accordingly, the leaders of Israel were rapidly placing themselves in a position where God would be forced to take action against them. Avenge me of mine enemies. God is not vindictive in meeting out judgement upon transgressors. His purpose is to save, not to destroy, but sin calls for judgment. Although God’s purpose is, if possible, to save the sinner from his sin, nevertheless those who persist in iniquity need to realize that the hour is coming when they must face the Judge of all the earth, who has pledged that He will not clear the guilty (Ex. 34:7; Num. 14:18).

Turn my hand upon thee. The Judge of all the earth is also the Saviour of men. The guilty in Israel will surely be judged, but the penitent will as surely be saved. With threats of judgement God always offers promises of deliverance. Jerusalem must be judged, but she will also be saved. Though the faithful city had become a harlot (v. 21), she may yet become a holy city, a “new” Jerusalem, “prepared as a bride adorned for her husband” (Rev. 21:2; cf. Isa. 62:4). The Lord would “turn” His “hand” upon His people to redeem and to restore them. Dross. Waste product from smelting (see Isa. 1:22; cf. Mal. 3:2, 3). God would remove the accumulated dross of iniquity if Israel were only willing for Him to do so. The fires of affliction would remove the dross, and only the pure gold of holy character would remain (Job 23:10). Tin. Literally, “dross.” All the base traits of character would be removed, and only the pure gold would remain.

Restore thy judges. The prophet looks forward to a time when there would again be faithful judges like Samuel, David, and Solomon. Israel would be an ideal state with ideal rulers. The faithful city. There will be a Jerusalem marked by righteousness only when the New Jerusalem comes down from heaven after the thousand years (Rev. 21:1, 2). Then the city will be ruled by Jesus, the Son of David, who will “execute judgment and righteousness,” and the ideal city, no less than its righteous King, will be called “the Lord our righteousness,” (Jer. 33:15, 16; cf. Eze. 48:35).

Redeemed with judgment. Rather, “redeemed with justice.” It is a just Judge who will redeem and restore Zion by just judgment. In accord with His righteous decrees the dross of the sinful city will be thoroughly purged. Her converts. Literally, “her returning ones.” The “converts” in Zion are those who recognize their sins and repent. Only they will be saved, and only they will be righteous. Zion will be a holy city, ruled by a holy God and inhabited by a holy people (see ch. 4:2– 4). The righteousness of Christ will be both the means and the goal of salvation. As Jesus is righteous, so all inhabitants of the Holy City will be righteous, for they will be like

Him (1 John 3:2). The righteousness of Jesus is both imputed and imparted to all His followers. Salvation includes both the righteousness He imputes to them to atone for sins already committed and the righteousness He imparts to them to enable them to live above sin. Thus man will be fully restored to the image of God, in which he was originally created (Gen. 1:27).

Destruction. Those who rebel against God and engage in sin will perish. Rebellion against Heaven is a challenge to Jehovah to a trial of strength, and the result is inevitable. The threatened doom is total and certain. Shall be consumed. God alone is the source of life. There can be no existence apart from Him. Having forsaken God, the wicked will face only one fate, and that is cessation of life. Not eternal life, but eternal death, will be the lot of all who forsake the Lord. “The wages of sin is death” (Rom. 6:23), and “the soul that sinneth, it shall die” (Eze. 18:4), “punished with everlasting destruction from the presence of the Lord” (2 Thess. 1:9). “The wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away” (Ps. 37:20). “All that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch” (Mal. 4:1). “They shall be as though they had not been” (Obadiah 16). “For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be” (Ps. 37:10).

The oaks. Heb. ’elim, trees of some kind, perhaps terebinth. The gardens. Compare chs. 65:3; 66:17. These gardens were probably cultivated areas around the central tree or grove.

An oak. Like the objects of nature that they worshiped, the people also would perish. That hath no water. Without water no garden can prosper. With the Lord is the fountain of life (Ps. 36:9), and those who forsake Him forsake the fountain of living waters (Jer. 2:13). As a garden without water becomes an arid waste, so, without God, Israel would degenerate into a desolate field. By forsaking the Lord, the Source of life, Israel sealed its own doom.

As tow. Tow, the coarse and broken part of flax, hemp, or jute when ready for spinning, is highly inflammable. Men who consider themselves strong will be consumed in the unquenchable fire that devours the wicked. The maker of it. Rather, “and his work.” Both the wicked and their works will perish in the consuming fire of the last days (Peter. 3:7, 10).