Isaiah – Be Comforted, the King is Coming
Oct. 26, 2025 version
Time: Isaiah wrote around 742-700 B.C.. Isaiah chapter 6, early in Isaiah’s career, was In the year that Uzziah died, 739 B.C. Hezekiah succeeded Uzziah as king, followed by Manasseh in 687 B.C. Since Isaiah mentions Sennacherib’s death, Isaiah probably lived during this event, which was 681 B.C.
Isaiah’s world: The Book of Isaiah says the prophet was married with at least two boys. There were four prophets who live around the same time, Hosea and Amos (a bit earlier) in Israel, and Micah and Isaiah in Judah. Like Amos, Isaiah commonly condemned injustice (1:16-17; 5:7-8; 26:5-6; 58:6-12). Isaiah had easy access to the royal court, and he prophesied during the reigns (and co-reigns) of four kings of Judah: Uzziah (790-740/739 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.). For reference, Rome was founded in 754 B.C. These were times of great political changes. None of these kings were foolish politically, militarily, or economically. However, the middle tool were fools in rejecting God. Judah was strong, with no enemies to worry about in Uzziah’s time. However, Uzziah, an otherwise good king, had the pride to insist on performing the Day of Atonement ceremony himself, when only the high priest should do so. As a result, God cursed Uzziah with leprosy until he died. However, as Uzziah lay dying, so was the glory, power, and security of the southern kingdom. This would be a heart-breaking time for God’s people. But regardless, Isaiah could still faithfully serve God in times like these, and so can we.
Isaiah lived at a pivotal time in the history of Judah. Not only did Judah’s political fortunes change drastically, but their spiritual obedience did too. The nation under Uzziah followed God, but under Jotham and Ahaz they did not. They came back in Hezekiah’s time, until the time of his wicked son Manasseh.
Anyway, things got spiritually worse under Jotham, and then militarily worse after that, until Assyria obliterated the northern kingdom of Israel in 733-722 B.C., and 46 cities in Judah were temporarily under the Assyrians in Hezekiah’s time. The key turning point was when the kings of Israel and Aram wanted Judah to join their alliance against Assyria, and Isaiah told Ahaz to not make any alliances. But instead of trusting God, Ahaz turned around and made an alliance with Assyria. What could go wrong?
In Isaiah’s time the Old Testament books Genesis through 2 Samuel, Job, and Psalms would have been written.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.32,73, J. Alec Motyer’s The Prophecy of Isaiah p.44, and The Tony Evans Bible Commentary p.634 for more info.
Here is an outline of Isaiah.
Isa 1-12 A Triptych of The King’s Decrees against Judah
. Isa 1-5 The Court convenes: God’s Charges against and Plans for Judah
. . Isa 1 The court case and three calamities: national, religious, and social
. . Isa 2-4 Your choice: Walk in the light of blessing or hide in the dust or the curse
. . . Isa 2:1-4 Zion poem
. . . . Isa 2:5-9 Appeal to the Lord’s mercy
. . . . . Isa 2:10-22 Or else hide in the rocks from His wrath
. . . . Isa 3:1-9 This is how serious the wrath will be
. . . Isa 3:10-26 This is how God will judge
. . Isa 4:2-6 Zion poem
. . Isa 5 The Song of My Beloved and the destruction of the worthless vineyard
. Isa 6 Isaiah’s Commission
. Isa 7-12 Immanuel - God with Us
.. Isa 7-8 A perspective on the disaster
... Isa 9:1-7 The Messiah
…. Isa 9:8-10:34 The Wrath of God
... Isa 11 The Branch of Jesse
.. Isa 12 Praise Song of Millennium
Isa 13-27 The Lord’s Judgment on Everyone
. Isa 13-23 God’s Judges the Nations
. Isa 24-27 The Little Apocalypse (God judges the world)
Isa 28-39 Out of Judgment Hope
. Isa 28-33 Woe to God’s Disobedient People
. Isa 34-35 God’s future plans for the world
. Isa 36-39 Historical Interlude: The Book of Hezekiah
Isa 40-66 Comfort and Restoration
. Isa 40-44 God’s Comfort and Character
. Isa 45-48 Cyrus and Babylon, and Leaving Babylon
. Isa 49-55 God’s Deliverer and Israel’s Deliverance
. Isa 56-59 Man’s Responsibility and Failure
. Isa 60-66 God’s Sure Future Promises
A triptych (pronounced as TRIP-tick) is three panels that often tell a story.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.110 for more info.
Or the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.128 says there are ten parts and nine addresses in each part. The parts are 1-6, 7-12, 13-23, 24-27, 28-33, 34-35, 36-39, 40-48, 49-57, 58-66. See The Bible Knowledge Commentary : Old Testament p.1112,1113 for more info on this.
While it is possible that the visions and oracles are arranged chronologically, there is no proof that they were. Isaiah 1-6 were likely in the very first part of Isaiah’s ministry though. Isaiah 6 might have been after Isaiah 1-5 was spoken, or it is more likely it was after and a flashback. Isaiah 1-5 serve to show the reasons God needed a prophet like Isaiah, and then Isaiah 6 gives the call. Either Isaiah near the end of his life or somebody else might have arranged the chapters of Isaiah topically.
A scholarly debate on Isaiah: Do most of the references to Israel, Judah, and Jerusalem literally refer to the Jews, both then and in the future, are they to be taken spiritually as referring to the church? Christian scholars disagree. Confounding the issue is that some parts are obviously literally for the Jews, while other parts obvious are spiritual for the church. Jewish people today who believe on Christ are a part of the church.
See The Expositor's Bible Commentary volume 6 p.14-15 for more on info.
Was Isaiah sawn in two? Scripture does not say, except that Hebrews 11:37 mentions an unnamed person who was sawn asunder. The Jewish pseudepigraphal book Ascension of Isaiah says that Isaiah was killed by being sawn in two during the reign of Manasseh in 687 B.C.. Justin Martyr (c.138-165 A.D.), Origen (225-253/254 A.D.) and Athanasius (c.318-325 A.D.) all thought that Isaiah was.
See The Expositor's Bible Commentary vol.6 p.4 and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.34 for more on this.
The Unity of the Book of Isaiah
While it is unclear if the prophet Isaiah himself was sawn in two, it undeniable that liberal critical have attempted to saw in two the Book of Isaiah. A Jewish commentator named Ibn Ezra was the first to say it might have been two books in the eleventh century, but no one else doubted that it was one book until liberal higher critics split it at chapter 40 starting with J.C. Doederlein did in 1795. Some said there was a third Isaiah starting at chapter 56. Some said there were even more than three Isaiahs. Two arguments for saying it was two books was that Cyrus is prophetically mentioned; this is considered impossible for someone who denies that God can give prophecy of the future. Second, the style of Isaiah 40-66 is more poetic. But even J.R.R. Tolkien has extensive poetic parts in Lord of the Rings. Shakespeare and Milton also had a wide variety of styles. Paul also had poetic parts in his letter. Finally, Isaiah had a long ministry, over 40 years, and a person’s style can adapt with age.
Let’s look at the distribution of prominent terms in Isaiah.
|
Key terms |
Isaiah 1-39 |
Isaiah 40-66 |
Rest of the O.T. |
|
Holy One of Israel |
12 |
13 |
6 |
|
Prominence of the Lord’s future temple |
6 |
5 |
7+ |
|
vision 35 |
|
|
68 |
|
saw 48 |
|
|
|
|
House of Jacob |
5 |
2 |
9 |
|
God’s holiness 6 |
|
|
|
|
LORD of the Sabbath 62 |
|
|
|
|
Woe (‘oy / hoy) 22 |
|
|
|
|
Peace |
11 |
15 |
305 |
|
Joy |
13 |
19 |
148 |
|
Stone |
|
|
|
|
Light |
|
|
|
|
Thornbush |
1 |
1 |
0 |
|
child/children |
|
|
|
|
Salvation |
8 |
18 |
89 |
|
Servant songs |
0 |
4 |
0 |
|
the branch theme 4 |
|
|
|
|
comfort theme |
1 |
13 |
many |
See The Bible Knowledge Commentary : Old Testament p.1029-1030,1035,1038,1-39, The Expositor's Bible Commentary vol.6 p.10-12,16-17,22, and the Believer’s Bible Commentary p.935-937 for more.
Historically, here are the Christian Pre-Nicene Writers who refer to verses in Isaiah. The underlined ones say by Isaiah. All of them assume Isaiah was one unified book.
|
Clement of Rome (97/98 A.D.) |
Commodianus (c.240 A.D.) |
|
Epistle of Barnabas (c.70-130 A.D.) |
Origen (225-254 A.D.) |
|
2 Clement (120-140 A.D.) |
Novatian (250/4-256/7 A.D.) |
|
Polycarp (100-155 A.D.) |
Origen (225-254 A.D.) |
|
Justin Martyr (c.138-165 A.D.) |
Against Novatian (c.246-258 A.D.) |
|
Hegesippus (170 A.D.) |
Cyprian of Carthage (c.246-258 A.D.) |
|
Tatian’s Diatessaron (c.172 A.D.) |
Firmilian of Caesarea (256 A.D.) |
|
Melito/Meleto of Sardis (170-177/180 A.D.) |
Pontius (after 258 A.D.) |
|
Athenagoras (177 A.D.) |
Dionysius of Alexandria (246-256 A.D.) |
|
Theophilus of Antioch (168-181/188 A.D.) |
Adamantius (c.300 A.D.) |
|
Irenaeus of Lyons (182-188 A.D.) |
Victorinus of Petau (martyred 304 A.D.) |
|
Clement of Alexandria (193-217/220 A.D.) |
Peter of Alexandria (306,285-/311 A.D.) |
|
Tertullian (198-220 A.D.) |
Methodius (270-311/312 A.D.) |
|
Theodotus, probable Montanist (ca.240 A.D.) |
Lactantius (c.303-c.325 A.D.) |
|
Hippolytus (222-235/6 A.D.) |
Eusebius of Caesarea (c.318-325 A.D.) |
Even early manuscripts of Isaiah, centuries before Christ, do not show a trace of separate books.
|
Dead Sea Scroll 1QIsa(a) (207-107 B.C.) all of Isaiah except for some of the page bottoms |
|
Dead Sea Scroll 1Q8 (=1QIsa(b)) - (100 B.C. to 100 A.D.) |
|
Dead Sea Scrolls 4Q55 to 4Q68, 4q69a, 4Q62 |
|
Dead Sea Scroll 4Q69b (=4QIs(r)) |
|
Dead Sea Scroll 5Q3 (=5QIsa) |
|
Dead Sea Scroll Isaiah (3Q4) is a commentary on Isaiah |
|
Theodotion the Jew’s OT Translation |
|
Vaticanus (=B) (325-350 A.D.) |
|
Sinaiticus (Si) (340-350 A.D.) |
|
Alexandrinus (=A) (c.450 A.D.) |
There are 23 separate copies preserving every single verse of Isaiah among the Dead Sea scrolls.
Among the Dead Sea scrolls, the Great Isaiah Scroll is very interesting in that it has eleven places where there is what appears to be a sideways Tau (or Chi) Greek letter next to passages that are Messianic. It might be because Chi was the first letter of the Greek word for Christ. This does not prove Christian influence though, because “Christ” was recognized by Jews before Jesus' time as the Greek translation of Messiah or anointed one. These eleven passages are Isaiah 32:1ff; 42:1ff; 42:5ff; 42:19ff; 44:28; 49:5-7; 55:3-4; 56:1-2; 56:3ff; 58:13ff; 66:5ff. See Jay P. Green’s Literal Translation p.976 and The Archaeology of the New Testament p.346-348 for more info.
Finally, the Septuagint translation of Isaiah between 200-100 B.C, which was fairly close to the Masoretic text, shows it as one book.
The New Testament quotes from Isaiah are more than all the other Old Testament books combined. If you believe the New Testament is God’s inerrant word, then these are all by Isaiah.
|
Verses in the New Testament quoting from “Isaiah” |
|
|
Isaiah 1:9 |
Romans 9:29 “And as Isaiah said before” |
|
Isaiah 6:9 |
Luke 8:10f (anonymous) |
|
Isaiah 6:9-10 |
Matthew 13:14-15 “the prophecy of Isaiah is fulfilled” |
|
Isaiah 6:9-10 |
Mark 4:12 (anonymous) |
|
Isaiah 6:9-10 |
Luke 8:10 (anonymous) |
|
Isaiah 6:9-10 |
Acts 28:27 “The Holy Spirit spoke rightly through Isaiah the Prophet to our fathers” |
|
Isaiah 6:10 |
John 12:39-40 “Isaiah said again” |
|
Isaiah 8:14 |
Romans 9:33 “As it is written” |
|
Isaiah 8:14 |
1 Peter 2:8 “Therefore it is also contained in Scripture” ,,, “and” |
|
Isaiah 8:17,18 |
Hebrews 2:13 [Jesus] “saying” |
|
Isaiah 9:1-2 |
Matthew 4:14-16 “spoken by Isaiah the prophet” |
|
Isaiah 10:22-23 |
Romans 9:27-28 “Isaiah also cries out” |
|
Isaiah 11:10 |
Romans 15:12 “Isaiah says” |
|
Isaiah 13:10; Joel 2:31 |
Matthew 24:29 (anonymous allusion) |
|
Isaiah 13:10; Joel 2:31 |
Mark 13:24 (anonymous allusion) |
|
Isaiah 22:13 |
1 Corinthians 15:32 (anonymous) |
|
Isaiah 22:22 |
Revelation 3:7 (anonymous allusion) |
|
Isaiah 25:8 |
1 Corinthians 15:54 “the saying that is written” |
|
Isaiah 28:16 |
Romans 10:11 “For Scripture says” |
|
Isaiah 28:16 |
Romans 9:33 “As it is written” |
|
Isaiah 28:16 |
1 Peter 2:6-7 “Therefore it is also contained in Scripture” |
|
Isaiah 29:10 |
Romans 11:8 “Just as it is written” |
|
Isaiah 29:13 |
Matthew 15:7-9 “Well did Isaiah prophesy about you” |
|
Isaiah 29:13 |
Mark 7:6-7 “Well did Isaiah prophesy of you” |
|
Isaiah 29:14 |
1 Corinthians 1:19 “For it is written” |
|
Isaiah 40:3 |
Matthew 3:3 “spoken of by the prophet Isaiah” |
|
Isaiah 40:3 |
Mark 1:2-3 “written in the prophets” |
|
Isaiah 40:3 |
John 1:23 “as the prophet Isaiah said” |
|
Isaiah 40:3-5 |
Luke 3:4-6 “written in the book of the words of Isaiah the prophet” |
|
Isaiah 40:6-8 |
1 Peter 1:25 “because” |
|
Isaiah 40:13 |
Romans 11:34 (anonymous) |
|
Isaiah 40:13 |
1 Corinthians 2:16 (anonymous) |
|
Isaiah 42:1-4 |
Matthew 12:17-21 “that it might be fulfilled which was spoken by Isaiah the prophet” |
|
Isaiah 42:7 |
Luke 4:18-19 “book of the prophet Isaiah…” |
|
Isaiah 49:6 |
Acts 13:37 “for the Lord has commanded us” |
|
Isaiah 49:8 |
2 Corinthians 6:2 “For He [God] says” |
|
Isaiah 49:8-9 |
Luke 4:18-21 handed the book of the prophet Isaiah” |
|
Isaiah 52:5 |
Romans 2:24 “as it is written” |
|
Isaiah 52:5 |
Romans 15:21 “As it is written” |
|
Isaiah 52:11 |
2 Corinthians 6:17 (implied) “Says the LORD Almighty” |
|
Isaiah 53:1 |
John 12:38 “Isaiah the prophet” |
|
Isaiah 53:1 |
Romans 10:16 “For Isaiah says” |
|
Isaiah 53:4 |
Matthew 8:17 “spoken by Isaiah the prophet” |
|
Isaiah 53:7-8 |
Acts 8:32-33 “he was reading Isaiah the prophet… The place in Scripture” |
|
Isaiah 53:9 |
2 Peter 2:22 (anonymous) |
|
Isaiah 53:12 |
Mark 15:28 “So the Scripture was fulfilled which says” |
|
Isaiah 53:12 |
Luke 22:37 “it/which is written” |
|
Isaiah 54:1 |
Galatians 4:27 “For it is written” |
|
Isaiah 54:13 |
John 6:45 “it is written in the prophets” |
|
Isaiah 55:3 |
Acts 13:34 “He [God] has spoken thus” |
|
Isaiah 56:7 |
Matthew 21:13 (anonymous) |
|
Isaiah 56:7 |
Mark 11:17 “Is it not written” |
|
Isaiah 56:7 |
Luke 19:46 “It is written” |
|
Isaiah 59:7 |
Romans 3:17 (anonymous) |
|
Isaiah 59:20-21 |
Romans 11:26-27 “As it is written” |
|
Isaiah 61:1-2 |
Luke 4:17-19 “He was handed the book of the prophet Isaiah….” |
|
Isaiah 64:4 |
1 Corinthians 2:9 “But it is written” |
|
Isaiah 65:1 |
Romans 10:20 “But Isaiah is very bold and says” |
|
Isaiah 65:2 |
Romans 10:21 “But to Israel he [Isaiah] says” |
|
Isaiah 66:1 |
Matthew 5:34 (anonymous allusion) |
|
Isaiah 66:1 |
Acts 7:49-50 “as the prophet says” |
|
Isaiah 66:24 |
Mark 9:44, 48, 48 (anonymous) |
Of course, there are additional Messianic passages not mentioned in the New Testament. See Jay P. Green’s Literal Translation p.976 for more info.
1. In Isa 1:1, did Isaiah have just one vision from God, or multiple visions?
2. How does Isa 1:1-31 read like a court trial?
3. In Isa 1:2, since God’s children rebelled, and God is a good father, can Christians be good parents if their children go wrong?
4. In Isa 1:5-7, how was this destruction fulfilled?
5. In Isa 1:5, under what circumstances does discipline not work.
6. In Isa 1:8, what does it mean that the daughter of Zion is left as “a lodge in a garden of melons”?
7. How does Isa 1:9 relate to Rom 9:29?
8. In Isa 1:11-17 and Jer 6:20, why is God criticizing sacrifices, assemblies, and even prayer, since God commanded these in the Torah?
9. In Isa 1:15, doesn’t the all-knowing, all hearing God hear everyone’s prayers?
10. In Isa 1:18, how should we take time to reason with God?
11. In Isa 1:18, how could God forgive sin, since Christ had not come yet?
12. In Isa 1:21-23 what is interesting about Isaiah’s literary style here?
13. In Isa 1:21, why do some places have so many unrighteous people and murderers?
14. In Isa 1:23, why is it wrong that everyone loves bribes/gifts and follows after rewards?
Isaiah 2 – The Destiny, Sin, and Future Terror of Jerusalem
1. Why is Isa 2:1-4 very similar to Mic 4:1-3?
2. In Isa 2:2, when did Isaiah say the Last Days were?
3. In Isa 2:2,4; 11:9; 25:6-7; 27:13; 30:29; 56:7; 57:13; 65:11,25; 66:20, Ezek 40-43, why do you think Isaiah emphasizes the prominence of the Lord’s Temple in the Millennium?
4. In Isa 2:4, in the last days why will God need to settle disputes between peoples?
5. In Isa 2:4 what kind of plows did they have back then?
6. In Isa 2:4 and Mic 4:3, will people turn their swords into plowshares, etc., or will they turn their plowshares into swords in Joel 3?
7. In Isa 2:6, why does it refer to children?
8. In Isa 2:6-9 and Mic 5:10-14, why did God forsake the House of Jacob?
9. In Isa 2:6, why is it crazy that they were consulting soothsayers?
10. In Isa 2:9f, why does Isaiah ask God not to forgive them?
11. In Isa 2:20 what is strange about gold and silver here?
Isaiah 3 – The Immediate Judgment of Jerusalem
1. In Isa 3:4, why will children and babes be their rulers?
2. In Isa 3:4, why would people put up with having immature rulers?
3. In Isa 3:7, why would someone decline to be their ruler?
4. In Isa 3:12, was it a rebuke that women (literally “daughters”) would rule over them?
5. In Isa 3:14; 5:1,7; Ps 80:8-18; Jer 2:21; 12:10; Ezek 15:6-8; Hos 10:1, what is meant by the metaphor of the leaders destroying God’s vineyard?
6. In Isa 3:14 how can a Christian leader be a good keeper of God’s vineyard, or a bad one?
7. In Isa 3:14-16 what responsibility do we have that the rich not become richer at the expense of the poor becoming poorer?
8. In Isa 3:15, how can someone “grind the faces of the poor”?
9. In Isa 3:15, what is a bit scary about calling God the Lord of hosts?
10. In Isa 3:16, what are “mincing steps”?
11. In Isa 3:16,18, how did the women “make a tinkling with their feet?
12. In Isa 3:18-23 and 1 Pet 3:3-5, at what point does being fashionably well-dressed cross the line into sin?
13. In Isa 3:18, why are necklaces like the moon mentioned?
Isaiah 4-5:10 – The Few Holy Survivors and the Song of the Vineyard
1. In Isa 4:1, when will seven women ask one man to marry them?
2. In Isa 4:1, why would a woman at this time consider it a disgrace to be unmarried?
3. In Isa 4:2; 11:1-4 is the branch Jesus?
4. In Isa 4:3, when will all in Jerusalem be Holy?
5. In Isa 5:1-7, what is the point of the parable about the owner and the vineyard?
6. In Isa 5:1-7, God delights when people turn around and repent, but just how bad do a people have to be before God say, “it’s too bad, I am going to have the nation destroyed”?
7. In Isa 5:2, why would someone dig up a vineyard to clear the stones with a hoe, instead of a plow?
8. In Isa 5:4, how are some things like “stink fruit”?
9. In Isa 5:7, what are the plays on words (puns) here?
10. In Isa 5:8-23, what are the six woes and how are they connected?
11. In Isa 5:8, what was wrong with joining house to house, somewhat like apartments or a large mansion?
12. In Isa 5:10, how much is this?
Isaiah 5:11-30 – Stink fruit and its Ruin
1. In Isa 5:12, is this negative mention of instruments at drinking feasts a criticism of all use of mechanical instruments of music?
2. In Isa 5:14, how does Sheol enlarge itself?
3. In Isa 5:15 why does it mention humble people (or a “mean man”)?
4. In Isa 5:16, what is the relationship between holiness and righteousness?
5. In Isa 5:16, does sending people to Hell exalt God?
6. In Isa 5:18-19, what is this saying?
7. In Isa 5:21, what exactly is wrong with being wise in your own eyes?
8. In Isa 5:22-23, what is meant by this metaphor of “heroes at mixing drinks”?
9. In Isa 5:23, how do people justify the wicked for a bribe?
10. In Isa 5:24, how can people despise the word of God?
11. In Isa 5:26 why would God lift up an ensign (flag) here?
12. In Isa 5:26 and Zech 10:8, is it ill-befitting that God allegedly “hisses”, as the Muslim Ahmad Deedat claims?
13. In Isa 5:27-28, does this army refer to the Babylonians, or an army in Revelation?
Isaiah 6 – I saw the Lord! A Vision of the Most High
1. In Isa 6:1, was Isaiah physically present, or was he seeing a vision?
2. In Isa 6:1, what was the culture like in Isaiah’s time?
3. In Isa 6:1, is it the Father or the Son who is sitting on the throne?
4. In Isa 6:1-13, why is this section sandwiched in Isaiah 1-12?
5. In Isa 6:2, how many six-winged seraphs were there?
6. In Isa 6:2, are seraphim here the same as cherubim in Ezek 1:5-25; 9:3; 10:1-22; 41:18 and the four living creatures in Rev 4:6-9?
7. In Isa 6:5, why did Isaiah react as he did?
8. In Isa 6:3, why is the praise “Holy” repeated three times.
9. In Isa 6:6-7, why did a seraph take a live coal to Isaiah’s lips?
10. Was Isa 6:8-9 the start of Isaiah being a prophet, or if not, why did he say prophecies before this in Isaiah 1-5?
11. In Isa 6:9-10, what is God telling Isaiah to proclaim here?
12. In Isa 6:9-11, since God was called by God, and doing God’s work in God’s way, how successful could Isaiah expect his ministry to be?
13. In Isa 6:10 what is interesting about this verse?
14. In Isa 6:11-13, what exactly is being said here?
Isaiah 7 – Immanuel will be Born
1. Isa 7:1-17, what is the structure here?
2. In Isa 7:4, what is Isaiah specifically telling Ahaz to do?
3. In Isa 7:8, what is Isaiah prophesying about 65 years?
4. In Isa 7:8-9, what is the literary structure here?
5. In Isa 7:10-11, why was Ahaz told to ask for a sign here?
6. In Isa 7:10-12, why did Ahaz not want to ask when he was told to ask?
7. In Isa 7:13, how was Ahaz wearying God, and how can people weary God today?
8. In Isa 7:14 and Isa 8:8, does “Immanuel/Emmanuel”, meaning “God with us” or “God is with us” refer to Jesus Christ?
9. In Isa 7:14, since the Messiah will be called Immanuel, why was He called Jesus in Luke 1:31?
10. Does Isa 7:14-16 refer to the king of Assyria, Hezekiah, or to Jesus?
11. In Isa 7:14-16, since the Hebrew words ha almah could mean “the young maiden” as well as “the virgin”, why does Matt 1:23 say Isaiah 7:14-16 speaks of a virgin having a son? Was that not fulfilled in Isaiah’s time?
12. In Isa 7:14, who was the woman in travail at this time?
13. In Isa 7:20, is it ill-befitting that God should be called a “barber”, as the Muslim Ahmad Deedat claims?
Isaiah 8 – Dark Times before a Bright Future
1. In Isa 8:1-9:4, what is the structure of this section?
A: The structure is rather complicated.
Prophecy of a time of darkness
Isa 8:1-4 First oracle of Quick to plunder, quick to spoil
Isa 8:5-10 Second oracle: A gentle river or a raging River
Isa 8:11-15 Third oracle: The stumbling block
Isa 8:16-18 Reflect: Bind up the words of the prophecy and hopefully wait
Isa 8:19-22 Reflect: Ignore that false prophets and listen to God’s words.
After this, a prophecy of a time of light
Isa 9:1 Reflect: No more gloom: the dawn is coming
Isa 9:2-7 Fourth oracle: Those walking in darkness have seen a great light
2. In Isa 8:1 should this word be translated as “scroll” or “tablet”?
3. In Isa 8:1-4, why would Isaiah name his son Maher-Shalal-Hash-Baz and have this name written down?
4. In Isa 8:2 and 2 Ki 10:10-12, what do we know about this Uriah?
5. In Isa 8:3, who is the prophetess? Did she prophecy too?
6. In Isa 8:6, what are the waters of Shiloah?
7. In Isa 8:8, how does the word “Immanuel” relate to Jesus?
8. In Isa 8:12, how do you tell if a conspiracy is involved or not?
9. In Isa 8:14, how is God a sanctuary?
10. In Isa 8:18, when was this prophecy fulfilled?
12. In Isa 8:19-20, what exactly is wrong with asking for advice from fortune-tellers and spiritists?
13. In Isa 8:19-20, does this relate to Mormonism?
Isaiah 9 – A Wonderful Birth Announcement
1. Do Isa 9:1 and Isa 9:2 belong together, or was Mt 4:14-16 incorrect to put these together?
2. In Isa 9:1-2, how was it fulfilled that the Galilee of the Gentiles would be honored?
3. Could Isa 9:1,6,7 refer to Baha’u’llah of the Baha’is since Jesus did not have the government on His shoulders (Baha’u’llah and the New Era p.261-262)?
4. In Isa 9:6, what does Wonderful (pele’ in Hebrew) mean here?
5. In Isa 9:6-8, does this refer to the Christ?
6. In Isa 9:6, how did Jesus bring peace since the world is not peaceful today?
7. In Isa 9:6, how can Jesus be called the “Everlasting Father” and the Trinity be true?
8. In Isa 9:6, since Jesus is “Mighty God”, is this different from “Almighty God”?
9. In Isa 9:6, could “might God” really just mean “god-like hero”?
10. In Isa 9:6, is there evidence that Jews considered this to be a prophecy of the Messiah?
11. Why does Isa 9:8-10:4 put these verses of distress and doom right after these verses of promises?
12. In Isa 9:10, what is the meaning of “bricks falling down”?
13. In Isa 9:14-16, why does Isaiah refer to the head and tail?
14. In Isa 9:19, why are people fuel for the fire?
Isaiah 10 – Government Sins
1. In Isa 10:1-3, how do people make unjust laws?
2. In Isa 10:1-3, if a law is passed that does not contradict the Bible, is that law necessarily OK?
3. In Isa 10:5-15, what is the structure of this poem here?
A: This is similar to a chasm, except that there are two parallel (instead of symmetric) parts.
10:5 Assyria: The Lord’s instrument for His purposes
- 10:6-11 The different motives of the Lord and Assyria
- - 10: 6 The Lord wants just punishment
- - 10:7-11 Assyria wanted world conquest
- 10:12-14 The different assessments of the Lord and Assyria
- - 10:12 The Lord saw pride and punishment
- - 10:13-14 Assyria saw their own ability and success
10:15 Assyria: A tool of the Sovereign Lord
See J. Alec Motyer’s The Prophecy of Isaiah p.112-113 for more info.
4. In Isa 10:5, how could God use Assyria since Assyria was so wicked and cruel?
5. In Isa 10:12, how and why did God punish the lions of Assyria?
6. In Isa 10:13-14, what is unusual about the style of these verses?
7. What is Isa 10:14 saying about the Assyrian attitude?
8. In Isa 10:15, how does an axe raise itself against the axe-user like the Assyrians raised themselves against God?
9. In Isa 10:16-34 what is the structure of these verses?
A: This is a parallel section.
10:16-23 The Lord of armies will judge
- 10:16-19 God will judge Assyria, leaving only a remnant
- 10:20-23 God will judge Israel and a remnant will return
10:24-34 The Lord of armies will act powerfully
- 10:24-26 Protect and preserve the remnant of Israel
- 10:27-34 Judge and destroy the Assyrians
See J. Alec Motyer’s The Prophecy of Isaiah p.115 for more info.
10. What is Isa 10:16f-19 saying about a fire here?
11. In Isa 10:17-18, what are the two ways to look at this metaphor?
12. In Isa 10:19, what does it mean that a child can count them?
13. In Isa 10:20-22, what happened to the “ten lost tribes” of Israel?
Isaiah 11 – The King of the Millennium
1. In Isa 11:1-3, does this refer to the future Messiah and the Millennium?
2. In Isa 11:2-4a, 5, while this directly refers to the Messiah ruling over us, how does this also relate to the ideal government leaders?
3. In Isa 11:1,4 Isa 9:18-19, and Isa 10:33-34, what does do these metaphors of wood mean?
4. Could Isa 11:1-10 refer to Baha’u’llah of the Baha’is, because part of that has not been fulfilled yet? For example, slaying the wicked, lion and ox lying down together, etc. (Some Answered Questions p.62-66 and Baha’u’llah and the New Era p.266-267)
5. In Isa 11:1,10, how is Christ both the shoot and the root of Jesse?
6. In Isa 11:4, how does Jesus reprove with equity for the meek and still rule the earth with the rod of his wrath?
7. In Isa 11:5, how is righteousness the girdle of the Branch?
8. In Isa 11:6-8, when will these animals all get along?
9. In Isa 11:11, when will God reward the remnant “a second time”?
10. In Isa 11:13-14, when will the regathered Israelites swoop down on the lands of Philistia, Edomites, Moab, and subject the Ammonites?
11. In Isa 11:15, what is the Egyptian Sea?
12. In Isa 11:16, why will there be a highway made for the remnant of God’s people?
Isaiah 12 – The Song of the Millennium
1. In Isa 12:1, what will be the response of Christians when the Millennium comes?
2. In Isa 12:1-6, what is the structure of this song?
A: This is a well-crafted song, some of which cannot be seen in English.
a1 Isa 12:1a A male individual
- a2 Isa 12:1b Will testify that God’s anger has turned to comfort
- - a3 Isa 12:2 He will sing a song of thanksgiving
b1 The community of the saved
- b2 Isa 12:4b-5 They will praise God and proclaim to the nations
- - b3 Sing because of the Lord’s excellent works and knowledge throughout the earth
c1 A female individual
- c2 Will cry out and shout
- - c3 Because the Holy One is great and in our midst
See J. Alec Motyer’s The Prophecy of Isaiah p.127 and The Expositor’s Bible Commentary vol.6 p.93-94 for more info.
3. In Isa 12:6, why is this a feminine individual in the Hebrew?
4. In Isa 12:2 what are the benefits of salvation here?
5. In Isa 12:3, how do the joyous draw water out of the wells of salvation?
6. Does Isa 12:3, support the Catholic concept of stores of grace?
7. In Isa 12:5-6, what are two different reasons for praise flowing out of our heart?
8. In Isa 1-12, in summary, what is this about?
Isaiah 13:1-14:23 – God’s Judgment on Babylon
1. In Isa 13:1,20-22, 14:14, was this permanent destruction of Babylon fulfilled prior to Christ, or will this be fulfilled in the future?
2. In Isa 13:2, why is Babylon called the “gate of the nobles” here?
3. In Isa 13:9, is God fierce?
4. In Isa 13:17, why does it say the Medes did not care for silver or gold?
5. In Isa 14:1-17, has this prophecy about Jacob been fulfilled already?
6. In Isa 14:9-11, what is this saying about the dead?
7. In Isa 14:11-15, who is the Day Star, Son of Dawn here?
8. In Isa 14:12-16, does this refer to Satan (Lucifer), or to an earthly king of Babylon?
A: It almost certainly refers to Satan, also called Lucifer. The pride and cruelty here do not fit any king of Babylon from Isaiah's time onward. Here were the kings of Babylon.
627-605 B.C. Nabopolassar (Nabu-apal-usur)
605-Aug/Sept./562 B.C. Nebuchadnezzar II (Nabu-kudurri-usur) He was powerful, but not very cruel compared to the Assyrians.
562-560 B.C. Evil-Merodach (Amel-Marduk)
Nebuchadnezzar’s son
560-556 B.C. Neriglissar (Nergal-Sharezer)
Nebuchadnezzar’s son-in-law
556 B.C (2 months) Labashi-Marduk - From this time on, Babylon felt very threatened by the rising power of the Medes and Persians
556-539 B.C. Nabonidus (Nabu-na’ia)
553-10/539 B.C. Belshazzar (Bel-shar-usur) (co-regent)
539 B.C. Persians capture Babylon. Gubaru, a Persian general, is called the king of Babylon. Gubaru was actually a former Babylonian governor who defected to the Persians and used treachery to pretend to go back to Babylon and betray them.
522 B.C. Babylon revolts against the Persians.
521 B.C. Babylon revolts against the Persians again.
518 Darius Hystapes attacks Babylon
464 B.C. Babylon revolts against the Persians a third time, and we don’t hear any more from Babylonians after that, only the Persians who ruled that district.
Finally, in Luke 10:18 Jesus is alluding to Isaiah 10:18, except for lightning instead of dawn-bringer (Heosphoros), so Jesus identified this as Lucifer.
See Encyclopedia of Bible Difficulties p.268-270, When Critics Ask p.268-269, J. Alec Motyer’s The Prophecy of Isaiah p.141, and The Bible Knowledge Commentary : Old Testament p.1326 for more info.
See Today's Handbook for Solving Bible Difficulties p.144,175 for a contrary view, that Isaiah 14 refers only to the king of Babylon, not Satan. However, 735 Baffling Bible Questions Answered p.168 points out that Jesus so obviously alluded to Isaiah 14 in Luke 10:18 that it does mean Lucifer as well as the king of Babylon.
9. In Isa 14:13-14, what is the dominant phrase here?
10. In Isa 14:13, what does the phrase, “in the sides of the north” mean?
11. In Isa 14:21, why do children die for the sins of the fathers, since Ezek 18:2,19-20 says they should not?
12. In Isa 14:23, what animal is mentioned here?
13. In Isa 14:23, what is “the broom of destruction”?
Isaiah 14:24-16:14 – Judgment on Assyria, Philistia, and Moab
1. In Isa 14:28, what does the word “burden” mean here?
2. In Isa 14:29-32, why are the Philistines mentioned here?
3. In Isa 16:2, what is the significance of the town of Sela the fords of Arnon?
4. In Isa 16:2 and Isa 16:14 what time period does this refer to?
5. In Isa 16:5, why would Judah turn down an offer to help another people in need?
6. In Isa 16:7-9, what is interesting about the list of Moabite towns here?
7. In Isa 16:9,11 what is significant about the feelings in these verses?
8. In Isa 16:14, when did this three year period of Moab’s rapid decline occur?
9. In Isa 16:14, why is a “hired worker” mentioned here?
Isaiah 17-18 – Judgment on Damascus, and Ethiopia
1. In Isa 17:1-3, what exactly happened to Damascus and the cities of Syria?
2. In Isa 17:5-6, what is significant about the Valley of Rephaim?
3. In Isa 17:10-11, why are plantings to a strange god mentioned?
4. In Isa 17:10, what are some reasons people forget their Savior?
5. In Isa 17:11, how should we respond when good things are lost forever?
6. In Isa 18:1, should it be “whirring wings” or sailing ships” as the NEB has?
7. In Isa 18:1-2, what is significant about Ethiopia here?
8. In Isa 18:5, should it be “unripe grape” or “flower” here?
Isaiah 19-20 – Judgment on Egypt
1. In Isa 19:2-3, when did this civil war among Egyptians occur?
2. In Isa 19:4-10, when would the Nile and other rivers dry up?
3. In Isa 19:16-17, why is Egypt going to be “shamed” here?
4. In Isa 19:17, when and how was the land of Judah a terror unto Egypt?
5. In Isa 19:18, when did five cities of Egypt speak the language of Canaan?
6. In Isa 19:18, which city was called the city of destruction?
7. In Isa 19:19, when was there an altar to the Lord in the Middle of Egypt?
8. In Isa 19:20, how did a great savior save Egypt?
9. In Isa 19:22, when did the Lord strike Egypt, and when did God heal it?
10. In Isa 19:23, when was the highway between Egypt and Assyria built?
11. In Isa 20:1 (KJV), who is “Tartan”?
12. In Isa 20:2-3, why did God command Isaiah to walk around without clothes? (The Muslim Ahmad Deedat brought this up.)
Isaiah 21 – Babylon and Arabia
1. In Isa 21:1-10, what is the structure of this oracle?
2. In Isa 21:1, what is the wilderness by the sea since there is no ocean near Babylon?
3. In Isa 21:5, why were shields “anointed” back then?
4. In Isa 21:7, is the rider on “donkeys” Jesus, and the rider on “camels” Mohammed, as some Muslims claim?
5. In Isa 21:11, why is this word translated either as Dumah or Edom?
6. In Isa 21:13,16-17, where were Dedan, Tema, and Kedar?
7. In Isa 21:13, does the phrase “the burden upon Arabia” means that “God has imposed upon Arabs, the duty to deliver His Message to mankind” as the Muslim Ahmad Deedat claims?
8. In Isa 21:16, what does a year of a hired worker mean?
9. Do Isa 21:13-17 and Isa 42:10-11 refer to the Battle of Badr, where a few [allegedly] ill-armed Muslims miraculously defeated the mighty men of Kedar [allegedly] (Quraish) of Mecca?
10. In Isa 21:16-17, when was this prophecy of Kedar fulfilled?
Isaiah 22 – Partying while the prophet weeps
1. In Isa 22:1-3, why is God chastising Jerusalem here?
2. In Isa 22:2, which city is referred to here?
3. In Isa 22:5, what is the valley of vision?
4. In Isa 22:13, what is the context of this statement, “Let us eat and drink, for tomorrow we shall die”?
5. In Isa 22:15-19, what did Shebna do wrong that he is singled out?
6. In Isa 22:16, what was wrong with Shebna making a grave for himself?
7. In Isa 22:16, what are some ways believers today can make a legacy for themselves, when they should be harvesting and discipling for the kingdom?
8. In Isa 22:20-25, why would Eliakim be broken off?
9. What does Isa 22:25 refer to?
Isaiah 23 – Tyre, Trading their Soul for Judgment
1. In Isa 23:1-13, what is the structure of this chapter?
2. In Isa 23:1-18, why does the city of Tyre get special mention?
3. In Isa 23:1-18, what is different about the Phoenicians vs. the other nations mentioned earlier?
4. In Isa 23:1,6,10,14, how is Tarshish related to Tyre?
5. In Isa 23:2,4, why is Sidon [Zidon] mentioned in relation to Tyre?
6. In Isa 23:8, what does the “crowning city” or “bestower of crowns” mean?
7. In Isa 23:15-17, when was this seventy-year captivity of Tyre?
Isaiah 24 – Trapped in the Finale: When Hope is Gone
1. What is the structure of Isa 24:1-23?
2. In Isa 24:1-4, when will the earth (or land) be made empty?
3. In Isa 24:5, since the people changed the ordinances, does that mean the Old Testament was corrupted?
4. In Isa 24:10, which city is the city of confusion?
5. In Isa 24:14-16a, how do we praise God in the middle of the storm?
6. In Isa 24:18, what are the “windows on high”?
7. In Isa 24:21-22, when will the host of the high on high be punished?
8. In Isa 24:23, how will the sun and moon be shamed?
9. In Isa 24:34, what are ways today that people have no hope?
10. In Isa 24:34, how do you share the gospel with people, such as many prisoners, who have no hope?
Isaiah 25-26 – The redeemed and their song
1. In Isa 25:1-27:6, what are the four “echoes” of this celebration song?
2. In Isa 25:1-2, how is this destruction “a wonderful thing”?
3. In Isa 25:6, what are “wines on the lees” or aged wine?
4. In Isa 25:7b-8a, what is the covering over all the peoples?
5. In Isa 25:11a, who is the swimmer in this metaphor?
6. In Isa 25:11a, how is this metaphor applicable to some people today?
7. In Isa 25:11 and Isa 26:5, why is God so intent on humbling the proud?
8. In Isa 26:1-26, at a high level what does this song say about our worship?
9. In Isa 26:3, how does God keep people in perfect peace when their mind is steadfast?
10. In Isa 26:7-8, how are the paths of the righteous level and smooth?
11. In Isa 26:8-9, how do we cultivate an attitude of yearning for God?
12. In Isa 26:10f, do the wicked not behold the majesty of the Lord, or will everyone behold God's glory as Isa 40:5 says?
13. Why does Isa 26:13-14 say the wicked who are dead will not rise and the memory of them will be gone?
14. In Isa 26:19, what does this say about resurrection?
Isaiah 27 – Prosper when surrounded by strong foes
1. In Isa 27:1-13, what is the structure of this chapter?
2. In Isa 27:1-3, why is the serpent Leviathan being punished here?
3. In Isa 27:2,6 how can we be a fruitful vineyard in God’s eyes today?
4. Why is Isa 27:10-11 after Isa 27:2-3,6?
5. In Isa 27:12 what is the stream of Egypt and the River?
6. In Isa 27:13, is this the trumpet of 1 Thess 4:17?
Isaiah 28 –Woe to relying on Egypt instead of the Lord
1. In Isa 28:1, what exactly is the meaning of “woe” as used here?
2. In Isa 28:1,4, what is the significance of the phrase “glory heart is a fading flower, set at the head of a fertile valley”?
3. In Isa 28:4, what is “hasty fruit” or “first-ripe fig”?
4. In Isa 28:5, what is a “diadem”?
5. In Isa 28:7-8, to what extent should believers be concerned about the private conduct of political leaders?
6. Does Isa 28:10-13 refer to Arabic since it speaks of people with a stammering tongue?
7. In Isa 28:11, what is the significance of stammering lips and another tongue?
8. In Isa 28:11-14, what do you do when some people tell you they don’t want to hear your urgent message of warning? But what should you do?
9. In Isa 28:13, what does this mean?
10. In Isa 28:16, how does the foundation stone relate to Christ?
11. In Isa 28:21, what is God’s “strange work” or “alien task”?
12. In Isa 28:23-29, what is the point of the caraway, cumin, and other seeds?
Isaiah 29 – Wildfire on the altar hearth; Woe to the Routine of Arial
1. In Isa 29:1-2,7, why is Jerusalem called “Ariel” here?
2. In Isa 29:1, what is the meaning of this verse?
3. In Isa 29:1-2, what are some things people today do over and over again, that God needs to “break up the routine” and get them to ponder bigger things?
4. In Isa 29:2 what is unusual about this word choice?
5. In Isa 29:4, could this refer to the Book of Mormon, as some Mormons claim?
6. In Isa 29:4, what does this mean?
7. In Isa 29:7-8, when will this miraculous deliverance of Jerusalem occur?
8. In Isa 29:10-13, what does not being able to read the book mean?
9. In Isa 29:13, how are some one’s lips able to draw near to God, but their heart is far away?
10. In Isa 29:16 and Ezek 16:34, how do some people today have things “upside down” or “turned around”?
11. In Isa 29:22, is this talking about the individual person Jacob, or Israelites descended from Jacob?
12. In Isa 29:22-24, how do people respond when they barely escape disaster?
Isaiah 30 –Woe to those who go to Egypt without God
1. In Isa 30:1-14, what plans were they making here without God?
2. In Isa 30:4, where is the city of “Hanes”?
3. In Isa 30:6-7, what is Isaiah talking about the Negev (South) here?
4. In Isa 30:7, should this say “strength” or “Rahab”?
5. In Isa 30:10, how could people only ask for prophets to tell them what they want to hear, and does this ever happen today?
6. In Isa 30:14, why are the Israelites compared to pottery?
7. In Isa 30:18-26, why is this “consolation passage” here?
8. In Isa 30:21, does this refer to the Holy Spirit given to Christians?
9. In Isa 30:22, 42:17, should we defile and destroy all images of idols?
10. In Isa 30:22, why is it important not to have idol images in your house?
11. In Isa 30:26, in the future will the light of the sun and moon increase, or will it decrease as Isa 24:23 says?
12. In Isa 30:27-28, how do these four metaphors of God’s wrath differ?
13. In Isa 30:33, where is Topheth?
Isaiah 31-33 –Woe if you rely on Egypt, but Blessed if you rely on the Lord
1. In Isa 31:1, when should we make the best plans and alliances we can and when should we not and trust in God instead?
2. In Isa 31:4, does the lion represent God or Assyria?
3. In Isa 31:4-6, what can we learn about God’s actions?
4. In Isa 31:8, when was this prophecy about the Assyrian army fulfilled?
5. In Isa 32:6-8, how do some keep the hungry to stay hungry and the thirsty to stay thirsty?
6. In Isa 32:6-8, what is interesting about the structure of this poem?
7. In Isa 32:9,10, Am 6:3-7, why can it be wrong to be complacent, or at ease and carefree?
8. In Isa 32:14, how can this be destroyed forever, since Isa 32:15 says it will come back?
9. In Isa 32:15-20, when will this occur?
10. In Isa 32:16, how will judgment dwell in the wilderness and righteousness remain in the fruitful field?
11. In Isa 33:4, how is spoil gathered like the gathering of the caterpillar?
12. In Isa 33:8, who has broken a covenant here?
13. In Isa 33:9, what is the significance of mentioning Lebanon, Sharon, Bashan, and (Mount) Carmel?
Isaiah 34-35 –Woe to any nation like Assyria or Edom
1. In Isa 34:4, when will the sky be rolled up like a scroll?
2. In Isa 34:5, how is God’s sword bathed in heaven?
3. In Isa 34:5,6 and Ezek 35:15; 36:5 (KJV), why is Idumea is mentioned?
4. In Isa 34:5-6, who will the sword of the Lord be against?
5. In Isa 34:7 and Num 24:8 (KJV), why are unicorns mentioned?
6. In Isa 34:10 and Isa 2:10-21, when is this Day of the Lord?
7. In Isa 34:10, when will Edom’s smoke go up forever and ever?
8. In Isa 34:11 what is the second animal here, which the KJV translates as “bittern”?
9. In Isa 34:13 (KJV), why are dragons mentioned?
10. Could Isa 35:1,2 refer to Baha’u’llah of the Bahai’s, because it refers to the parched land being glad, and Lebanon and Carmel, where Baha’u’llah spent the last years of his life?
11. In Isa 35:5-10, when will this blooming of the desert occur?
12. In Isa 35:8, what highway is the highway of holiness?
13. In Isa 35:8, should it say, “wicked fools will not go about on it” or “the simple will not stray from it”?
Isaiah 36-37 – On Whom do you Depend?
1. In Isa 36:1, which year of Hezekiah’s reign was this?
2. How does Isa 36:1-39:8 fit in this book?
3. In Isa 36:2f, what is significant about where the Rabshakeh (field commander) was waiting for them?
4. In Isa 36:4-5, how can we tell if we are depending on God for victory in our lives?
5. In Isa 36:7, why did the Rabshakeh say Hezekiah removed the high places of God?
6. In Isa 36:11,13 weren’t God’s people only called Jews during and after the exile?
7. In Isa 36:12 and 2 Ki 18:27, is it an absurdity in the Bible absurd to say people eat and drink human waste? (The Muslim Ahmad Deedat categorically said this, using different language).
8. In Isa 36:16, how does temptation whisper in our ear today, “make life easy and surrender”?
9. In Isa 36:21 and 2Ki 17:31, where was Sepharvaim?
10. In Isa 36-37, where else is this great miracle recorded of the Assyrian army being slaughtered?
A: The Greek historian Herodotus writes that the Assyrian army was overrun by an army of mice (or rats). Not only would the rats eat the bow strings and leather straps on the shields, but the rats would also bring the plague.
Herodotus in History book 2 ch.141 p.79 says this was at Pelusium, while the Bible does not specify, except that the Assyrian army was besieging Jerusalem. Herodotus, not living in Judah might have been wrong on this detail. On the other hand, Herodotus might have been correct, while part of the Assyrian army surrounded Jerusalem another part was moving from besieging the strong fort of Lachish to the town of Libnah since they heard that the Egyptian/Ethiopian army under Tirhaka were coming. You can read similar in Josephus’ Antiquities of the Jews book 1 ch.1,5.
Herodotus of Halicarnassus wrote c.447-c.425 A.B. In his History book 2 ch.141 p.79 he writes, “The next [Egyptian/Ethiopian] king [after the blind king Anysis], I was told, was a priest of Vulcan, called Sethôs. This monarch despised and neglected the warrior class of the Egyptians, as though he did not need their services. Among other indignities which he offered them, he took from them the lands which they had possessed under all the previous kings, consisting of twelve acres of choice land for each warrior. Afterwards, therefore, when Sanacharib [Sennacherib], king of the Arabians and Assyrians, marched his vast army into Egypt, the warriors one and all refused to come to his aid. On this the monarch, greatly distressed, entered into the inner sanctuary, and, before the image of the god, bewailed the fate which impended over him. As he wept he fell asleep, and dreamed that the god came and stood at his hide, bidding him be of good cheer, and go boldly forth to meet the Arabian host, which would do him no hurt, as he himself would send those who should help him. Sethôs, then, relying on the dram, collected such of the Egyptians as were willing to follow him, who were none of them warriors, but traders, artisans, and market people; and with these marched to Pelusium, which commands the entrance into Egypt, and there pitched his camp. AS the two armies lay here opposite one another, there came in the night, a multitude of field-mice [mice or rats] which devoured all the quivers and bowstrings of the enemy, and ate the thongs by which they managed their shields. Next morning they commenced their fight, and great multitudes fell, as they had no arms with which to defend themselves. There stands to this day in the temple of Vulcan, a stone statue of Sethôs, with a mouse in his hand, and an inscription to this effect-“Look on me, and learn to reference the gods.”
This is copied from Great Books of the Western World vol.6 Herodotus – Thucydides. Published 1952. The text is from Everyman’s Library translated by George Rawlinson (1812-1902).
See also Encyclopaedia Britannica (1956) vol.11 p.512-513 for more info on Herodotus.
Berosus was an influential Babylonian-born astronomer and historian who wrote c.290-c.278 B.C. Since he wrote about 150 years later than Herodotus, we can refer to him as “the new guy”. Josephus in Antiquities of the Jews book 10 ch.4 p.214 summarized Herodotus’ account, mentioning one error Herodotus made, and concluding with “And Herodotus does indeed give us this history nay, and Berosus, who wrote of the affairs of Chaldea, makes mention of this king Sennacherib, and that he ruled over the Assyrians, and that he made an expedition against all Asia and Egypt; and says thus:-“. Then in ch.5 p.213 he quotes Berosus. ‘“Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under Rabshakeh his general in danger [by a plague,] for God had sent a pestilential distemper upon his army; and on the very first night of the siege, a hundred fourscore and five thousand, with their captains and generals were destroyed. So the king was in a great dread, and in a terrible agony at this calamity; and being in great fear for his whole army, he fled with the rest of his forces to his own kingdom, and to his city Ninevah; and when he had abode there a little while, he was treacherously assaulted, and died by the hands of his elder sons, Adrammelech and Seraser, and was slain in his own temple which was called Araske. Now these sons of his were driven away, on account of the murder of their father, by the citizens, and went into Armenia, while Assarachoddas [Esarhaddon] took the kingdom of Sennacherib.’ And this proved to be the conclusion of this Assyrian expedition against the people of Jerusalem.”
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.94-95.107 for more info.
11. In Isa 37:1-3, why did King Hezekiah tear his clothes here?
12. In Isa 37:8, why was Tirhakah called the king of Ethiopia?
13. In Isa 37:21, what is the significance of the phrase “because you have prayed”?
14. In Isa 37:29, why did God speak of putting hook in the nose of the Assyrian king?
Isaiah 38-39 – Illness and Alliance before Sennacherib
1. In Isa 38:1-39:8, when did these things occur?
2. In Isa 38:4-5, why did God reverse this prophecy?
3. In Isa 38:2 why did Isaiah turn his face towards the wall?
4. Does Isa 38:3 show that good works saved in Old Testament times?
5. In Isa 38:8, what is the significance of this miracle of the sun going back?
6. In Isa 38:12, what is the point of these two illustrations?
7. In Isa 38:9-22, what can we learn from Hezekiah's poetic prayer?
8. In Isa 38:21 and 2 Ki 20:7, how did a fig plaster (poultice) over the boil help Hezekiah recover?
9. In Isa 39:2-4, what was the significance of Hezekiah showing the Babylonian envoys everything?
10. In Isa 39:6-7, did the Babylonians later invade because Hezekiah showed them everything?
11. In Isa 39:8, was this a good thing Hezekiah said, or bad thing?
Isaiah 40 – God’s Future Comfort – for us grasshoppers
1. In Isa 40:1-44:28, many places emphasize that there is only one true God. How can the Trinity be true?
2. In Isa 40, what is interesting about the structure here?
3. In Isa 40:2, was Jerusalem's sin paid for apart from Christ’s work on the cross?
4. In Isa 40:3-4, what is the image of leveling things here?
5. In Isa 40:3-4, how would people know this was referring to John the Baptist?
6. In Isa 40:6-8, what are three things this is this saying?
7. In Isa 40:12, does God have human dimensions, as some Word-faith teachers say?
8. In Isa 40:12-14, why does this emphasize that God did not need any help or advice?
9. In Isa 40:12-14, God needed no assistance in creation, but what are some ways people try to “help God out” today?
10. In Isa 40:18,25, are we supposed to compare God with anyone or an image?
11. In Isa 40:22, what is the circle of the earth?
12. In Isa 40:22, how are people like grasshoppers compared to God?
13. In Isa 40:31, what does it mean to wait upon the Lord?
14. In Isa 40:31, exactly how does waiting on the LORD renew our strength?
Isaiah 41 – Do not fear but watch in the east
1. In Isa 41:1,5; 42:4,10,12, why are the islands significant here?
A: Islands are more remote and a bit harder to get to than other places. But there is significantly more land in the islands of the Mediterranean Sea than there is in Israel plus Lebanon. For reference, Israel today is 1.09 times the area of the U.S. state of New Jersey. Here is a breakdown.
|
Place / area |
sq. miles |
sq. km |
area vs. Israel |
|
Israel |
8522 |
22072 |
1.00 |
|
Israel + Lebanon |
12558 |
33024 |
1.5 |
|
Egypt (approx.) |
388392 |
1005929 |
45.6 |
|
Egypt arable |
14054 |
22618 |
1.5 |
|
Mediterranean Islands |
36941 |
95693 |
4.3 |
2. How should Isa 41:2a be translated?
3. In Isa 41:2, 41:25-28, who is the one from the east, and how could he come from both the east and the north?
4. In Isa 41:5, how can non-living islands be afraid?
5. In Isa 41:5-7, why is the point of making idols put in this part of Isaiah?
6. In Isa 41:7f, what is the point of mentioning nailing down the idol?
7. In Isa 41:9-14, is this Hebrew word referring to “you” singular or plural?
8. In Isa 41:14, why did God call Jacob a worm here?
9. In Isa 41:19, what kinds of trees are cedar, shitta, myrtle, oil, fir, pine, and box trees?
10. In Isa 41:22-24, what is the point here?
11. In Isa 41:25, what does it mean that one will come from the north?
Isaiah 42 – Behold! Are you expectantly looking for what God can do?
1. In Isa 42:1-17, who is the servant whom God delights in here?
2. Since Isa 42:1-4 and Mt 12:18-21 say the Messiah will not cry nor stir up or have his voice heard in the streets, ... until he establishes justice on earth, why did Jesus proclaim loudly that the Pharisees, scribes, and lawyers are hypocrites, blind guides, whitewashed tombs, etc. in Mt 23 and Lk 11:39-52?
3. In Isa 42:8-13, 18-24, how was Israel a blind and deaf servant?
4. In Isa 42:9, how does this destroy or greatly alter the liberal two-Isaiah theory?
5. In Isa 42:11, does “the villages that Kedar doth inhabit” refer to Ishmael’s offspring, as the Muslim Ahmad Deedat claims?
6. In Isa 42:13, is God a man, since the Lord is a man of war, or warrior?
7. In Isa 42:13 and Jer 25:30, is it ill-befitting that God should “roar”, as the Muslim Ahmad Deedat claims?
8. In Isa 42:14-17 how does the style reinforce the text here?
9. In Isa 42:19, why is God saying His servant is blind and deaf?
10. In Isa 42:19; Ezek 12:1-2; Lam 4:14 in what ways can people be blind and deaf?
Isaiah 43 – Fear not the flood and flames
1. In Isa 43:1, what is the difference between God just calling us vs. God calling us by Name.
2. In Isa 43:1-2, how does fear dominate some people’s lives today?
3. In Isa 43:1-2, what should we do when we are afraid?
4. In Isa 43:3, where is Seba?
5. In Isa 43:3, how did God give Egypt, Ethiopia, and Sheba as a ransom for Israel?
6. In Isa 43:5-6, when will this be fulfilled?
7. In Isa 43:7, why was man created by God?
8. In Isa 43:8-13, what is the main point here?
9. In Isa 43:14; 48:14,20, what exactly is the difference between a Babylonian and a Chaldean?
10. In Is 43:14, why does it speak of the ship of the Chaldeans, when Babylon was an inland city?
11. In Isa 43:14-21, what is Isaiah comparing here?
12. In Isa 43:16 and Ps 8:8, what are the paths of the seas?
13. In Isa 43:22-28, how can you encourage others not to become weary of God?
14. In Isa 43:25, how does the all-knowing God not remember our sins?
Isaiah 44 – The Heartbeat of God
1. In Isa 44:1-28, what is the central point of this chapter?
2. In Isa 44:2, what is the significance of the name Jesurun or Jeshurun?
3. In Isa 44:4, what are these trees mentioned?
4. In Isa 44:8f, what can a Mormon learn from this verse?
5. Why does Isa 44:9,11,15-20 emphasize shame here?
6. What does Isa 44:12-17 say about the work of people?
7. In Isa 43:22-44:23, how does this spiritual redemption compare to national redemption in Isa 42:18-43:31?
A: Isaiah first speaks of national redemption, and then spiritual redemption. Here is a comparison from J. Alec Motyer’s The Prophecy of Isaiah p.326.
|
Nationally |
Spiritually |
|
They were exiled in captivity because of their national sin – Isa 42:18-32:31. |
They were totally sinful - Isa 43:22-24 . |
|
Meeting national needs Isa 43:1-7 |
Meeting spiritual needs Isa 43:25-44:5 |
|
The Lord and Savior is the only God, not idols. Isa 43:8-13 |
The Lord and Redeemer is the only God, not idols. Isa 46:6-20 |
|
Redeemed from Babylon. Isa 43:14-21 |
Redeemed from sin. Isa 44:21-23 |
8. In Isa 44:25, how can we guard ourselves and especially others from having too much false knowledge, so-called, that is out there?
9. In Isa 44:27, what is the significance of drying up the rivers?
10. In Isa 44:28-45:3, how do you pronounce the name of King Cyrus?
11. In Isa 44:28-45:3,13, why is Cyrus mentioned here?
Isaiah 45 – The One and Only Living God
1. In Isa 45:4-6,18,21-22; 46:9 why are these good verses to share with Mormons?
2. On Isa 45:7; Isa 14:7, I listened to Larry Wessels’ ‘Unpopular bible doctrines’ YouTube presentation and found it interesting enough to check out the website. I’ve glanced and read some of what is on your website and scanned the questions about whether or not God created evil. I did a search on the Genesis discussion on your website - on the creation of evil, and did NOT see this verse: Isaiah 45:7 (King James Version): I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I too am a truth seeker, meaning I am a Christian who really wants to know what the Bible says, even the unpopular stuff. I am interested then in your comment on Isa 45:7.
3. In Isa 45:7, 14:7, how did a good God “make peace and create evil”?
4. In Isa 45:9, how are some people like potsherds?
5. In Isa 45:9-11, what is God saying in these metaphors of a potter and parents?
6. In Isa 45:13, how did Cyrus allow the Jews to return “without price or reward” when Isa 43:3-4 indicate the Egypt, Cush, and Seba were given in exchange for Israel?
7. In Isa 45:18-25, what four roles of God is this emphasizing?
8. In Isa 45:19, does God ever let people seek Him in vain?
9. In Isa 45:20, who are the fugitives/survivors/escapers of the nations here?
10. In Isa 45:21, what is the contrast between God announcing things and the idols?
Isaiah 46-47 – When idols need evacuating
1. In Isa 46:1, who are Bel and Nebo?
2. In Isa 46:2, when did the Babylonian try to carry off their idols to safety?
3. In Isa 46:1-13, what is the outline here?
A: Here is one outline.
Isa 46:1-2 The burden of rescuing the idols
Isa 46:3-4 God rescues us, carrying us as His burden
Isa 46:5-7 Dead burdens that need to be rescued have no saving power
Isa 46:8-11 God made us
Isa 46:12 God saved us
See J. Alec Motyer’s The Prophecy of Isaiah p.368 for more info.
4. In Isa 46:3 what is the contrast here?
5. In Isa 47:1, why is Babylon called a virgin daughter?
6. In Isa 47:5,7, who is the “lady of the kingdom”?
7. In Isa 47:8-15, how do you share with someone to trust in God, when they have put great trust in something else?
8. In Isa 47:10, what is important about the wisdom and knowledge of the Babylonians?
9. In Isa 47:10a,11, what is the poetic justice mentioned here?
Isaiah 48 – Who are you when God summons?
1. In Isa 48:1-9, what was the difference between Babylon’s unbelieving paganism and Israel’s?
2. In Isa 48:1-9, how can stubbornness (or shall we say being strong-willed), be such a wicked sin in God’s eyes?
3. In Isa 48:1-2; 49:14, Lam 1:7-8; 2:1-2,13, is it good or bad if you consider your home as your identity?
4. In Isa 48:1-2; 49:14, practically speaking, what makes up a person’s identity, at least in their own eyes?
5. In Isa 48:1-2; 49:14, what makes up our identity, as God sees us?
6. In Isa 48:1-4, should Israel have looked at the judgment against Babylon and seen a bit of themselves and learned?
7. In Isa 48:1,12,16,17-18, why is there the emphasis on listening here?
8. In Isa 48:1,12,16,17-18, what are things today that hinder our listening to God?
9. In Isa 48:4, what are “iron sinews”?
10. In Isa 48:8, when is it better for someone NOT to hear, understand, and know truth?
11.: In Isa 48:12-13, what is the difference between God being all-powerful and God being sovereign?
12. In Isa 48:17-19, what is God revealing about His heart here?
13. In Isa 48:20-22, why should the people “flee Babylon” and leave the home they are familiar with, and sometimes, why should we?
Isaiah 49-50 – The Purpose of the Suffering Servant
1. In Isa 49:1-66:24, what is an outline here?
2. In Isa 49, what is Isaiah talking about here?
3. In Isa 49:3, who is the servant “Israel” here?
4. Isa 49:4 indicates the God’s servant would very little fruit for his work, at least initially. How do we stay encouraged when we labor for the Lord and see very little fruit?
5. In Isa 49:6, why did God choose the Jews and not another race?
6. In Isa 49:12, where is Sinim?
7. In Isa 49:15 what is the message here?
8. In Is 49:16, how are God’s children inscribed on the palms of His hands?
9. In Isa 49:19-21, what is interesting about the Hebrew here?
10. In Isa 49:21, what is the point about the children here?
11. In Isa 49:26, what are some ways today that a person, or a people or nation, are self-destructive?
12. In Isa 50:1-2a, why is God asking about the certificate of divorce, God's creditors, and His arm being too short to save?
13. In Isa 50:5-9, what does this teach about God’s servant?
14. In Isa 50:8, what does the language here indicate about God’s suffering servant?
Isaiah 51-52 – Pay Attention!
1. In Isa 51:1-52:15, what is distinctive about these two chapters?
2. In Isa 51:1-2, who was the rock from which they were cut?
3. In Isa 51:1-52:15, what are some ways today that people hear, but they do not pay attention or learn what they are supposed to learn?
4. In Isa 51:9, who are Rahab and the dragon?
5. In Isa 51:14, who is the one set free here?
6. Why do Isa 51:51 and Jer 31:35f, have the same words?
7. In Isa 51:23, what is the practice of walking over someone?
8. In Isa 52:2, what does “shake off your dust” mean?
9. In Isa 52:2, how do we shake off our mourning today?
10. In Isa 52:5, how do people continually blaspheme God’s name?
11. In Isa 52:11-12, when is Isaiah writing this?
12. In Isa 52:11, when did this deportation occur?
13. In Isa 52:14, what does the word appalled mean here?
14. In Isa 52:15, how will the suffering servant “sprinkle many nations”?
Isaiah 53 – The Suffering Servant
1. In Isa 53:1, could this not be a prophecy because it is in the past tense?
2. In Isa 53, how do we know this refers to the Messiah?
3. In Isa 53:2-3, what is Isaiah confessing about the people here?
4. In Isa 53:3, 41:9, 42:4; 49:4; 49:6, could the author be speaking of himself as the skeptical Asimov's Guide to the Bible p.550-551 claims?
5. In Isa 53:3, was Jesus despised by men, or did Jesus increase with favor with God and men as Lk 2:52 says?
6. In Isa 53:4-5, were they right or wrong to assume the servant was struck down and humiliated by God?
7. In Isa 53:4-5, does Jesus’ suffering relate to our physical healing?
8. In Isa 53:5, how was Jesus wounded?
9. In Isa 53:7 what is interesting about the Hebrew choice of words here?
10. In Isa 53:7, how did Jesus not open His mouth?
11. In Isa 53:9 how was Jesus assigned a grave with the wicked?
12. In Isa 53:10, how did it please God to bruise an innocent person?
13. In Isa 53:10, should it say, “pierced him” or “by disease”?
14. Since Isa 53:10 says, “he shall see His seed/offspring”, does that mean Jesus was married and had children, as some Mormons have said?
Isaiah 54-55 - So Shout for Joy!
1. How does Isa 54:1-55:13 relate to Isaiah 53?
2. In Isa 54:1f,3f, what is the desolate one and the desolate cities?
3. In Isa 54:7, how and why did an all-knowing, very loving God forget and forsake Israel for a brief moment?
4. In Isa 54:9, how was this promise like in the days of Noah?
5. In Isa 54:9, when will God never be angered or rebuke Israel again?
6. In Isa 54:16-17, why does God mention the blacksmith and destroyer here?
7. In Isa 54:17a, is this similar to the myth of the Viking gods Loki and Balder?
8. In Isa 54:17c, what kind of heritage have we been given, and what kind of heritage can we leave?
9. In Isa 55:1, how is this “great invitation” given today?
10. In Isa 55:3, what are the sure mercies of David?
11. In Isa 55:7, what is wrong with unrighteous thoughts, if we do not act on them?
12. In Isa 55:8-9, since God’s ways are so much greater than ours, and we are like grasshoppers compared to God (Isa 40:22), how can we be able to know anything whatsoever about God?
13. In Isa 55:8-9, how should our realizing the God’s ways are higher than ours affect our thinking?
14. In Isa 55:11 how does God’s word endure forever, since 1 Ki 22 says the book of the Law was lost and found under Hezekiah?
Isaiah 56-57 – Stumbling Blocks to getting Right with God
1. In Isa 56:3-7, does this teaching about foreigners and eunuchs contradict Ex 12:43; Dt 23:1,3,7,8?
2. Does Isa 56:3 show that homosexuality will be acceptable in God’s kingdom?
3. In Isa 56:9, what why does God invite the wild animals to devour them?
4. In Isa 56:10, why are the watchmen rebuked?
5. In Isa 56:12, what does this say about wine and intoxicating things?
6. In Isa 57:1, why does a just God let the righteous perish?
7. In Isa 57:4, what were they doing wrong here?
8. In Isa 57:5, did they really kill children in the valleys?
9. In Isa 57:7, what was wrong with making a bed on a mountain?
10. In Isa 57:14, what is a stumbling block or obstacle?
11. In Isa 57:15, does God dwell on High in eternity, or does God dwell with believers as Revelation 21:3 says?
Isaiah 58-60 – What an Expectant People are Like
1. In Isa 58:1, when should we shout to people about their sins?
2. In Isa 58:3-9, why did God not take notice of their fasting?
3. In Isa 58:5-8, what does God think of fasting and other religious practices with no concern for the oppressed and poor?
4. In Isa 58:8-10, what is the emphasis here?
5. In Isa 59:4, how are we supposed to call for justice today?
6. In Isa 59:12-15, what are the steps of true repentance?
7. In Isa 59:18, 66:6 what does repayment / recompence mean in these verses?
8. In Isa 60:1-10, does this refer to restored Jerusalem during the Millennium or to the church?
9. In Isa 60:6, why does it say foreigners would bring gold and frankincense, since the Magi brought Jesus myrrh as well as gold, and frankincense?
10. In Isa 60:9, why is Tarshish mentioned here?
11. In Isa 60:11, what is the significance of the open gates?
Isaiah 61-62 – Are you Living in the Year of the Lord’s Favor?
1. In Isa 61:1-9 what is the theme here?
2. In Isa 61:1-11, when was this prophecy fulfilled?
3. In Isa 61:1 and Isa 63:7,9,10-14, what does this show about the Trinity?
4. In Isa 61:2f, what is God promising here?
5. In Isa 61:2, how can a Christian live in the year of the Lord’s favor, vs. not doing so?
6. In Isa 61:3, what is the oil of gladness?
7. In Isa 61:7, why would Israel receive a double portion of blessing?
8. In Isa 62:1-2, why is God so concerned with whether we are righteous or not?
9. In Isa 62:2, what is the significance of a new name?
10. In Isa 62:4-5, why does God delight in us?
11. In Isa 62:6-8, what are God’s watchmen supposed to watch for today?
Isaiah 63 – Deliverance of a Motley Remnant
1. In Isa 63:1-2, what are the two questions that will be asked?
2. In Isa 63:1, why is Edom mentioned here?
3. In Isa 63:1-3, where else is this imagery used of God or the Messiah having a robe dipped in blood?
4. In Isa 63:3-4, what does the Messiah treading the winepress represent?
5. In Isa 63:3, will no man be with Jesus when He returns in glory, or will the armies of heaven be with Him in Rev 19:14?
6. In Isa 63:6 and Jer 51:57, why will God make people drunk, since drunkenness is wrong in Eph 5:18 and implicitly in Isa 5:22?
7. In Isa 63:16 (two times); Isa 64:8; and Mal 2:10, what does this show about God being our Father?
8. In Isa 63:9-11, what does this verse show about God?
9. In Isa 63:9, how does God feel distress?
10. In Isa 63:10 and Eph 4:30, how can people grieve the Holy Spirit?
11. In Isa 63:15-64:12, what are key aspects of this prayer?
63: 15-16 The Lord looks down from His house in heaven; His compassion is held back
- 63:17-19 We are Your people, God, even though we don’t act like it
- - 64:1-3 Nations tremble when You show Your face, God
- - - 64:4-5 No one is like God. Helping those who hope in Him, but don’t ignore His wrath
- - 64:6-7 But we wither because of our sin, and God, You have hidden Your face
- 64:8-9 But You are still our Father, so look upon your people
64:20-23 The Lord’s House in Zion is in ruins, will you still hold back?
12. In Isa 63:17, can anyone say God made them to err from God’s ways and hardened their heart?
Isaiah 64-65 – Recalling the Days of Old and Two Destinies
1. In Isa 64:3, what two different things does this verse teach about God?
2. In Isa 64:4; Isa 63:11, how do recalling the days of old strengthen our relationship with God?
3. In Isa 64:6; Isa 1:18; and Zech 3:3-4, how are people’s lives, and even their good deeds, like filthy, stained rags?
4. In Isa 64:7, why is Isaiah saying none call upon God, especially since Isaiah himself called to God?
5. In Isa 64:8, how is God a potter?
6. In Isa 64:10-12, what does this teach us about when we should cry out to God?
7. Does Isa 65:1-5 refer to Gentiles or Jews?
8. In Isa 65:2-7, how did God stretch out his hand to a rebellious nation?
9. In Isa 65:3-5, how do some people today try to have a self-made holiness?
10. In Isa 65:11f, who are the gods of fortune and destiny?
11. In Isa 65:11a, how do people abandon the Lord?
12. In Isa 65:15f, Isa 62:2f, what do those called Jews think about God’s servants being given another name by which to be called?
13. In Isa 65:20, since Premillennialists say this is during the Millennium, how could people die, even if they live to be 100?
Isaiah 66 – The Harvest of People
1. In Isa 66:1-2, Acts 7:44-53, what is the caution here on having a temple?
2. In Isa 66:2, why does God esteem those who are humble, contrite in spirit, and tremble at His word?
3. In Isa 66:2-4,14, what are the characteristics of the two groups: the “word-tremblers” and those who refuse to hear the word?
4. In Isa 66:3 what kinds of sacrifices are unacceptable to God?
5. In Isa 66:7-9, who is the male child here?
6. In Isa 66:13, what is unusual about this metaphor of God?
7. In Isa 66:20-21, what why would this verse about priests and Levites sound so strange to Jewish ears?
8. In Isa 66:23, will the Sabbath be observed again?
Isaiah 1 – Israel’s Day in Court – some brief answers
1. In Isa 1:1, did Isaiah have just one vision from God, or multiple visions?
A: Isaiah saw multiple visions. Here are the beginnings of some of the visions and (verbal only) oracles. Chapters 1, 2, 6, 7, 13, 15, 19, 21, 22, 23, 37:21, 38:4, 39:5. But despite the negative warnings in some of these visions, we need to remember that the book has the same message as Isaiah’s name, Yeshaiah in Hebrew, which means “Yahweh is salvation”.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.67 for more info.
2. How does Isa 1:1-31 read like a court trial?
A: Judah and Jerusalem are first compared, unfavorably, to animals, with the charges against them following. It has similarities to Deuteronomy 32:1-43 in charges against them. This is a bit unusual though, that God is both the plaintiff and the judge. Finally Isaiah 1:24-31 is like a sentence, but there is a big surprise here. The sentence is not how God is going to punish them, but rather how God is going to purify and restore them, and punish evildoers. However, this section does not say what God will put them through to purify them. Isaiah 1:24-31 is sort of like a “teaser” that will be fully developed in Isaiah 40-66.
See The Tony Evans Bible Commentary p.636, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.98, the Believer’s Bible Commentary p.940, The Bible Knowledge Commentary : Old Testament p.1034,1037, Barry G. Webb’s The Message of Isaiah p.44, and The Expositor’s Bible Commentary vol.6 p.29 for more info.
3. In Isa 1:2, since God’s children rebelled, and God is a good father, can Christians be good parents if their children go wrong?
A: Yes. Parents have great responsibility and influence over their children. However, ultimately it is the child, not the parent, who chooses whether or not the child will follow God.
4. In Isa 1:5-7, how was this destruction fulfilled?
A: There are two situations, and both fit.
The first, and lesser one is the cut-down trees and desolation around Jerusalem after the Syrians (Aramaeans), and northern kingdom combined to fight the southern kingdom. The second (and more likely answer) is in 701 B.C. when Sennacherib had conquered the northern kingdom and looked like he was about to conquer the southern kingdom too.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.109-110, the New International Bible Commentary p.720, the Evangelical Commentary on the Bible p.477, and Barry G. Webb’s The Message of Isaiah p.42 for more info.
5. In Isa 1:5, under what circumstances does discipline not work?
A: Two parts to consider in the answer.
1. Wrongly applied: Discipline does not work if:
1a. It is too mild to be a deterrent
1b. The one being disciplined does not comprehend why the discipline occurs at all.
1c. Discipline that is inconsistent or whose severity depends on the parent’s mood, can be perceived as capricious and incomprehensible for the degree of punishment.
1d. Finally, discipline that is too harsh in proportion to what was done may still work, but there can be other, undesirable effects from the discipline.
2. Rightly applied: Even discipline that is perfectly applied in a perfectly consistent manner is not guaranteed to produce the desired effect. It is up to the person being disciplined to submit and not to harden their heart. Discipline is an external action. It cannot change the heart; it can only provide an incentive for the person to change.
Discipline does not always work; it depends on the person being disciplined. Isaiah asks in Isaiah 1:5 why, if you will be beaten again, do you insist on rebelling again?
See J. Alec Motyer’s The Prophecy of Isaiah p.44 for more info.
6. In Isa 1:8, what does it mean that the daughter of Zion is left as “a lodge in a garden of melons”?
A: This humble, solitary dwelling is a sharp contract to Isaiah 5:8, where house upon house is joined together, as if in a huge mansion. The prosperous Judean landowners would be reduced to poor, subsistence farmers by the time Assyria and Babylonia got through with them.
As an aside, a cucumber is a type of melon, and there is some uncertainty in which vegetables would be included in this Hebrew word.
7. How does Isa 1:9 relate to Rom 9:29?
A: Romans 9:29 quotes Isaiah 1:9 to show that in both a spiritual as well as a physical sense, people of Jewish descent who believe in God are a remnant that is a very small percentage of the Israelites before the Exile. As a side note, in most manuscripts there is space between Isaiah 1:9 and 1:10. This was an ancient way of showing this was a new section.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.89 for more info.
8. In Isa 1:11-17 and Jer 6:20, why is God criticizing sacrifices, assemblies, and even prayer, since God commanded these in the Torah?
A: This is not religion that touches the heart of God. In fact, this talks about a concept many people refuse to accept exists: “useless religion”. The translated phrase “I can’t endure” in Isaiah 1:13 does not quite communicate the force of the Hebrew. Perhaps a better translation is “I can’t stand it”. Regardless though, in Isaiah 1:14 God says that he hates those things. At the end of
verse 12, God is saying that this insincere religion is just “noise on the pavement”.
Isaiah 1:14 does not say they were always a burden to God, but rather “they have become a burden”. Insincere sacrifices are wearisome to God. So Isaiah is not against sacrifices to God completely; however, Isaiah’s strong language here shows God is against hypocritical sacrifices of those who really don’t want to serve Him. Also, wicked people can use religion and sacrifices solely as a cover for their wickedness.
See The Expositor’s Bible Commentary vol.6 p.30, Encyclopedia of Bible Difficulties p.272-273, Bible Difficulties and Seeming Contradictions p.214-215, Alleged Discrepancies of the Bible p.233,235, the Believer’s Bible Commentary p.941, The Bible Knowledge Commentary : Old Testament p.1035-1036, the New International Bible Commentary p.72,0, J. Alec Motyer’s The Prophecy of Isaiah p.45-47, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.93-94 for more info.
9. In Isa 1:15, doesn’t the all-knowing, all hearing God hear everyone’s prayers?
A: No. Isaiah 1:15 says that when people who have not repented of their wickedness, and yet hypocritically pray to God, God chooses not to hear or answer their prayers. Isaiah 1:15 says metaphorically that when they life up their hands to God, their hands are full of blood, not from animal sacrifices but blood from murder. The Hebrew has different words for blood, and this word is more precisely translated “spilled blood”, not blood naturally flowing in the body.
There are various personal sins of idolatry, fornication, etc. mentioned throughout Isaiah, but Isaiah 1:17 mentions “social sins” of not seeking justice, not rebuking the oppressor, defending the orphans and widows.
See Barry G. Webb’s The Message of Isaiah p.43, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.94-95 and the Evangelical Commentary on the Bible p.477 for more info.
10. In Isa 1:18, how should we take time to reason with God?
A: We do not need to inform or teach God anything, but reasoning with God is helpful for God to teach us. We should not run from great concepts or difficult questions, but rather patiently take them before the Lord. Part of the benefit is that God will guide you to the answers, and a second benefit is the training of your mind in the reasoning on the things of God. Perhaps the most important “benefit” though, is simply the privilege of spending this time with God.
11. In Isa 1:18, how could God forgive sin, since Christ had not come yet?
A: God teaches that sin is only forgiven through Christ, according to the New Testament, but a God who is outside of time can forgive sin through Christ whenever He wants. God is not restricted. For people living before Christ, Hebrews 9 and 10:1-4 show that their sins were “covered over” until Christ’s death, and they are forgiven in Christ. Isaiah 1:8 and other passages simply say “atoned” and “forgiven” instead of “covered over for now and forgiven later” for two reasons that we can see.
1. In the Old Testament, God only gives hints in Isaiah 53 and other places, not clear teaching, as to how He would accomplish this forgiveness. That their sins were forgiven was all with which they had to be concerned.
2. God has different perceptions of time than we do. We often view things that have not happened yet as future possibilities. God can view them as certainties that have “already happened”, just at a later point in the tremendous three-dimensional videotape we call “life on earth.”
12. In Isa 1:21-23 what is interesting about Isaiah’s literary style here?
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.100 and Barry G. Webb’s The Message of Isaiah p.44 for more info.
13. In Isa 1:21, why do some places have so many unrighteous people and murderers?
A: While we do not know about everyone in Jerusalem, in general, we can see at least six reasons why a city might have many wicked people.
1. No justice, or inconsistent justice in punishing wrongdoers.
2. There is no godly instruction.
3. There are no godly political and religious leaders for the people to respect, who can set an example.
4. Believers are not praying for their people (1 Samuel 12:23).
5. Godly people themselves are not turned from their own wicked ways (2 Chronicles 7:14).
6. Breakdown of families. Once someone in prison ministry a person had the idea to buy Mother’s Day cards to give to inmates to write cards for their mothers. They also asked Hallmark if they would be willing to donate any cards. Hallmark donated a whole bunch of cards, and they gave them out, and the program was a big hit. Then a month or so later, they did the same for Father’s Day. It was a total flop; most of the inmates were not interested. Apparently most of the inmates did not have a father figure in their lives.
14. In Isa 1:23, why is it wrong that everyone loves bribes/gifts and follows after rewards?
A: While we are not to love material things, that is not the point of this verse. They were seeking dishonest gain. The NIV says, “they all love bribes and chase after gifts.”
Isaiah 2 – The Destiny, Sin, and Future Terror of Jerusalem – some brief answers
1. Why is Isa 2:1-4 very similar to Mic 4:1-3?
A: Micah prophesied during the reign of Hezekiah, according to Jeremiah 26:18. So Micah and Isaiah were contemporaries, and one prophet might have heard the other say it, or else they might have both heard it from an unnamed prophet, perhaps Joel. The Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.111,113 favors it coming first from Micah or else an unnamed prophet, perhaps Joel, since Joel 3:10 has parallels too. One reason is that the passage mentions “the last days”, and while Isaiah does not use that term anywhere else, that is prominent in Micah’s prophesies. On the other hand, The Prophecy of Isaiah p.53 favors it initially coming from Isaiah and Micah continuing on the theme after it.
See also the New International Bible Commentary p.721, The Bible Knowledge Commentary : Old Testament p.1037, and The Expositor’s Bible Commentary vol.6 p.34 for more info.
2. In Isa 2:2, when did Isaiah say the Last Days were?
A: Isaiah did not say when they would come or give a lot of detail. Perhaps God had not revealed it to Isaiah. There is more than one Day of the Lord. A Day of judgment would come soon when God used the Assyrians to bring judgment to destroy Israel and punish Judah. But ultimately, based on the description and subsequent knowledge revealed to humanity in the New Testament, this is during the Millennium. More detail on the city and temple during this time is in Ezekiel 40-43.
See the New International Bible Commentary p.721, The Tony Evans Bible Commentary p.637, and The Bible Knowledge Commentary : Old Testament p.1037 for more info.
3. In Isa 2:2,4; 11:9; 25:6-7; 27:13; 30:29; 56:7; 57:13; 65:11,25; 66:20, Ezek 40-43, why do you think Isaiah emphasizes the prominence of the Lord’s Temple in the Millennium?
A: Isaiah and Ezekiel prophesied a lot about the Millennium.
See The Bible Knowledge Commentary : Old Testament p.1038 for more info.
4. In Isa 2:4, in the last days why will God need to settle disputes between peoples?
A: He will not settle them at that time, because He will have already settled them. After the Messiah begins His reign on earth, he will not need to settle any disputes, disagreements, or wars. The only exception is at the end of the Millennium when Satan deceives the nations in Revelation 20:7-10.
5. In Isa 2:4 what kind of plows did they have back then?
A: They did not have plowshares like later farmers. Rather, since iron was not as abundant they used an iron point on a wood beam. See The NIV Study Bible p.1020 for more info.
6. In Isa 2:4 and Mic 4:3, will people turn their swords into plowshares, etc., or will they turn their plowshares into swords in Joel 3?
A: The turning of peaceful instrument to wartime use in Joel 3 happens during the tribulation before Jesus returns again in glory. The turning of wartime instruments to peaceful use in Joel 2:4 and Micah 4:3 happens during the Millennium when Jesus comes and reigns. See 1001 Bible Questions Answered p.354-355 for more info.
7. In Isa 2:6, why does it refer to children?
A: It does not say little children; it more likely means the sons and daughters of strangers. In other words, they make common cause with pagans for religious purposes.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.119 for more info.
8. In Isa 2:6-9 and Mic 5:10-14, why did God forsake the House of Jacob?
A: The term “House of Jacob” can refer to both Israel and Judah. There are about ten reasons given. (The Philistines were actually west of Israel, so eastern ways in verse 6 is a separate reason.) They had forsaken God, and set, as Jeremiah 7 later tells us, the people still expected God to protect them.
In the United States we often sing a song titled “God Bless America”. But a billboard went up that asked an important question: “Does America bless God?” If any country turns away from God, should it have any expectation that God will protect them?
See The Expositor’s Bible Commentary vol.6 p.37 and The Bible Knowledge Commentary : Old Testament p.1038 for more info.
9. In Isa 2:6, why is it crazy that they were consulting soothsayers?
A: Soothsaying, or fortune-telling, is a forbidden occult practice of trying to foretell the future. They don’t need to pay fortune-tellers to falsely tell the future for them, because Isaiah is telling them truthfully what will happen, and Isaiah is doing it for free. By the act of them going to soothsayers, they are bringing guilt upon themselves, and they will have a bad future, filled with being conquered and going into captivity.
See The Bible Knowledge Commentary : Old Testament p.1038 for more info.
10. In Isa 2:9f, why does Isaiah ask God not to forgive them?
A: This could be “do not forgive them”, or else “surely you will not forgive them.” Regardless though, for most of the people there was no repentance, not any glimmer of hope that there would ever be. Isaiah was echoing God’s heart, that he would not forgive those who did not repent. However, God does forgive those who repent and turn to Him for salvation.
See The Prophecy of Isaiah p.56 and The Tony Evans Bible Commentary p.637 for more info.
11. In Isa 2:20 what is strange about the gold and silver here?
A: These valuable metals, being made into worthless idols, will become the “property” of worthless creatures, the moles and the rats. An idolator is no stronger than his lifeless idol, and just as helpless.
See The Prophecy of Isaiah p.58 and The Bible Knowledge Commentary : Old Testament p.1039
Isaiah 3 – The Immediate Judgment of Jerusalem – some brief answers
1. In Isa 3:4, why will children and babes be their rulers?
A: There are two answers: the prediction and the immediate fulfillment.
The prediction: Isaiah 3:1-3 says that stockpiles of food, water, and wise leaders will be taken away. This refers to bad government, where the leaders value their enrichment more than the country’s good. This can be a judgment not just against Israel and Judah, but against any nation that has turned against God. Also, when Ahaz became king he was only twenty years old, or twenty-five in the Septuagint.
The immediate fulfillment: In peaceful, independent times, a king reigned to old age. Consequently, his son only became king when he was somewhat older. In contrast to this 2 Chronicles 36:1-11 says that
Jehoiahaz was 23 and reigned for only 3 months
Jehoiakim was 25 and reigned 11 years
Jehoiachin was 8 (copyist error, really 18) and reigned 3 months and ten days
Zedekiah was 21 and reigned 11 years
They were all young because their predecessor was removed from power so soon.
Isaiah says that since they were pleased with the influence of the children of foreigners (Isaiah 2:6), they would have children ruling over them in Isaiah 3:4.
See The Bible Knowledge Commentary : Old Testament p.1039-1040, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.139, and the Believer’s Bible Commentary p.942 for more info.
2. In Isa 3:4, why would the people put up with having immature rulers?
A: Perhaps as long as they see that the leader works in their best interest, they do not care what happens to the country or what kind of example the leader will set.
3. In Isa 3:7, why would someone decline to be their ruler?
A: This is a strange prophecy, because normally people would want to be the king so much that they would fight battle, and murder others to do so. Scripture does not say why it is so different here, but we can see three reasons.
No benefit: Few people would want the responsibility of being a ruler when there was absolutely no benefit to doing so.
Guilt: When a nation goes astray, perhaps the leaders would have more guilt in acquiescing than if they were not leaders.
Bad consequences: The next invading army, be it Assyrian, Egyptian, or Babylonian, might decide to kill the previous rulers and their families. This might be the dominant reason.
4. In Isa 3:12, was it a rebuke that women (literally “daughters”) would rule over them?
A: There was a good thing for a woman being your ruler if the woman was the judge Deborah. But there was plenty wrong if the woman was Jezebel, or Athaliah. A pagan woman could be considered as a “daughter of a foreign god”, just as a pagan man could be considered a “son of a foreign god”. When there are stable dynasties of kings, and in times of peace kings live to an old age, and the next king usually is fairly mature. When kings are frequently captured or killed, a symptom of this instability is that women and youths often rule. Ahaz became king when he was only 20, or twenty-five in the Septuagint. So others would help him rule.
Isaiah 3:13-15 is against the male princes and rulers of Jerusalem. Isaiah 3:16-17 is against the haughty daughters of Zion.
See Barry G. Webb’s The Message of Isaiah p.48 for more info.
5. In Isa 3:14; 5:1,7; Ps 80:8-18; Jer 2:21; 12:10; Ezek 15:6-8; Hos 10:1, what is meant by the metaphor of the leaders destroying God’s vineyard?
A: Physically anyone could walk around and see where the rich and leaders dispossessed the poor people of their land to add to their own holdings. Remember that Jezebel had Naboth killed over his vineyard. But spiritually, the vineyard here is God’s people and God’s work. They destroyed the working of God and His servants for their own ends and gain.
Today it is mysterious to me why some people are such strong advocates of sex change operations for children, who might not be that understanding of all the consequences. It is as if they are in a rush to prove that gender is nothing more than what a doctor can make it to be.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.141 and The Bible Knowledge Commentary : Old Testament p.1040 for more info.
6. In Isa 3:14 how can a Christian leader be a good keeper of God’s vineyard, or a bad one?
A: There are at least five things to look for.
The first step is if they are nurturing God’s vineyard through their pastoral care, good teaching, and love for the people, or either destroying it or neglecting it.
Second, do they ever act like savage wolves (Acts 20:28-31), either by their evil teaching, power trips, sexual predation, or financial greed.
Third, do they realize whose vineyard it is? It is not theirs, but God’s. Are they there to build themselves up, or the flock?
Fourth, do they realize the importance of the task they are called to do, as Hebrews 13:17 says?
Fifth, are they a servant who do not lord over the flock, but still provide clear (and sometimes unpleasant) leadership, as 1 Peter 5:2-4 says.
7. In Isa 3:14-16 what responsibility do we have that the rich not become richer at the expense of the poor becoming poorer?
A: It is fine to make money, and fine to be rich by honorable means, as Abraham and Job were. But whether by unjust laws, unjust courts, or outright robbery, it is evil to be enriched at the expense of the poor.
8. In Isa 3:15, how can someone “grind the faces of the poor”?
A: This graphic expression was very apt. People would grind wheat plants to separate the wheat from the chaff. The rich could grind the poor to separate them from what little money they had.
9. In Isa 3:15, what is a bit scary about calling God the Lord of hosts?
A: The word “hosts” means “armies”, and an equally good translation is the Lord God of armies. God can direct the armies of the Assyrians, Babylonians, and other people however He pleases. And God is threatening them with judgment of directly those armies against them.
See The Tony Evans Bible Commentary p.638 for more info.
10. In Isa 3:16, what are “mincing steps”?
A: This means they had an artificial manner, with short steps or affected preciseness. They would do this out of pride.
11. In Isa 3:16,18, how did the women “make a tinkling with their feet?
A: The answer is found in Isaiah 3:18. The women had ankle chains, which had ornaments on them.
12. In Isa 3:18-23 and 1 Pet 3:3-5, at what point does being fashionably well-dressed cross the line into sin?
A: Being reasonably clean and dressing modestly are fine, but when you don’t give to the poor, because you can’t afford to and keep up your lifestyle, then you have a problem. When what you wear, and what others wear, is more important to you than the things of God, then fashion can become an idol. On the other hand, scarlet clothes were a luxury back then, and a virtuous wife and mother who gives to the poor, and also has her and her family dressed in scarlet was good too, as Proverbs 31:20-21 teach.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.144 for more info.
13. In Isa 3:18, why are necklaces like the moon mentioned?
A: These were popular crescent moon ornaments/necklaces, popular before Islam, called saharonim in Arabic. They often had the name of the moon-god, “sin”.
See The Prophecy of Isaiah p.564 and 1001 Bible Questions Answered p.353 for more info.
Isaiah 4-5:10 – The Few Holy Survivors and the Song of the Vineyard – some brief answers
1. In Isa 4:1, when will seven women ask one man to marry them?
A: This might sound like good news for men, but it is not. After the fighting and devastation of war, there were not so many left alive. In more recent times, after the War of the Triple Alliance (1864-1870), a bloody war where about 1.2 million were killed both by war and cholera. Paraguay lost 60-90% of its males. That would The allies tried to kill all males older than ten, and only about 20,000 men were left. So Paraguay, for a temporary period allowed polygamy. About the same time, the American Civil War, 1861-1865, about 1 million people died. There will also be a shortage of living men apparently in the end times, just prior to the Messiah's return in Isaiah 4:2-6. This is shown in Matthew 24:4-30.
Isaiah 4:1 does not actually say that polygamy will be widespread. Rather, it only says that many women would compete for a man.
See The Bible Knowledge Commentary : Old Testament p.1041 for more info.
2. In Isa 4:1, why would a woman at this time consider it a disgrace to be unmarried?
A: Scripture does not say, but she could not honorably start a family without being married. Scripture affirms that singleness is fine and never says it is disgraceful to be unmarried. (Isaiah 54:1-5; Matthew 19:11-12; 1 Corinthians 7:25-38). However, some women at this particular future time, for reasons unspecified, would view marriage as a means for taking away their disgrace. Their disgrace might not have been singleness, but the activities they were presumed to be engaged in while they were unmarried.
3. In Isa 4:2; 11:1-4 is the branch Jesus?
A: Yes. The Branch will be involved in the people becoming holy, God washing away their filth. Also, the word for Branch (nasr) is very similar to the word “Nazarene” and Jesus grew up in Nazareth. See 735 Bible Questions Answered p.165-166 for more info.
See the Believer’s Bible Commentary p.943 and The Tony Evans Bible Commentary p.639 for more info.
4. In Isa 4:3, when will all in Jerusalem be Holy?
A: This will be in the future, during the Millennium.
5. In Isa 5:1-7, what is the point of the parable about the owner and the vineyard?
A: Isaiah's song is an allegory of God, a vineyard owner. God, who prepared a fine vineyard, the house of Israel and Judah. Yet there was no fruit from the vineyard for the vineyard owner. God was prophesying that as a useless vineyard is not kept up anymore but destroyed, Israel and Judah will be destroyed.
Isaiah is a master of many styles, and The Expositor’s Bible Commentary vol.6 p.47 says this is a literary masterpiece in Hebrew, that unfortunately loses much of its beauty in translation. Isaiah 5:1-7 is not only a sad song, but it is all the sadder because it starts off as a joyful song about what God is doing in His vineyard. There was typically a celebration at the end of the grape harvest. Heavy drinkers would like the subject. But then, the contrast between what God did for the people, and their disappointing response is heartbreaking. The song is quite unusual in that the main point is centered around two requests and two questions in verses 3-4. The answer of what should be done seems both obvious and severe. There is a time when it is best to destroy the once pleasant vineyard and make a new one.
See The Bible Knowledge Commentary : Old Testament p.1041-1042, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.160, Barry G. Webb’s The Message of Isaiah p.55, and the Evangelical Commentary on the Bible p.479 for more info.
6. In Isa 5:1-7, God delights when people turn around and repent, but just how bad do a people have to be before God say, “it’s too bad, I am going to have the nation destroyed”?
A: It might not be based just on the severity of the sin but also on these other factors too.
1) The severity of the sin. Sodom and Gomorrah were destroyed, and not the peoples around them, because of the severity of their wickedness. Some people can do some very bad things. David committed adultery and murder; but after discipline he repented. Hosea’s wife left him and went back to being a prostitute. But through Hosea God showed his tender mercy and forgiveness. Saul of Tarsus was very evil, having Christians killed, but instead of destroying Him, Christ appeared to Saul, and Saul, soon to be Paul, repented.
2) People’s willingness to repent. Is there hope that the people will repent? The Ninevites were exceedingly violent, and in human eyes it would look like there was no hope. But God saw differently, and the Ninevites repented, at least for a time, at the preaching of Jonah. But in Nineveh’s case, there was a plague in 765 B.C., a solar eclipse on June 15, 763 B.C., another plague in 759 B.C., and then Jonah came 758/757 B.C.
3) Believer’s prayers. Samuel says, “As for me, far be it from me that I should sin against the LORD by ceasing to pray for you. And I will continue to teach you the good and right way.” 1 Samuel 12:12. 2 Chronicles 7:14 says, “and if My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, forgive their sin, and heal their land.”
4) No ineffective prayer. Our prayers can be ineffective if we ignore the cry of the poor, according to Proverbs 21:13. A righteous person helps the poor, according to Psalm 41:1 and Proverbs 29:7. Other things can hinder our prayers too.
5) Believers there have not gone to sleep. As children of the light, and of the day, Christians need to arise from sleep, as Ephesians 5:13-14. We should be alert to be on point on our mission, and observant of what is going on around us, rather than be asleep as 1 Thessalonians 5:6-7 warns against. While the ship was about to sink Jonah was asleep in the hold in Jonah 1:5. In Judges 16:19 Samson was asleep in Delilah’s lap right before the Philistines captured him. Laodicea was neither hot nor cold in Revelation 3:14-16.
Cyprian of Carthage wrote, “Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers,…” Epistles of Cyprian Letter 7 (250 A.D.) ch.5 p.286
6) Believers are still preaching repentance. We need to go out and preach the word, as Paul admonishes Timothy in 2 Timothy 4:2. It is great to preach about God’s love, but in the Bible, from Jonah and the other prophets through Jesus Christ, and through Revelation, more is preached about people needing to repent than God’s love. Christianity is not just a “life enhancement”! It involves hard work and repentance too. Jesus said, “Woe to you when all men speak well of you.” For every time you have told someone about God’s love, how many times have you told someone to repent?
7) Timing of God’s purposes: God raised up Pharaoh to be in a position of power. God destroyed Pharaoh’s army in Exodus 14:23-28, but only in exactly God’s perfect timing.
8) Probably other factors that we are unaware of.
So we do not know God’s counsel, but practically speaking today, we need to wonder just how far a country have to go before God says, “forget about repenting and seeking God’s protection, there is just going to be destruction.”
(quotes are from the Berean Bible)
7. In Isa 5:2, why would someone dig up a vineyard to clear the stones with a hoe, instead of a plow?
A: The Hebrew indicates a hoe here, which would indicate a slower and more meticulous way to loving care for a plot of land. You would have to use a hoe instead of a plow if the terrain were too hilly.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.161 for more info.
8. In Isa 5:4, how are some things like “stink fruit”?
A: These are not just wild grapes; the literal Hebrew is “stink fruit”. The idea of bad grapes is also in Jeremiah 2:21 (wild vine); 24:2 (bad figs); and 29:17 (bad figs again). These are not only worthless, but they also leave with a bad smell and if you eat them a rotten taste in your mouth.
Spiritual stink fruit is something that ought to be good, useful, and pleasant. But surprisingly, it has turned out to be bad, worthless, and smelly. A Christian leader gone bad, or a Christian organization gone bad, and can stink worse, spiritually speaking, than not having anything at all.
As one example of this, after World War II some Christian missionaries, from Presbyterian and other churches were working in Japan. They invited the liberal Presbyterian theologian Paul Tillich to speak. He did, spouting his critical views of the error in the Bible, and the fledgling revival in Japan ground to a halt.
See J. Alec Motyer’s The Prophecy of Isaiah p.68-71 for more info.
9. In Isa 5:7, what are the plays on words (puns) here?
A: The words “justice” and “bloodshed” are mishpat and mispah in Hebrew. Righteousness and distress are sedaqah and se'aqah in Hebrew. The Expositor's Bible Commentary volume 6 p.48 says some have tried to translate both the meaning and the play on words. G.H. Box in The Book of Isaiah translated this as “For measures He looked - but lo massacres! For right - and lo riot!”
See The NIV Study Bible p.1023 and The Bible Knowledge Commentary : Old Testament p.1042 for more info.
10. In Isa 5:8-23, what are the six woes and how are they connected?
A: Here are the six woes, though the last one has two parts.
Isaiah 5:8-10: Woe to wealthy landholders trying to buy up all the land. Their life is consumed with gathering wealth and maximizing profit, regardless of who might get hurt.
Isaiah 5:11-17: Woe to heavy drinkers who drink from morning until night. Drinking is what gets them up in the morning. In fact, their entire reasons for living are enjoyment and pleasure. They got to spend money somewhere,
Isaiah 5:18-19: Woe to those who say God will not do anything. They might be hoping God will not do anything, or pay attention to their evil actions. They feel no guilt for the previous woe.
Isaiah 5:20: Woe to those who deny the difference between good and evil. There are a lot of people like that today. It is not just that God won’t do anything, but God does not even want anything to be done.
Isaiah 5:21: Woe to people who are wise in their own eyes and thus will not learn from others. They live to seek knowledge and possibly to show it to others.
Isaiah 5:22-23: Woe to are proud of their drinking judges who let the wicked go off for a bribe. Both personally and societally, they have voluntarily to abandon all good judgment and wisdom. On the surface this sounds like the opposite of the previous woe, but actually the two can go together.
The result in Isaiah 5:26 is that God will whistle for the Babylonians to come, like calling a dog, and they will be instruments of God’s judgment.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.166-181, The Bible Knowledge Commentary : Old Testament p.1042-1043, the Evangelical Commentary on the Bible p.479, Barry G. Webb’s The Message of Isaiah p.56, the New International Bible Commentary p.723, the Believer’s Bible Commentary p.944, and J. Alec Motyer’s The Prophecy of Isaiah p.71 for more info.
11. In Isa 5:8, what was wrong with joining house to house, somewhat like apartments or a large mansion?
A: Scripture does not say, but it could be for two reasons.
1. Wealthy landowners, who had a monopoly on the jobs, could oppress workers, as James 5:1-6 shows.
2. Even without that, God is not pleased with His people having prosperity without any gratitude to Him.
12. In Isa 5:10, how much is this?
A: In modern terms, it is saying that an approximately ten-acre vineyard will only yield about 6 gallons of wine. Naturally, this is not hard to see, if insects and plant fungi are involved, not to mention destruction by other people.
See the Evangelical Commentary on the Bible p.479 and J. Alec Motyer’s The Prophecy of Isaiah p.71 for more info.
Isaiah 5:11-30 – Stink fruit and its Ruin – some brief answers
1. In Isa 5:12, is this negative mention of instruments at drinking feasts a criticism of all use of mechanical instruments of music?
A: No. All Christians can agree on two points.
1. Some use of music, in other religions, and in secular rock and rap music with vulgar, violent, or suggestive lyrics, is ungodly. Christians should especially not try to hear ungodly music.
2. All, even Church of Christ people, are not against some use of mechanical instruments outside of church.
Let us hope that no misguided Church of Christ parent ever says, “you can listen to whatever secular music you want, even with questionable lyrics, but I better not catch you listening to music that glorifies God!” If Church of Christ leaders will not allow mechanical instruments in church, but they can use mechanical instruments to praise God outside of church, why not stop going to church? Instead, just meet together and praise God freely, and if the time you meet together happens to be Sunday morning, which is OK.
The last half of Isaiah 5:12 shows that it was not so much the instruments, as that they had no regard for the deeds of the Lord. David and others used worshipped God with musical instruments in many places in the book of Psalms. Even the saints use lyres in Heaven.
2. In Isa 5:14, how does Sheol enlarge itself?
A: Sheol means the grave, or where all dead people go. This poetic expression means that its population would increase. No matter how much appetite and lust they had on earth, they will encounter an appetite bigger than their own: death. And death’s hunger is for them.
See J. Alec Motyer’s The Prophecy of Isaiah p.71-72 for more info.
3. In Isa 5:15 why does it mention humble people (or a “mean man”)?
A: This does not mean unkind, but rather the people will be conquered, and all will have a low position. Imagine what it would be like if nobody in our country was proud, but everyone was humble because they were enslaved? Is that hard to imagine for us? It was hard to imagine for them too, at the beginning of Isaiah’s ministry.
4. In Isa 5:16, what is the relationship between holiness and righteousness?
A: There are two facets of the answer.
God is holy, in that He is set apart, He destroys sin in His presence. He is righteous in that He punishes and rewards justly. Yet a third part besides holiness and righteousness is His merciful love, that paid for our sin through the sacrifice of Jesus Christ on the cross.
We are God’s holy people, and while we are not sinless, we are to strive to be sinless. We are to struggle to be holy since God is holy. We are to act righteously, and we do not need to fear God’s righteous or punishment of the wicked, for perfect love cast out all fear, according to 1 John 4:18.
See The Expositor’s Bible Commentary vol.6 p.51 for more info.
5. In Isa 5:16, does sending people to Hell exalt God?
A: -Actually, yes. While admittedly it does not show the loving, kind side of God, it shows both the just side of God as a judge, and the wrath of God. As Norman Geisler once said, “Hell is the most glorious of all Christian doctrines, because it proves that man is truly free.” In other words, man was given enough responsibility and freedom, that God would permit Him to even do things deserving of Hell.
There is a point here about exalting God that should not be overlooked. Exalting God does not mean whitewashing God and showing only the truth of His kindness and love. Exalting God means showing the complete picture, of both the kindness and sternness of God (Romans 11:22).
6. In Isa 5:18-19, what is this saying?
A: Woe are those who say they want God to come soon, yet do unrighteous things. In other words, they should be careful of what they ask.
7. In Isa 5:21, what exactly is wrong with being wise in your own eyes?
A: If there were no other reason that God did not like it, that alone would be reason enough. However, there are plenty of additional reasons. Imagine encountering a student in a grade school who thought he knew everything and was proud of it. A school student's knowledge is closer to that of an adult, than our knowledge is of God's knowledge.
Proverbs 30:3-4 also shows that when people think they have plenty, there is a tendency to say to God “what need do I have of You”.
8. In Isa 5:22-23, what is meant by this metaphor of “heroes at mixing drinks”?
A: They were experts at mixing alcoholic drinks, they were proud of their expertise, and others admired their ability. Take heed of what you are proud of, and for what others admire you.
9. In Isa 5:23, how do people justify the wicked for a bribe?
A: One would think that mafia lawyers and some criminal defense attorneys have a verse in the Bible especially written for them. In court cases, purchasing decisions, mergers, politics, and other situations, people can let the guilty party go free, let them off easy, and transfer the blame to another party, or fix the blame on one party when it was shared.
10. In Isa 5:24, how can people despise the word of God?
A: They can do it in a variety of ways.
Ignore: Some simply disregard what the Bible says. To their credit, at least they are honest about not following the Bible.
Mock what the Bible says, as a person defiantly does things their own way.
Redefine the words. That way a person can claim to follow the Bible, but the parts they do not want to believe they can say is just figurative or cultural. This can sound convincing, because some passages in the Bible are figurative, or only for a time. A way to tell if someone is honestly trying to interpret the Bible properly is if they are trying to understand what the original writer intended.
Reduce: Some Christian liberals claim the Bible is not the word of God, but has the word of God inside it. What they mean by this is that if you agree with a part of the Bible, that part becomes the word of God for you. If you disagree with a part, then you do not have to follow it.
Supplement: Some, especially Catholics, and some cults, say the Bible is good but not sufficient. They think it is required to have additional authorities and teaching on equal with the Bible.
Substitute: Some who claim to supplement or add to what is in the Bible are in fact substituting their tradition for what God taught. Jesus gave an example of the Pharisees doing this with their tradition of Corban in Mark 7:9-13.
11. In Isa 5:26 why would God lift up an ensign (flag) here?
A: It would be something that can be seen at a distance, saying “come over here”. In other words, God would draw powerful armies, of Assyrians and Babylonians, against the land of Israel.
12. In Isa 5:26 and Zech 10:8, is it ill-befitting that God allegedly “hisses”, as the Muslim Ahmad Deedat claims?
A: Actually Isaiah 5:26 it is not “hissing” but “whistling” as in calling a person or an animal to come. Isaiah 5:26 says, “he [God] whistles for those at the end of the earth” (NIV). Likewise Zechariah 10:8 says, “I [God] will signal for them and gather them in.” It is not ill-befitting God to call someone, and they have to come and do what He bids.
13. In Isa 5:27-28, does this army refer to the Babylonians, or an army in Revelation?
A: This primarily refers to the Babylonian army at that time.
Isaiah 6 – I saw the Lord! A Vision of the Most High – some brief answers
1. In Isa 6:1, was Isaiah physically present, or was he seeing a vision?
A: While Isaiah could have been physically removed to a different place, these verses do not say this. They simply speak of what Isaiah saw, so he most likely saw a vision. The NIV Study Bible p.1025 also says this probably was a vision.
2. In Isa 6:1, what was the culture like in Isaiah’s time?
A: This was a disappointing time. It was a time of prosperity, at least at first, but their prosperity has brough them a diminished view of God and their need for Him.
Uzziah died in 740 B.C. For the last five years Tiglath-pileser III of Assyria was conquering. Many kings of Judah were bad, though some were good and followed God’s commands. Uzziah was neither. He served God and obeyed him, until his pride got the better of him, as 2 Chronicles 26:16-21. But although the king (little k) was dead, the King (with a capital K) was still alive and seated on His throne.
See The Expositor’s Bible Commentary vol.6 p.54, The Tony Evans Bible Commentary p.640, J. Alec Motyer’s The Prophecy of Isaiah p.75, and Barry G. Webb’s The Message of Isaiah p.59 for more info.
3. In Isa 6:1, is it the Father or the Son who is sitting on the throne?
A: Scripture does not say, and Christians disagree, but we can observe the following facts.
In Revelation 5:1-8 a divine figure sitting on the throne is distinct from Jesus Christ.
Isaiah saw the glory of Jesus according to John 12:41. John said this in the context of Isaiah 6:10 and 53:1.
So it is Jesus Christ according to the Believer’s Bible Commentary p.944 and The Bible Knowledge Commentary: Old Testament p.1044.
4. In Isa 6:1-13, why is this section sandwiched in Isaiah 1-12?
A: While scripture does not say, we can observe that Isaiah 6 is like a central peak on Isaiah 1-12. Isaiah 1-5 are rather general and backstory, and Isaiah 7-12 are moral and historically specific. In Isaiah 7-11 the tree is cut down, but in Isaiah 11:1 and Isaiah 6:13 a still alive stump yet remains.
See Barry G. Webb’s The Message of Isaiah p.58, the New International Bible Commentary p.724.725, and The Tony Evans Bible Commentary p.639 for more info.
5. In Isa 6:2, how many six-winged seraphs were there?
A: Isaiah does not say. However, if Seraphim (= Seraphs) are the same as the six-winged four living creatures in Revelation 4:6-9, there were four.
See The Bible Knowledge Commentary: Old Testament p.1045 for more info.
6. In Isa 6:2, are seraphim here the same as cherubim in Ezek 1:5-25; 9:3; 10:1-22; 41:18 and the four living creatures in Rev 4:6-9?
A: Christians have two views.
No. The Bible would have used only one word if they were the same. The Bible uses two words, so we should, too. See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.191. This is the view of Scofield according to 1001 Bible Questions Answered p.338.
Yes. These are such unusual beings, and nothing in either description is incompatible with other descriptions. Also, the cherubim in Ezekiel 41:18 appeared with a human face and a face of a young lion.
See the Believer’s Bible Commentary p.944 and The Bible Knowledge Commentary: Old Testament p.1044 for more info.
7. In Isa 6:5, why did Isaiah react as he did?
A: Isaiah is not overjoyed to see God; rather Isaiah is overflowing with pure terror! He knows that he is a man of unclean lips, dwelling in the midst of a people of unclear lips. But unlike the others, he confesses and admits it.
This chapter is a curious juxtaposition of great beauty and great terror. Other examples of people who reacted strongly to seeing the Lord are Job 42:5-6; Peter in Luke 5:8; and John in Revelation 1:17.
See The Tony Evans Bible Commentary p.640, Barry G. Webb’s The Message of Isaiah p.59,60, the Evangelical Commentary on the Bible p.480, and The Bible Knowledge Commentary: Old Testament p.1044,1045 for more info.
8. In Isa 6:3, why is the praise “Holy” repeated three times.
A: There are two answers.
a) In Hebrew they would show the superlative of something by repeating the word. Just ask the residents of Walla Walla, Washington about this. Walla is an Indian word for water, and Walla Walla was where there were many waters. But in Isaiah 6 holy was repeated twice.
b) This could be a subtle indication of the threeness of God: Father, Son, and Holy Spirit, as Eusebius of Caesarea (318-325 A.D.), Athanasius of Alexandria (after Nicea), Gregory of Nyssa, Ambrose of Milan (370-390 A.D.), Apostolic Constitutions, Jerome of Stridon, Cyril of Alexandria (c.444 A.D.), the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.193, and others taught. John Calvin and The Bible Knowledge Commentary: Old Testament p.1044 disagree though.
See The Expositor’s Bible Commentary vol.6 p.55, J. Alec Motyer’s The Prophecy of Isaiah p.76-77, and the New International Bible Commentary p.724 for more info.
9. In Isa 6:6-7, why did a seraph take a live coal to Isaiah’s lips?
A: First some background, then the answer. The Book of Isaiah has many surprises. In Isaiah 1-2, the people are judged in God’s law court, and after the verdict, comes the statement: forgiven. Isaiah said he was a man of unclean lips dwelling among a people of unclean lips. So why does a seraph take a hot burning coal to his lips; to burn off his lips? – no, to cleanse them. Since the word “seraph” comes from “serap” meaning “burning” or “burning one”, so a seraph taking a hot coal would be no problem. The answer lies in Isaiah 6:7-8. There are two points in the answer.
Isaiah 6:7 - To take away Isaiah’s iniquity; Isaiah confessed that he was a person of unclean lips. We don’t know if that was bad language, discouraging words, or sarcasm, but either way that would make him poorly qualified to be a prophet that spoke God’s words. Note that Isaiah either did not speak, or was not permitted to speak, until his lips were cleansed.
Isaiah 6:8 - To make the man with unclean lips God’s mouthpiece to proclaim an urgent, important message.
If you see yourself as having a shortcoming that would make you unsuitable for an area of God’s service, you might be right. But even so, God can not only forgive you, but also cleanse you so. In fact, God can even call you to serve well in a way you were formerly unsuitable for!
See J. Alec Motyer’s The Prophecy of Isaiah p.79, the Evangelical Commentary on the Bible p.480, The Tony Evans Bible Commentary p.640, Barry G. Webb’s The Message of Isaiah p.60, The Bible Knowledge Commentary: Old Testament p.1045, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.191,196 for more info.
10. Was Isa 6:8-9 the start of Isaiah being a prophet, or if not, why did he say prophecies before this in Isaiah 1-5?
A: While it could be a flashback to Isaiah’s commission being before chapters 1-5, there is no reason that it has to be. God gave most prophets word to preach without giving them a heavenly vision. God could have used Isaiah to prophesy, and after Isaiah was obedient to that, God gave him a heavenly vision and a heavenly commission.
Also, in Amos 7:14-15 it is only towards the end of the book that Amos gives a flashback to when God called him to be a prophet.
Someone can come to Christ at one point, and later on have a “mountaintop” experience that greatly deepens their relationship and their ministry. While Isaiah 1-5 gave the general summary of Isaiah’ subsequent ministry, nothing precludes Isaiah from prophesying these things before Isaiah saw his vision and God told Isaiah to now preach this message in Isiah 6:8-9. Sometimes it takes a terrifying experience to sharpen our focus as Isaiah had.
See The Tony Evans Bible Commentary p.640-641, The Expositor’s Bible Commentary vol.6 p.54, and The Bible Knowledge Commentary: Old Testament p.1043-1044 for more info.
11. In Isa 6:9-10, what is God telling Isaiah to proclaim here?
A: This is a very strange command. It is for Isaiah to tell the people NOT to understand, have hard hearts, and spiritual blindness! However, in Isaiah 6:9-10 God is not saying the goal, but rather the result.
See the Believer’s Bible Commentary p.944-945, J. Alec Motyer’s The Prophecy of Isaiah p.78, Barry G. Webb’s The Message of Isaiah p.61, and The Expositor’s Bible Commentary vol.6 p.57 for more info.
12. In Isa 6:9-11, since God was called by God, and doing God’s work in God’s way, how successful could Isaiah expect his ministry to be?
A: One might naively think it would certainly be successful. However, God told the prophet in Isaiah 6:9-11 that the people, on the whole, would not repent. Other prophets were also told they would have to fight, or they would not see much success, in Jeremiah 1:18-19 and Ezekiel 2:4-7.
See the New International Bible Commentary p.724 for more info.
13. In Isa 6:10 what is interesting about this verse?
A: Isaiah, a master of styles, has a chiasm here. He speaks of heart, ears, and eyes, then eyes, ears, and heart.
See The Bible Knowledge Commentary: Old Testament p.1046 for more info.
14. In Isa 6:11-13, what exactly is being said here?
A: The people will be insensitive until after this devastating punishment occurs. Isaiah is not asking how long until this begins to happen, because the people’s hearts were already hard. Rather, Isaiah’s question deals with how long until this judgment is ended and implied is how severe it will be. As a sidenote, there is one key difference between the Jews/Israelites (before the exile) and the Jews (after the exile). The Israelites frequently turned away into idolatry, and the Jews never did. Isaiah 5:13 says that God’s people would go into exile because of their lack of knowledge.
Isaiah 7 – Immanuel will be Born – some brief answers
1. Isa 7:1-17, what is the structure here?
A: This is a chiasm.
7:1-2 The House of David is threatened.
- 7:3-6 Isaiah’s sons and the plans of the Syrian-Samarian alliance
- - 7:7-9 The Lord’s word of assurance
- - - 7:10-12 The Israelites’ unbelief
- - 7:13-15 The Lord’s sign of judgment
- 7:16 The Virgin’s son, and the Syrian-Samarian alliance will be destroyed
7:17 The House of David will be destroyed
On a larger scale, Isaiah 7-12 have been called “the Song of Immanuel”.
See J. Alec Motyer’s The Prophecy of Isaiah p.80-81 and the Believer’s Bible Commentary p.945 for more info.
2. In Isa 7:4, what is Isaiah specifically telling Ahaz to do?
See the New International Bible Commentary p.725, J. Alec Motyer’s The Prophecy of Isaiah p.81 and The Expositor’s Bible Commentary vol.6 p.62 for more info.
3. In Isa 7:8, what is Isaiah prophesying about 65 years?
A: Isaiah gave this prophecy around 734 B.C.. In 734 B.C. the Assyrians conquered Philistia and the seacoast. In 732 B.C. the Assyrians conquered Damascus after a severe siege, Transjordan, Galilee, and Megiddo. In 722 B.C., about 12 years later the northern kingdom was conquered, most of the Israelites were deported, and a few other people brought in . However, in 669 B.C. (65 years from 734 B.C.), the next king, Esarhaddon, imported many more people into Israel.
In 701 B.C. the Assyrians besieged Jerusalem, but God delivered Jerusalem from the Assyrians. 2 Kings 18-20 tells more about this. Permanently, God delivered His people through the Messiah's atoning death on the cross.
See The Expositor’s Bible Commentary vol.6 p.59-60, The Prophecy of Isaiah p.91, and The Bible Knowledge Commentary : Old Testament p.1047 for more info.
4. In Isa 7:8-9, what is the literary structure here?
A: This has the following structure:
A1: The head of Aram is Damascus
- B2: And the head of Damascus is Rezin
-- C1 and within … will be shattered, no longer a people
A2. And the heart of Ephraim is Samaria
- B2: And the head of Samaria is Remaliah’s son
-- C2: If you do not stand by faith, indeed you will not stand at all.
Besides being well-written poetry, a style like this would show us that an individual lines were not added or deleted.
See The Prophecy of Isaiah by J. Alec Motyer p.82 for more info.
5. In Isa 7:10-11, why was Ahaz told to ask for a sign here?
Instead, Ahaz chose not to ask for a sign, and so Ahaz was not given an impressive sign for him to see. Instead, God provided a double fulfillment of this prophecy. The word “woman” here can be translated as “young maiden” or as “virgin”. Isaiah’s wife had a child that provided immediate fulfillment of this prophecy. Nothing seems particularly miraculous about this birth, though. Centuries later, Jesus would be born of a virgin.
It can be proved that interpreting this word as virgin is not a “Christian invention”, as the Greek Septuagint translation, written centuries before Christ, translated this word as parthenos, or virgin. The skeptical Asimov's Guide to the Bible p.532 fails to point this out, incorrectly saying instead that the Christian's view rests on the word translated in the King James Version. (Later, on p.781 Asimov mistakenly says that making this word as “virgin” goes back to Matthew, when the Septuagint had this word long before.)
See The Expositor’s Bible Commentary vol.6 p.62, the New International Bible Commentary p.726, and J. Alec Motyer’s The Prophecy of Isaiah p.83 for more info.
6. In Isa 7:10-12, did Ahaz not want to ask when he was told to ask?
A: On the surface, it appears that Ahaz did not want to sin by testing God. However, Ahaz was not following God, when God through Isaiah instructed him to ask.
Ahaz knew his own heart. Perhaps he did not have the faith to trust that God would work in this situation, and he was uncomfortable being in a situation where faith was needed.
If we are in a similar situation, remember that it is God who does the working, not us.
Ahaz believed in God intellectually. However, at this point, he was not trusting God to deliver him. In Jesus' parable of the four soils, Christ mentioned those who would believe, but would fall away during trouble or persecution. This is an example of outward piety and inner hypocrisy. But unfortunately, Ahaz is not alone.
See The Expositor’s Bible Commentary vol.6 p.62 and The Bible Knowledge Commentary : Old Testament p.1047 for more info.
7. In Isa 7:13, how was Ahaz wearying God, and how can people weary God today?
A: Not only was Ahaz wearying God, but the House of David, that is, the kings of Judah, had been wearying God. They had the pretense of following God, but they did not obey Him in their hearts.
Today God can be weary of people honoring God with their lips, but having their heart far from God (Matthew 15:8-9; Isaiah 29:13).
8. In Isa 7:14 and Isa 8:8, does “Immanuel/Emmanuel”, meaning “God with us” or “God is with us” refer to Jesus Christ?
A: Yes, according to Matthew 1:20-23. Also, Ugaritic texts use a similar phrase to announce the birth of royalty. By the way, while el was a common component of a name, Emmanuel is unknown in the Bible as a name or title until its use here. Tertullian in Against Marcion book 3 ch.12 (207 A.D.) also discusses this.
As a historical note, one early Christian to use these passages in apologetics was Irenaeus of Lyons in Against Heresies p.452 (written about 182-188 A.D.). Origen (225-254 A.D.) also mentioned this as messianic in Origen Against Celsus book 1 ch.36 p.411.
See The Expositor’s Bible Commentary vol.6 p.63, J. Alec Motyer’s The Prophecy of Isaiah p.85 footnote 2, The Bible Knowledge Commentary : Old Testament p.1047-1048, and the New International Bible Commentary p.726-727 for more info.
9. In Isa 7:14, since the Messiah will be called Immanuel, why was He called Jesus in Luke 1:31?
A: A Chinese Christian was very puzzled by this, and here is the answer he was given.
When you were born, what name were you given? It was your Chinese name, right? Now in America, what name do your co-workers call you? It is your English name, right? In a similar way, the proper “birth-name” of the Messiah is “Jesus”. However, Jesus is God, and is called “Immanuel”, God with us.
See Now That’s A Good Question p.39-40 for a totally different way of explaining this, but essentially the same conclusion. The only difference is that R.C. Sproul explains this a little more precisely, distinguishing between the “proper name” of Jesus, and one of “titles” of Jesus being Immanuel.
10. Does Isa 7:14-16 refer to the king of Assyria, Hezekiah, or to Jesus?
A: This is an example of a prophecy with a dual fulfillment. First of all, the Hebrew word for “you” here is plural. This prophecy likely does refer to someone at that time, probably Isaiah’s (naturally-conceived) son, as well as the virgin birth of Jesus. The word “virgin” here is interesting. There are two Hebrew words for virgin. One Hebrew word (betulah) means only never had sex with a man, but that is not the word used here. The word which was used (almah) has two meanings: never had sex with a man and also a young maiden in general. As proof that the second word was understood as “virgin” also, the Greek translation of the Old Testament called the Septuagint used the word parthenos, which only means virgin. Encyclopedia of Bible Difficulties p.267-268 also points out that of the seven uses of the Hebrew word almah in the Bible, every single time it refers to a young maiden who never had sex.
Also, it cannot refer to Hezekiah, because Hezekiah would have already been born and was about ten years old at the time of the prophecy.
Historically, Tertullian’s Five Books Against Marcion book 3 chapter 13 (207 A.D.) answered this objection. He says, “They are, however, refuted by this consideration, that nothing of the nature of a sign can possibly come out of what is a daily occurrence, the pregnancy and child-bearing of a young woman. A virgin mother is justly deemed to be proposed by God as a sign…”
11. In Isa 7:14-16, since the Hebrew words ha almah could mean “the young maiden” as well as “the virgin”, why does Matt 1:23 say Isaiah 7:14-16 speaks of a virgin having a son? Was that not fulfilled in Isaiah’s time?
A: Many prophecies have a dual fulfillment. In particular Isaiah 7:14-16 uses a Hebrew word almah that can be translated “young maiden” or “virgin”; it is the same word used of the child Miriam, who was both, in Exodus 2:8. There was another Hebrew word for “virgin”, betulah (like the Akkadian word batultu), but that was not used here. The prophecy was given in 735 B.C., Syria was destroyed in 732 B.C., and 12 or 13 years later the prophecy was fulfilled with the Assyrians destroying and deporting Israel.
One reason betulah might not have been used is because in ancient usage it did not always mean virgin either. For example, betulah means a woman who is married in Joel 1:8 and Jeremiah 25 multiple times.
This prophecy also referred to a virgin birth. As proof that it was understood that way, the Septuagint, translated over a hundred years prior to Christ’s coming translated the word parthenos which can only mean virgin. Therefore, while the Septuagint translation could not translate both meanings, it proves that the Jewish translators fully accepted the “virgin” meaning.
Also, Hard Sayings of the Bible p.300-302 has three telling points
a) “you” is plural; this means the sign is for the entire house of David, not just Ahaz.
b) The word 'almah can refer to either a young maiden or a virgin, but there is not a single instance where it means a married woman.
c) The definite article before 'almah (ha'almah) should make this be translated as “the virgin/young maiden”.
See The Encyclopedia of Bible Difficulties p.266-268 and 735 Baffling Bible Questions Answered p.166 for more info.
12. In Isa 7:14, who was the woman in travail at this time?
A: This prophecy has a dual fulfillment. The ultimate fulfillment is Mary the mother of Jesus. The NIV Study Bible p.1027, The New Geneva Study Bible p.1035, The Bible Knowledge Commentary : Old Testament p.1047-1048, and The Nelson Study Bible p.1124 all say mention this dual fulfillment.
The Bible Knowledge Commentary : Old Testament p.1048 says this could not be Isaiah’s wife, because Isaiah’s wife already had a child (Shear-Jashub) and so was not a virgin, and Isaiah’s child was not named Immanuel. The NIV Study Bible p.1027 counters that this may refer to the woman betrothed as Isaiah's second wife, because his first wife presumably died shortly after Shear-Jashub was born.
On one hand, The Expositor’s Bible Commentary volume 6 p.64 suggests the immediate fulfillment is not mothers in general, nor Hezekiah (ten years old by then), but a royal contemporary of Isaiah. It says it is unlikely that Isaiah’s wife would be called the prophetess in Isaiah 8:3, and yet be so anonymous here. Against this though, it would have to be vague with Isaiah’s wife/Mary, young maiden/virgin, to have a dual fulfillment.
Conclusion: Today we cannot tell who the woman was for the immediate fulfillment, except that the son was not Hezekiah. However, the ultimate fulfillment was with Mary and Jesus, as Matthew 1:23 says.
A: Isaiah 7:20 does not specifically say God is barber, but metaphorically God will have the Assyrians shave the beards of the ungodly Israelites.
There are two “points” to “face”. 1) A razor gives a close shave, and they would have a close call with the Assyrian knife right next to their skin. 2) In that culture, it was an insult to shave a man's beard against his will, as 2 Samuel 10:4 indicates. The nation would be humiliated by the Assyrians.
Isaiah 8 – Dark Times before a Bright Future – some brief answers
1. In Isa 8:1-9:4, what is the structure of this section?
A: The structure is rather complicated; there are four oracles and two reflections.
Prophecy of a time of darkness
Isa 8:1-4 First oracle: Quick to plunder, quick to spoil
Isa 8:5-10 Second oracle: A gentle river or a raging River
Isa 8:11-15 Third oracle: The stumbling block
Isa 8:16-18 Reflect: Bind up the words of the prophecy and hopefully wait
Isa 8:19-22 Reflect: Ignore that false prophets and listen to God’s words.
After this, a prophecy of a time of light
Isa 9:1 Reflect: No more gloom: the dawn is coming
Isa 9:2-7 Fourth oracle: Those walking in darkness have seen a great light
See Barry G. Webb’s The Message of Isaiah p.64-69 for an extensive discussion and a slightly different division.
2. In Isa 8:1 should this word be translated as “scroll” or “tablet”?
A: The Hebrew word here, gillayon, simply means a large flat writing surface, so it could be translated either way. It was probably a large sign. See The Expositor’s Bible Commentary vol.6 p.67 for more info.
3. In Isa 8:1-4, why would Isaiah name his son Maher-Shalal-Hash-Baz and have this name written down?
A: The name, meaning “quick to plunder, quick to the booty” signifies that all the wealth of Damascus and Samaria would be carried off to Assyria. This is the longest personal name in the Bible. He had the name written down in the temple as though it were a deed of ownership. Isaiah, representing God, is formally transferring title of the wealth of Damascus and Samaria to Damascus. The timing of Isaiah 7 was apparently before Ahaz made the decision about whether to support Samaria and Damascus, ask for Assyria’s help against them, or be neutral. The timing of the oracle in Isaiah 8 is apparently after Ahaz made the decision to go with Assyria’s wealth.
Sometimes enemies and what looks like huge problems to deal with now, will shortly vanish without you doing anything. How do you tell when we should a) be quite i.e., not over-reactive, and b) urgently jump in to deal with a problem? This is where we need God’s guidance. But beyond that we also need God’s peace. There are four steps to any crisis or apparent crises: 1) pray, 2) do what God wants us to do, 3) Communicate whoever we need to talk with, and 4) be at peace about it, by leaving the results to God. As Queen Esther said in Esther 4:16 “and if I perish, I perish!”
See the New International Bible Commentary p.727-728, The Bible Knowledge Commentary : Old Testament p.1050, the Evangelical Commentary on the Bible p.461, and the Believer’s Bible Commentary p.946 for more info.
4. In Isa 8:2 and 2 Ki 10:10-12, what do we know about this Uriah?
A: This Uriah was a priest, not the soldier killed in David’s time. He was apparently a high priest, because he changed to worship at the temple to include the pagan gods of Damascus under king Ahaz of Judah. You can read more about it in 2 Kings 10:10-12.
See The Bible Knowledge Commentary : Old Testament p.1050 for more info.
5. In Isa 8:3, who is the prophetess? Did she prophecy too?
A: This is Isaiah’s wife. While she might have prophesied, it is likely that she was called “the prophetess” because she was the prophet’s wife.
See The Bible Knowledge Commentary : Old Testament p.1050 for more info.
6. In Isa 8:6, what are the waters of Shiloah?
A: Also called the Spring of Siloam, this was the secret, gently-flowing underground spring that was Jerusalem’s water supply. This life-sustaining stream was contrasted with the fierce flood of the Euphrates River. Joshua 24:15 also refers to the Euphrates as just “the River”. They “rejected” Shiloah (ma’as in Hebrew) and rejoiced (mesos in Hebrew) in the downfall of Rezin by their ally Assyria. See The Expositor’s Bible Commentary vol.6 p.67-68; the New International Bible Commentary p.728, Barry G. Webb’s The Message of Isaiah p.65, and the Bible Knowledge Commentary : Old Testament p.1051 for more info.
7. In Isa 8:8, how does the word “Immanuel” relate to Jesus?
A: Immanuel here means “God be with us”, and the context is one of desperation, as in “God help us.” While this verse does not tell us anything specific about Jesus, this repetition of the word of the Messianic prophecy in Isaiah 7:14 teaches us how we can rely on the promises of God. The strong waters of the Euphrates refer to the nation of Assyria, and possibly the Babylonians, which would almost drown Judah, “up to its neck”.
Yet, as The Bible Knowledge Commentary : Old Testament p.1051 says, “the word Immanuel assured the hearers that God had not forgotten His covenant people and would be with them.”
In fact, the word “Immanuel” is the pivotal word in Isaiah 8:1-10. Reading Isaiah 8:1-8a, and stopping in the middle of verse 8, one could get the impression that this “flood” of the army will be so severe that Judah will be finished forever. Yet, God’s promise of Immanuel, would be fulfilled, thus guaranteeing that Judah would survive. Isaiah 8:8b-10 are a vivid contrast to the preceding verses. Those invading nations would be shattered. Curiously, it contains no promise about Judah triumphing, only the shattering of God’s enemies, and to reiterate who is doing the shattering, Isaiah 10:10b says, “for God is with us.”
8. In Isa 8:12, how do you tell if a conspiracy is involved or not?
A: The way some people tell is by popular opinion. If others whom you respect say something is a conspiracy then you think it is. When they say it can’t be, then it is not. This method is devoid of facts and evidence. And perhaps they don’t even care.
A better way is to look at the evidence, but not only but yourself by also with others.
1) Be open to the option that something is a conspiracy, and be open to the option that it is not, no matter how unpopular one view might be. Also be open to the conclusion that you will not be able to tell with confidence either way.
2) Gather all the evidence, on both sides, not just one side.
3) Throw out the bad evidence. For example, when a respected public person says something is or is not a certain way, and they offer no evidence whatsoever, you can throw that out. Many times knowledgeable, respected experts in one field speak with authority about something in another field, and their authority there is totally bogus. But make sure to have a consistent filter. People sometimes will not accept evidence that goes against what they want to believe unless it is almost ironclad proof. But they will accept flimsy evidence, and flawed arguments, as long as it supports their side.
4) Look at the consistency of the arguments. For example, some (but not all) arguments for abortion would serve equally well as arguments for killing babies seconds before they are born, or even afterwards. Some (but not all) arguments for pro-life would serve equally well as arguments against birth-control, the rhythm method or otherwise.
5) Don’t always attribute the intentions of the other side to profit and malice. Sometimes it is just foolishness. Or sometimes you might be in the wrong. Or more subtly, they might be mostly wrong, but there is a small part of what they say which is legitimate.
6) Make a decision. However, sometimes a decision might not be either extreme, or it might need to be very firm one way, or it might be a third way. Or your conclusion might be that you cannot know.
Some time you can study, psychologically, why some people believe in the falsehoods that the holocaust never happened, the earth is flat, people never landed on the moon, or that Mohammed never died. (Some Muslims have believed that through history, but they are less than 1% of a;; Muslims.)
9. In Isa 8:14, how is God a sanctuary?
A: While a sanctuary is a holy place, that is not the primary point here. Rather, the Temple was a sanctuary, and God is a refuge, such that when one seeks refuge in God as his or her sanctuary, God will shelter them. The last part of Isaiah 8:14 referring to the LORD, is quoted in 1 Peter 2:8 as referring to Christ.
See The Bible Knowledge Commentary : Old Testament p.1051 for more info.
10. In Isa 8:18, when was this prophecy fulfilled?
A: This prophecy had both a direct fulfillment within Isaiah's lifetime, when Assyria conquered Damascus and Samaria and a future fulfillment.
12. In Isa 8:19-20, what exactly is wrong with asking for advice from fortune-tellers and spiritists?
A: God said not to do so. We can see at least three reasons why God would say so.
1. Lack of trust in God’s providence and guidance. We can trust God to tell us everything we need to know, though it might not always be everything we want to know.
2. Trusting in fortune telling or spirits is not trusting our lives to God. Trusting in mediums and spirits also opens us up to the demonic world of the occult.
3. Finally, since the people were doing this, God was hiding His face (and guidance) from them according to Isaiah 8:17.
Jeremiah 2:13, in the context of idolatry, says, “My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water.” (NIV).
Isaiah 8:20 can be translated as “whisper and mutter”, but it can also be translated in a mocking way as, “squeak and moan”.
See The Prophecy of Isaiah p.96-97, The Bible Knowledge Commentary : Old Testament p.10502 and The Tony Evans Bible Commentary p.642 for more info.
13. In Isa 8:19-20, does this relate to Mormonism?
A: This relates to all who seek advice from the occult and the dead, not just Mormonism. However, it relates to Mormons in at least three ways.
Glass-looking was an occultic practice in the nineteenth century, when a person would claim to be able to find buried treasure by looking in a glass. This was so common, that in New York there was an ordinance against this. Joseph Smith, Jr. in the small village of Palmyra, New York, was convicted of the misdemeanor of glass-looking. Court records have been found which confirm this.
Peep stone. Joseph Smith went on from glass-looking to claiming to translate the Book of Mormon by looking at a stone in a hat.
The Mormon Book of Abraham was claimed to be translated the same way, from some ancient Egyptian papyrii. We have these papyrii today, and needless to say, Joseph's translation was a fraud. Joseph even wrote an Egyptian Alphabet and Grammar, where he apparently tried to teach others his version of “reformed Egyptian”.
Isaiah 9 – A Wonderful Birth Announcement – some brief answers
1. Do Isa 9:1 and Isa 9:2 belong together, or was Mt 4:14-16 incorrect to put these together?
A: They belong together because Isaiah 9:1 is a transition with both sections.
The skeptical Asimov's Guide to the Bible p.816 says Isaiah 9:1 belongs with the earlier section and is actually called Isaiah 8:23 in modern Jewish Bibles and the New Jerusalem Bible. Admittedly Isaiah 8:22 and 9:1 do relate, because Isaiah 8:22 speaks of people in darkness and Isaiah 9:1 speaks of no more darkness.
However, Isaiah 8:22 speaks of people who will be driven away into darkness, Isaiah 9:1 says there will be no more darkness for Zebulun and Naphtali, and Isaiah 9:2-7 says how the people who were in darkness will see a great light.
It is interesting that Asimov is trying to say that those who were in gloom will have it lifted in Isaiah 9:1 does not relate to those who were in darkness and have seen a great light in the very next verse.
2. In Isa 9:1-2, how was it fulfilled that the Galilee of the Gentiles would be honored?
A: Jesus spent a great deal of time in this land, which was east of the Sea of Galilee. The Hebrew phrase can mean “shadow of death” or “land of darkness”. This prophecy was explicitly fulfilled according to Matthew 4:15-16. As an aside, Isaiah 9:1 in Christian Bibles is called Isaiah 8:23 in Jewish Bibles, such as the Masoretic text and the modern JPS translation. Nevertheless, the content is the same.
The idea that the Messiah would first appear in Galilee is also in the Jewish Talmud and Jewish Midrash according to Litteratur-blatt des Orients, 1843 col.776.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.244 and The Expositor’s Bible Commentary vol.6 p.73,75 for more info.
3. Could Isa 9:1,6,7 refer to Baha’u’llah of the Baha’is since Jesus did not have the government on His shoulders (Baha’u’llah and the New Era p.261-262)?
A: No, the government will be on Jesus’ shoulders when Jesus comes again. This cannot refer to Baha’u’llah because:
a) Baha’u’llah was not called Mighty God (Isaiah 9:6)
b) Baha’u’llah did not do any shattering the yoke that burdens the people of Galilee as in the day of Midian’s defeat. (Isaiah 9:4)
c) Baha’u’llah did not do any governing either, and Baha’is do not claim Baha’u’llah will come again.
d) While the Baha’is might wish to govern the world, their International House of Justice is an irrelevancy as far as politics and government in the 20th and 21st century are concerned.
4. In Isa 9:6, what does Wonderful (pele’ in Hebrew) mean here?
A: First of all, it is a noun here and not an adjective; the adjective form is pel’i. The Hebrew word has a broader meaning than in English. The two forms can mean exceptional, distinguished, or spectacular (in either a good or bad sense as in 2 Samuel 13:2). It can mean something that only God can do, i.e., supernatural. We actually have a modern phrase that is very close to this aspect of pele’: “out of this world”.
When an angel of the Lord visited Samson’s father Manoah, and Manoah asked for his name, the angel asked Manoah why Manoah asked for the angel’s name, since it was “wonderful”. That does not mean that wonderful was the name of an angel, but rather that the angel’s name was such that either people were not allowed to learn it, or else people were unable to learn it.
See The Bible Knowledge Commentary : Old Testament p.1053 for more info and J. Alec Motyer’s The Prophecy of Isaiah p.104 for a very extensive discussion.
5. In Isa 9:6-8, does this refer to the Christ?
A: Yes. Christ is the Greek for Messiah, and this is definitely a Messianic prophecy, for the Messiah will
a) Govern the people (Isaiah 9:6,7
b) Reign on David's throne (Isaiah 9:7)
c) From that time on and forever (Isaiah 9:7)
The skeptical Asimov's Guide to the Bible p.534 says such rhapsodic phrases of an ideal king may refer to the coronation of a king such as Hezekiah. However, Hezekiah was already born, and about 10 years old, during the prophecy of Isaiah 7-9. Interestingly in the Talmud b. Sanhedrin 94a Bar-Kappara says that God originally wanted to make Hezekiah the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not worthy.
See the Believer’s Bible Commentary p.947, The Bible Knowledge Commentary : Old Testament p.1053, Barry G. Webb’s The Message of Isaiah p.68-69, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.251,254 for more info.
6. In Isa 9:6, how did Jesus bring peace since the world is not peaceful today?
A: In His first coming Jesus gave us peace within our hearts. It is not until His second coming that Jesus will make the fighting stop and bring peace to this world. Of course, ultimately there will be peace in heaven.
See Bible Difficulties & Seeming Contradictions p.232 for more info.
7. In Isa 9:6, how can Jesus be called the “Everlasting Father” and the Trinity be true?
A: Modalists and Oneness Pentecostals often bring up this objection. Jesus is the father of our salvation, and the Father is in Jesus, but they are still distinct. Encyclopedia of Bible Difficulties p.268 says that the Hebrew phrase abi'ad could be translated as either “everlasting father” or “father of eternity”. Regardless, Isaiah 9:6 is referring to a son, which is the child that is born. Of course, as I am both a son and a father, the Son can be the father of our eternal life without being His own father.
The “everlasting” part refers to Jesus existing before the beginning of time. Jesus is the Father in the sense of God the Father indwelling Jesus, who is the father of our salvation, his fatherly rule, See The Complete Book of Bible Answers p.148-149, When Cultists Ask p.77-78, Encyclopedia of Bible Difficulties p.268, When Critics Ask p.268, The Bible Knowledge Commentary : Old Testament p.1053, and 735 Baffling Bible Questions Answered p.167 for more info.
8. In Isa 9:6, since Jesus is “Mighty God”, is this different from “Almighty God”?
A: No. Jehovah’s Witnesses say this in Reasoning from Scriptures, 1989 p.413-414 (also the same page numbers in the 1985 version.). “Does this mean that, because Jesus Christ is prophetically called ‘Mighty God’ at Isaiah 9:6, Jesus must be Jehovah? Again, the context answers, No! None of the idolatrous Gentile nations formed a god before Jehovah because no one existed before Jehovah. … But that does not mean that Jehovah never caused to exist anyone who is properly referred to as a god. (Ps 82:1, 6; John 1:1, NW). In Isaiah 10:21 Jehovah is referred to as ‘mighty God,’ just as Jesus is in Isaiah 9:6; but only Jehovah is every called ‘God Almighty.’ – Gen. 17:1.” (italics in the original) So Jehovah’s Witnesses themselves, while denying that Jesus is Jehovah or Almighty God, teach that Jesus “is properly referred to as a god.”
Jehovah's Witnesses say this because they refuse to accept one fact: there is only One God for us to follow. There is only One Lord for us to obey. They try to say that Jesus is a second lesser “might” god. They say that Jesus is not a God in worship, or prayer to Him, but only in title [and an empty title at that!] people either have One God in their places of worship or multiple gods. In churches of God, we honor only God.
God the Father, God the Son, and God the Spirit are distinct beings, but they are one inseparable God. See When Cultists Ask p.78-79, 1001 Bible Questions Answered p.31 and The Complete Book of Bible Answers p.106 for more info.
9. In Isa 9:6, could “might God” really just mean “god-like hero”?
A: No, though a liberal critic thought so. This world for might one refers to God in Isaiah 10:21.
See J. Alec Motyer’s The Prophecy of Isaiah p.117 for more info.
10. In Isa 9:6, is there evidence that Jews considered this to be a prophecy of the Messiah?
A: Yes. The Yemenite Midrash 349-350 and the Pereq Shalom p.101 show that some Jews considered this to be Messianic.
11. Why does Isa 9:8-10:4 put these verses of distress and doom right after these verses of promises?
A: Let’s take a step back and look at the larger passage.
Isaiah 7:1-16 (promise for Judah and distress for Samaria) Isaiah 7:17-25 (distress for Judah) Isaiah 8:1-4 (promise for Judah and distress for Samaria), Isaiah 8:5-15 (distress for Judah); Isaiah 8:16-18 (waiting for the promise), Isaiah 8:19-22 (distress), Isaiah 9:1-7 (promise), Isaiah 9:8-21 (distress). Isaiah’s prophecies alternate between promise and distress.
This part of Isaiah can almost be considered like a song or poem, and the refrain running through it is in Isaish 5:25f; 9:12f; 9:17f; 9:21f: 10:4f.
Yet these alternating themes are not “cycles” but rather a downward spiral. The entire passage speaks of moral decay (9:9,17) Assyria would harass them (9:12), then social disintegration (9:20-10:2), national collapse by Assyrian conquest (10:3-4).
See the New International Bible Commentary p.729, Barry G. Webb’s The Message of Isaiah p.69-70 and The Bible Knowledge Commentary : Old Testament p.1054 for more info.
12. In Isa 9:10, what is the meaning of “bricks falling down”?
A: This likely refers to an earthquake during the time of King Jeroboam II (c.786-746 B.C. This is also mentioned in Amos 4:1 and 4:11. Metaphorically the leaders and structure of society will tumble and fall apart before the Assyrians too.
See J. Alec Motyer’s The Prophecy of Isaiah p.107-109 for more info.
13. In Isa 9:14-16, why does Isaiah refer to the head and tail?
A: This figure of speech is called a merism, where two extremes are mentioned as a way of saying everything in between also. The secular leaders were evil, and the religious leaders were evil. Where could the people turn for teaching, an example, or godly authority? So was the problem mainly the secular leaders, the religious leaders, or the people? God is saying all of the above.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.259, The Bible Knowledge Commentary : Old Testament p.1054, The Expositor’s Bible Commentary vol.6 p.77-78, and The Tony Evans Bible Commentary p.643 for more info.
14. In Isa 9:19, why are people fuel for the fire?
A: The people refuse to follow God, and they are objects of God's wrath (Ephesians 2:3). Perhaps the people themselves have crossed a “line of despair” (Francis Schaeffer's term) and they themselves would realize that when the Assyrians and later Babylonians came, that fuel for the fire is all that they were. We are all created in the image of God and valuable in God's sight. However, for those who will never follow God (the reprobate) they are just fuel for the fire.
As a sidenote, the false religion of Hinduism teaches that the fire god Agni “cooks’ people” after they die. (Rig Veda 10.16.1-2 p.49). Hindus desire to rejoin the cosmic flame, where all individuality is destroyed.
Isaiah 10 – Government Sins – some brief answers
1. In Isa 10:1-3, how do people make unjust laws?
A: Here is what one powerful government leader said, “It is to be regretted that the rich and powerful too often bend the acts of government to their selfish purposes.” The quote was by United States President Andrew Jackson (1767-1845) (quoted from The Great Quotations p.355.)
The source of the quote is interesting. Andrew Jackson was the one who ordered the U.S. army to forcibly remove the Cherokees from their land, in what was later known as the “Trail of Tears” after there was a treaty between them and the United States government to stay on the land. When it was threatened to bring a lawsuit against this in the Supreme Court, Jackson mocked at justice (Proverbs 19:28) saying, what army do they have?
In many cases, leaders are either not aware they are making unjust laws, or they conveniently forget justice when it is not important to them.
A second example of an unjust laws is the British not allowing Irish Catholics to own a horse worth more than five pounds. (This would be about 830 pounds in 2016. Irish Catholics could not buy land, nor be lawyers or serve in government. This was only repealed in 1782. See https://www.reddit.com/r/todayilearned/comments/5wh75g/til_that_an_irish_catholic_was_prohibited_by_law/#:~:text=Archived%20post-,TIL%20that%20an%20Irish%20Catholic%20was%20prohibited%20by%20law%20from,than%20%C2%A35%20until%201782 for more info.
A third example is what if the government steals most of the aid. This happens in the Mideast and Africa.
A Fourth example is the dhimmis (non-Muslims living under Muslim rule) had to pay an extra tax on non-Muslims called the jizya. The rate varied at different times. At its lowest it was a couple of dirhams or a poorer person. At its worst, it could be 20% of assets, or 50% to 80% of crops annually. See https://swap.stanford.edu/was/20090719094909/http:/en.wikipedia.org/wiki/Jizya for more info.
A fifth example is that in America there used to be “poll taxes”. If you were too poor to pay the poll tax, then you were not permitted to vote. This injustice disenfranchised the poor.
2. In Isa 10:1-3, if a law is passed that does not contradict the Bible, is that law necessarily OK?
A: No. One can obey the letter of the law, but violate the spirit of the law. One could not specifically violate any Old Testament command, but still fail to follow what the Bible says about not oppressing others.
3. In Isa 10:5-15, what is the structure of this poem here?
A: This is similar to a chasm, except that there are two parallel (instead of symmetric) parts.
10:5 Assyria: The Lord’s instrument for His purposes
- 10:6-11 The different motives of the Lord and Assyria
- - 10: 6 The Lord wants just punishment
- - 10:7-11 Assyria wanted world conquest
- 10:12-14 The different assessments of the Lord and Assyria
- - 10:12 The Lord saw pride and self-glory
- - 10:13-14 Assyria saw their own ability and success
10:15 Assyria: A tool of the Sovereign Lord
See J. Alec Motyer’s The Prophecy of Isaiah p.112-113 for more info.
4. In Isa 10:5, how could God use Assyria since Assyria was so wicked and cruel?
A: Not only could God use the wicked Assyrians for His purposes, but God also even uses Satan and demons for His purposes. God being pure and holy, as He is described in the Bible, does not restrict Him from working all things as part of His plan (Ephesians 1:11). See 735 Baffling Bible Questions Answered p.167 for more info.
6. In Isa 10:12, how and why did God punish the lions of Assyria?
A: God punished Assyria in at least three ways.
1. The Assyrian army was wiped out.
2. The king of Assyria died. The NIV translates “lions of Assyria” as “kings of Assyria”.
The reason that God punished Assyria, after God used them to accomplish His will, was that the Assyrians were not destroying in order to fulfill God’s will, but for their own selfish and evil ends. God. God punished their violent wickedness, but God also used their violent wickedness at the same time.
3. The people of Assyria were defeated, never to rise again. They were not all killed though. Tatian, the Christian writer and later Encratite heretic was an Assyrian. God said that a small remnant of Assyrians would be left. After their destruction by the Babylonians plus Scythians plus Medes and Persians, the few survivors continued to live in that area. Eventually the Assyrians became Christians. In 1915 in the Assyrian genocide, 250K-300K were killed by Turks and Kurds after Russia abandoned them (becoming communist) and the Armenians were defeated. Today there are about 3.2 to 5 million.
On a secondary note, lions were a symbol of the Assyrian Empire. The Persians loved to hunt lions, and lions became extinct in the Mideast after the Persians came to power.
See The Tony Evans Bible Commentary p.644, The Bible Knowledge Commentary : Old Testament p.1055, J. Alec Motyer’s The Prophecy of Isaiah p.115, and Barry G. Webb’s The Message of Isaiah p.71-72,74 for more info.
7. In Isa 10:13-14, what is unusual about the style of these verses?
A: These verses are deliberately written in the style of an Assyrian victory inscription. See The Expositor's Bible Commentary volume 6 p.81 for more info.
8. What is Isa 10:14 saying about the Assyrian attitude?
A: The Assyrians felt proud that they could take so many “eggs”, i.e., cities so easily solely due to their own might. They captured the cities of Calno and Arpad in 738 B.C., Damascus in 732 B.C., Samarria in 722 B.C., and Hamath in 720 B.C. In Isaiah 10:11f the Assyrians recognized that they considered to be the “idols” of Jerusalem as no more important than the idols of other cities.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.269 and The Expositor’s Bible Commentary vol.6 p.81 for more info.
9. In Isa 10:15, how does an axe raise itself against the axe-user like the Assyrians raised themselves against God?
A: Just as it is futile, ungrateful, and ridiculous for a non-living axe to lift itself against its user, a living non-axe, the Assyrians were trying to oppose God. Yet the strongest Assyrian warriors, clad in the best armor, could not withstand the bacteria of a plague. Isaiah 20:16 says that God would send a wasting disease upon the Assyrian warriors.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.269-270 for more info.
10. In Isa 10:16-34 what is the structure of these verses?
A: This is a parallel section.
10:16-23 The Lord of armies will judge
- 10:16-19 God will judge Assyria, leaving only a remnant
- 10:20-23 God will judge Israel and a remnant will return
10:24-34 The Lord of armies will act powerfully
- 10:24-26 Protect and preserve the remnant of Israel
- 10:27-34 Judge and destroy the Assyrians
See J. Alec Motyer’s The Prophecy of Isaiah p.115 for more info.
11. What is Isa 10:16f-19 saying about a fire here?
A: The previous metaphor about the bird eggs related to the quickness and ease of Assyrian conquests. This metaphor goes even farther that as the Assyrians conquests spread quickly like a fire, so will their destruction be by the fire of the Lord.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.270-272 for more info.
12. In Isa 10:17-18, what are the two ways to look at this metaphor?
A: Here are the two parts.
As the Assyrians approach Jerusalem they are marching into a bright fire.
The Assyrian think they are marching into bright glory.
See J. Alec Motyer’s The Prophecy of Isaiah p.116 for more info.
13. In Isa 10:19, what does it mean that a child can count them?
A: The KJV has that child will lead them, but the But the WEB, NKJV, and BSB and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.271-272 says that a child can count how many they were. The point in verse 19 is that the Assyrians who exiled others leaving only remnants, will become just a remnant themselves. In verse 20 the remnant of Israel shall come back.
See The Tony Evans Bible Commentary p.644 and the New International Bible Commentary p.729 for more info.
14. In Isa 10:20-22, what happened to the “ten lost tribes” of Israel?
A: As pure salt is “lost” when it is mixed with mud, the people of the ten tribes of Israel assimilated into the other Mideast peoples. In particular, many of the Israelites who remained in Israel intermarried with the others brought in, and became Samaritans. When the Jews returned from Babylon, there were members of the ten tribes among the returnees, too.
This Hebrew word sa'ar, meaning “remnant” or “survivors”, was how the returning Jews were to think of themselves. As believers in a fallen world, we can think of ourselves as a remnant too. See 735 Baffling Bible Questions Answered p.168 for more info.
Isaiah 11 – The King of the Millennium – some brief answers
1. In Isa 11:1-3, does this refer to the future Messiah and the Millennium?
A: Yes. Not only do Christians say this, but so does the Dead Sea Scroll Commentary on Isaiah 4Q161. According to The Dead Sea Scrolls in English 4th ed. p.321 the commentary says, “ [Interpreted, this concerns the Branch] of David who shall arise at the end [of days] … God will uphold him with [the spirit of might and will give him] a throne of glory and a crown of [holiness] and many-coloured garments …[He will put a sceptre] in his hand and he shall rule over all the [nations]. And Magog …and his sword shall judge [all] peoples.”
This is also Messianic according to Targum Isaiah and the Babylonian Talmud.
The New International Bible Commentary p.730 adds that while we don’t know the exact point in Isaiah’s ministry when he gave Isaiah 11-12,but regardless, the revealing of the “end-game” would be a stark contrast to the fearful and ungodly situations they were struggling against at that time.
See The Believer’s Bible Commentary p.948 and The Bible Knowledge Commentary : Old Testament p.1056-1057 for more info.
2. In Isa 11:2-4a, 5, while this directly refers to the Messiah ruling over us, how does this also relate to the ideal government leaders?
A: This mentions the Spirit in him, and his character and wisdom. It mentions His delight in the Lord and his accurate judgment of conditions and people. His foundation is righteousness and faithfulness. Also implied, though not mentioned directly, is his care for the people to rule them well.
See the Evangelical Commentary on the Bible p.483 for more info.
3. In Isa 11:1,4 Isa 9:18-19, and Isa 10:33-34, what does do these metaphors of wood mean?
A: Isaiah 9:18-19 says that God will burn up the briars, thorns, and forest thickets of the people of Israel. Isaiah 10:33-34 mentions the evil bough of terror, the arrogant, and the evil forest being cut down. Isaiah 11:1 contrasts this with a branch coming out of Jesse, who was David’s father according to 1 Samuel 16. Forests can represent a leader and his warriors, a land or people, or more generally an authority and a fixture and convention of a society. The “forest of terror” will be cut down, and in place of that will be the rod of Jesse.
When Christ comes again, he will strike the earth with a rod of iron. In other words, the enemies of God who seem to be an entire forest, will be cut down when Christ comes to rule in the Millennium. The extent of Christ’s rule will not only be over Israel but all the nations, even the enemies of God, and even the animal kingdom.
See The Expositor’s Bible Commentary vol.6 p.87, Barry G. Webb’s The Message of Isaiah p.74, The Tony Evans Bible Commentary p.644, The Bible Knowledge Commentary : Old Testament p.1056, and The Believer’s Bible Commentary p.948 for more info.
4. Could Isa 11:1-10 refer to Baha’u’llah of the Baha’is, because part of that has not been fulfilled yet? For example, slaying the wicked, lion and ox lying down together, etc. (Some Answered Questions p.62-66 and Baha’u’llah and the New Era p.266-267)
A: No. While Christ fulfilled some in His first coming, some will be fulfilled in His second coming. The reason Baha’is are twisting this passage, and it does not refer to Baha’u’llah, is that
a) Jesus, not Baha’u’llah was descendant of Jesse (Isaiah 11:1,10)
b) Jesus, not Baha’u’llah “with his breath of his lips will slay the wicked” (Isaiah 11:4b). With ) c) Baha’u’llah, the opposite occurred, many Baha’is were struck down, it was not Baha’u’llah doing the slaying.
d) The lion and ox, and other animals did not lie down together when Baha’u’llah came either. (Isaiah 11:6-8)
e) The gospel of Jesus fulfills “the earth will be full of the knowledge of the LORD” (Isaiah 11:9). As of today, most of the people of the world have no idea who Baha’u’llah claimed to be.
5. In Isa 11:1,10, how is Christ both the shoot and the root of Jesse?
A: In a similar way as Christ is the first and last. Christ is the root, the live-bearing foundation of our faith and hope. Christ is also banner that people can flock to for life-saving protection. Christ is the dangerous lion destroying God’s enemies, and He is also the lamb that people will want to come to. In a healthy tree, even when the branches and trunk are chopped down, the root is still alive, and the trunk and branches will come back.
See J. Alec Motyer’s The Prophecy of Isaiah p.121 for more info.
6. In Isa 11:4, how does Jesus reprove with equity for the meek and still rule the earth with the rod of his wrath?
A: Jesus will come again and make war. His power in wrath will provide protection for Jerusalem.
7. In Isa 11:5, how is righteousness the girdle of the Branch?
A: The Branch is Jesus, and His righteousness had a major role in Him being our Savior. Only a man could be a mediator representing mankind. Only a sinless person could pay the price for and be the atoning sacrifice for the sins of the whole world (1 John 2:1-2).
8. In Isa 11:6-8, when will these animals all get along?
A: This will happen during the Millennium, which is the 1,000 year reign of Christ mentioned in Revelation 20:1-6. They will have no reason to fear any danger from one another. God has the power to change the diet of any animals as he wishes.
9. In Isa 11:11, when will God reward the remnant “a second time”?
A: After both the Assyrians and Babylonians reduced Judah, God would yet restore the Jews after the exile at that time. Similarly God will draw His people back together during the time of the Millennium. As an aside, Pathros is upper (southern) Egypt from Memphis south to Aswan. So Egypt here probably refers to lower (northern) Egypt. The “islands of the Sea” would be Cyprus, Crete, Sicily, Sardinia, Corsica, and the many Greek islands. Jews were not exiled to those islands in Isaiah’s time. However by 200 B.C. or so, Jews were in the islands.
See J. Alec Motyer’s The Prophecy of Isaiah p.126, the Evangelical Commentary on the Bible p.483, The Bible Knowledge Commentary : Old Testament p.1057, The Expositor’s Bible Commentary vol.6 p.91 (footnote), and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.289 for more info.
10. In Isa 11:12, why does the Bible speak of the four corners of the earth?
A: This is just an expression, which we still use today, for the points of a compass. See Bible Difficulties & Seeming Contradictions p.79 for more info.
11. In Isa 11:13-14, when will the regathered Israelites swoop down on the lands of Philistia, Edomites, Moab, and subject the Ammonites?
A: The verbs here imply military victory. There are at least two possibilities.
Prior to the Messiah reigning, the Jews will conquer these lands. Philistia includes the land of the modern Gaza strip. Edom and Moab are in the country of Jordan, and the Ammonites lived in the lands now known as Jordan and Syria.
After the Messiah comes to reign, this conquest will occur. This might happen at the end of the Millennium when Satan stirs up the nations against Israel.
Regardless, this is a promise the things that they fear and give them stress now will no longer be worries. Obadiah 19-20 promises the same.
See The Bible Knowledge Commentary : Old Testament p.1058 for more info.
12. In Isa 11:15, what is the Egyptian Sea?
A: This is not the Mediterranean Sea, but rather the Red Sea. The “tongue of the Sea of Egypt” is likely because the Red Sea is like a long and rather narrow tongue going out into the Indian Ocean. Also, drying up the Euphrates River is also mentioned in Revelation 16:12.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.791 for more info.
13. In Isa 11:16, why will there be a highway made for the remnant of God’s people?
A: It does not say people built it for God’s people, but rather God used it as the route for His people. During Roman times, one key reason for the rapid spread of Christianity was the excellent Roman roads that enabled extensive and rapid travel.
Remember that there were few long roads in existence in Isaiah's time. After Cyrus the Persian conquered Babylon, he built a road from Babylon to Egypt. The only other two roads connected Sardis and other Asia Minor cities to Babylon, Susa, and other Persian cities.
An alternate view is that this is the same highway mentioned in Isaiah 35:8-10, which is for the redeemed, probably during the Millennium mentioned in Revelation 20:1-7.
Isaiah 12 – Praise Song of the Millennium – some brief answers
1. In Isa 12:1, what will be the response of Christians when the Millennium comes?
A: It will be a great song of praise, which also seems a fitting way to end this section of Isaiah. But this song is not only a celebration of God’s past victory but a testimony of God to tell all the earth. This future prophecy and song of Isaiah 11-12, related to Isaiah’s time, and ours, by showing us not live by fear but by hope. Look past the disappointments of the present time and look forward to the exciting times when God will move upon the earth.
See The Tony Evans Bible Commentary p.645, Barry G. Webb’s The Message of Isaiah p.75-76, the Believer’s Bible Commentary p.949, and the New International Bible Commentary p.730 for more info.
2. In Isa 12:1-6, what is the structure of this song?
A: This is a well-crafted song, some of which cannot be seen in English.
a1 Isa 12:1a A male individual
- a2 Isa 12:1b Will testify that God’s anger has turned to comfort
- - a3 Isa 12:2 He will sing a song of thanksgiving
b1 The community of the saved
- b2 Isa 12:4b-4 They will praise God and proclaim to the nations
- - b3 Sing because of the Lord’s excellent works and knowledge throughout the earth
c1 A female individual
- c2 Will cry out and shout
- - c3 Because the Holy One is great and in our midst
See J. Alec Motyer’s The Prophecy of Isaiah p.127 and The Expositor’s Bible Commentary vol.6 p.93-94 for more info.
3. In Isa 12:6, why is this a feminine individual in the Hebrew?
A: Scripture does not say but we can see a couple of reasons. Isaiah 12:1 is a masculine individual, and by these two verses as bookends for this song, God is emphasizing this is for males and females. Song, these chapters have an “Exodus motif” about them, with God’s great working, waters, “strength and song” in Exodus 15:2, etc.. Miriam, the sister of Moses, was known for crying out in praise to the Lord. There was no male co-leader of worship mentioned in the Torah; it was just Miriam. Both males and females were an integral part of the individual and corporate praise of God.
See J. Alec Motyer’s The Prophecy of Isaiah p.129-1307 for more info.
4. In Isa 12:2 what are the benefits of salvation here?
A: Here is the structure.
By introduction God is our salvation.
So I will trust, not be afraid, my strength and my song,
By conclusion, God has become my salvation.
See J. Alec Motyer’s The Prophecy of Isaiah p.129 for more info.
5. In Isa 12:3, how do the joyous draw water out of the wells of salvation?
A: God not only saved us, but He also sustains our spirit. We can come to Him for comfort, love, and in high spirits or low. Jesus says He gives living water in John 4:10-14.
6. Does Isa 12:3, support the Catholic concept of stores of grace?
A: No. As God sustained the Israelites during the Exodus, He is sufficient to sustain us from His infinite, never-running dry wells of salvation. Do not settle for shallow, finite wells of questionable purity from beings who are not God. Isaiah 12:2 says that God is our salvation, not Mary or anyone else. We respect believers who have gone before us, but even they would not want us to do things approaching worship of them.
7. In Isa 12:5-6, what are two different reasons for praise flowing out of our heart?
A: The first, in Isaiah 12:5, is because of what God has done, and what He has done for us.
The second, in Isaiah 12:6, is the Holy God has condescended to be among us.
A third reason, not mentioned here, is what God has promised he is going to do.
See Barry G. Webb’s The Message of Isaiah p.79 for more info.
8. In Isa 1-12, in summary, what is this about?
A: One could see that it is mainly God’s warning to Israel. Another could say it is God’s fierce wrath; another God’s comfort; another our joy in the Lord, and another our hope in the God. But each of these views, taken by itself, misses the point of the first section of Isaiah: 1-12. Rather we can see the progression of God’s emotions here: Warning to anger to forgiveness to giving comfort to joy. We can see reasons for some of this progression, but for others the only reasons we see are who God is and God’s deep, undeserved love for us.
Finally chapters 1-11 focuses on God’s dealing with Judah and its capital Jerusalem (Zion). Chapters 13-23 focus on God’s dealings with the world. Chapter 12 serves as a transition, summarizing God’s dealing with Israel, and praise for that over all the earth.
See J. Alec Motyer’s The Prophecy of Isaiah p.127 and the Evangelical Commentary on the Bible p.484 for more info.
Isaiah 13:1-14:23 – God’s Judgment on Babylon – some brief answers
1. In Isa 13:1,20-22, 14:14, was this permanent destruction of Babylon fulfilled prior to Christ, or will this be fulfilled in the future?
A: Christians have had five interpretations.
689 B.C. History: The Assyrians sacked Babylon in 689 B.C., during Isaiah’s lifetime and prior to the Babylonian Empire.
612 B.C. Past fulfillment against Assyria: The New International Bible Commentary p.731 suggests, and The NIV Study Bible p.1037, The Bible Knowledge Commentary : Old Testament p.1060, and S. Erlandsson’s book The Burdon of Babylon say this refers to Assyria because “King of Babylon” was one of the official titles of the King of Assyria after 689 B.C., from the time of King Tiglath-Pileser III onwards. However, if this was really against Assyria, who at that time controlled Babylon, then why would there be a separate section right afterwards on Assyria. So this interpretation is highly unlikely. See The Expositor’s Bible Commentary vol.6 p.98-100 for more on why it does not refer to Assyria.
464 B.C. Past Fulfillment against Babylon: Babylon was captured by the Persians and Medes in 539 B.C., though the city did not suffer much damage. Babylon even became one of the capitals of the Persian Empire. However, Babylon revolted a number of times, in 522, 521, and 464 B.C. Later in 489 B.C., After 484 B.C. it appears that Babylon was destroyed, because the Babylonian archives abruptly stopped. There are some archives after that, but they are only by the Persian governors and officials.
Future Fulfillment: Though Babylon is not inhabited now, the prophecy has not been fulfilled yet. Babylon will be rebuilt, and then it will be destroyed in the end times in Revelation 17-19.
Dual Fulfillment: This prophecy is fulfilled already. The city of Babylon is already destroyed and will never be inhabited again. The Babylon in Revelation represents a false religious system, centered at a city of seven hills (such as Rome). It will be destroyed in the end times.
See The Tony Evans Bible Commentary p.645 for more info.
2. In Isa 13:2, why is Babylon called the “gate of the nobles” here?
A: This is a play on words. Bab and ‘Elyon, or Babylon literally means “gate of the gods”. Isaiah called it instead “gate of the nobles”.
See the New International Bible Commentary p.731 for more info.
3. In Isa 13:9, is God fierce?
A: Make no mistake, the Day of the Lord is cruel. God has great wrath, but God is also just. Joel 1:15 says that people should mourn, and Isaiah 13:6 repeats Joel’s words here.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.298 for more info.
4. In Isa 13:17, why does it say the Medes did not care for silver or gold?
A: The Scythians, a people related to the Medes, amassed huge hordes of gold. In contrast, the Medes and Persians did not raid for booty like the Scythians. The Medes and Persians were out to defeat the Lydian and Babylonian empires, and to forge their own Empire. Instead of plundering all of the wealth out of their subject peoples, as the Assyrians did, the Medes and Persians cultivated loyal subjects, though they taxed them.
5. In Isa 14:1-17, has this prophecy about Jacob been fulfilled already?
A: No, the Jews never made servants of their captors on the scale Isaiah speaks. This will likely occur during the millennium mentioned in Revelation 20:1-7.
6. In Isa 14:9-11, what is this saying about the dead?
A: This metaphoric language says the ungodly dead people were waiting for the King of Babylon to permanently join them.
7. In Isa 14:11-15, who is the Day Star, Son of Dawn here?
A:There are three views.
Satan: This is a “double-metaphor” Literally, the Day Star was what appeared to be a bright star that appeared on the horizon just prior to the dawn. We know this “star” today as the planet Venus. It looks bright , but it abruptly disappears from view once the sun rises.
In Isaiah 14:1-11 the planet Venus here is a metaphor for the evil human king of Babylon, a man who, like the Assyrians, ruthlessly conquered and exiled captives instead of letting them return home.
But in Isaiah 14:12-15 this cannot be a mere human. Rather the king of Babylon is a metaphor the real ruler behind the king of Babylon, who is called Lucifer, Satan, and the Devil. We can learn from Isaiah 14;13-14 that the real “original sin”, i.e., Lucifer’s, was wanting to ascend to heaven and be like the Most High God.
Those who hold this view include
Tertullian’s Five Books Against Marcion (207-208 A.D.) book 5 ch.17 p.466
Origen’s Commentary on John (c.227-c.2140 A.D.) ch.13 p.304
Eusebius of Caesarea’s Demonstration of the Gospel (318-325 A.D.) book 4 ch.9
Gregory the Great’s Epistles (ca. 540-604 A.D.) Book 5 Epistle 22 p.172
Charles Ryrie Study Bible p.1054.
The Expositor’s Bible Commentary vol.6 p.105
The Believer’s Bible Commentary p.950
The Tony Evans Bible Commentary p.645
A Canaanite goddess, (Ishtar according to W.F. Albright): A different modern view is that this does not refer to Satan, but rather a Canaanite deity associated with the morning star who lived with the other Canaanite gods on Mount Zaphon (Zaphon means “north” as in Isaiah 14:13. Mount Zaphon was to the Canaanites as Mount Olympus was to the Greeks. In the northern Canaanite Ras Shamra text the morning star tries to climb higher than the other heavenly bodies to challenge El ‘Elyon, the king of the gods.
However, since these verses say, “son of”, and “man”, it is unlikely the reference was to a female goddess. The Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.311-312 footnote says that among all Semitic religions, the morning star was considered a female goddess and not a male god. Also, Marduk was the patron god of Babylon, not the goddess Ishtar. Anyway, those who hold this view include:
J. Alec Motyer’s The Prophecy of Isaiah p.144-145
The New International Bible Commentary p.732.
The spirit of man without God: Those who espouse this view include the following.
the Evangelical Commentary on the Bible p.484-485
The Expositor’s Bible Commentary vol.6 p.100
Both the second and third views: Barry G. Webb’s The Message of Isaiah p.81,83-84
See also The Bible Knowledge Commentary : Old Testament p.1061,1063 and The Expositor’s Bible Commentary vol.6 p.108 for more info.
8. In Isa 14:12-16, does this refer to Satan (Lucifer), or to an earthly king of Babylon?
A: It almost certainly refers to Satan, also called Lucifer. The pride and cruelty here do not fit any king of Babylon from Isaiah's time onward. Here were the kings of Babylon.
627-605 B.C. Nabopolassar (Nabu-apal-usur)
605-Aug/Sept./562 B.C. Nebuchadnezzar II (Nabu-kudurri-usur) He was powerful, but not very cruel compared to the Assyrians.
562-560 B.C. Evil-Merodach (Amel-Marduk)
Nebuchadnezzar’s son
560-556 B.C. Neriglissar (Nergal-Sharezer)
Nebuchadnezzar’s son-in-law
556 B.C (2 months) Labashi-Marduk - From this time on, Babylon felt very threatened by the rising power of the Medes and Persians
556-539 B.C. Nabonidus (Nabu-na’ia)
553-10/539 B.C. Belshazzar (Bel-shar-usur) (co-regent)
539 B.C. Persians capture Babylon. Gubaru, a Persian general, is called the king of Babylon. Gubaru was actually a former Babylonian governor who defected to the Persians and used treachery to pretend to go back to Babylon and betray them. The Persians left standing both layers of walls, per Herodotus.
522 B.C. Babylon revolts against the Persians.
521 B.C. Babylon revolts against the Persians again.
518 B.C. Darius Hystapes attacks Babylon and destroys all the walls except for 50 cubits.
464 B.C. Babylon revolts against the Persians a third time, and we don’t hear any more from Babylonians after that, only the Persians who ruled that district.
Xerxes tore down the temple of Belus in Babylon.
Oct. 331 B.C. Alexander the Great captured the site of Babylon. He considered rebuilding Babylon as his capital right before he died in June 323 B.C. Workman spent two months clearing the garbage at the site of the Temple of Belus.
312 B.C. Seleucus Nicator conquered what was left of Babylon
60 B.C. Strabo the geographer says that Babylon was complete desert.
In modern times people superstitiously believe ghosts live there. People of the Yezidi religion have performed ceremonies there.
Finally, in Luke 10:18 Jesus is alluding to Isaiah 10:18, except for lightning instead of dawn-bringer (Heosphoros), so Jesus identified this as Lucifer.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.304, Encyclopedia of Bible Difficulties p.268-270, When Critics Ask p.268-269, J. Alec Motyer’s The Prophecy of Isaiah p.141, and The Bible Knowledge Commentary : Old Testament p.1326 for more info.
See Today's Handbook for Solving Bible Difficulties p.144,175 for a contrary view, that Isaiah 14 refers only to the king of Babylon, not Satan. However, 735 Baffling Bible Questions Answered p.168 points out that Jesus so obviously alluded to Isaiah 14 in Luke 10:18 that it does mean Lucifer as well as the king of Babylon.
9. In Isa 14:13-14, what is the dominant phrase here?
A: Is it the phrase “I will”. As someone once said “I” is in the middle of sin. However, these verses are “bookended” by verses 14:12 where God announces, “you have” and 14:15 where God pronounces, “you will”.
See The Expositor’s Bible Commentary vol.6 p.108 for more info.
10. In Isa 14:13, what does the phrase, “in the sides of the north” mean?
A: The Hebrew word for “north” and “Zaphon” were the same. Mount Zaphon was a mountain in Syria sacred to Baal. Worshippers believed their gods lived on Mount Zaphon, like Greeks believed their gods lived on Mount Olympus. While Isaiah 14:3 simply might have meant north, it instead might be implicitly saying the true God is greater than all the gods said to live on Mount Zaphon.
11. In Isa 14:21, why do children die for the sins of the fathers, since Ezek 18:2,19-20 says they should not?
A: Four points to consider in the answer.
1. It did not say the children had the guilt of their fathers. Though, if they participated in the same sins, they would have the same guilt.
2. God was not slaughtering them. In this life, evil people often kill other evil people and their children.
3. Ezekiel 18 refers to God not killing a son because of the guilt of his father's sin.
4. Many times in this life people are killed unjustly because of others' sinful actions, as Ezekiel 13:29 shows.
12. In Isa 14:23, what animal is mentioned here?
A: The KJV translates this as “bittern”, a type of bird. There is some uncertainty as to what animal the Hebrew meant. The NIV translates this as “owls”. The NASB, Jay P. Green’s literal translation. The Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.317, ESV and NRSV translate this animal as “hedgehog”. The NKJV translates this as “porcupine”. The Expositor’s Bible Commentary vol.6 p.107 says it could be a jackal or desert creatures in general.
13. In Isa 14:23, what is “the broom of destruction”?
A: Like a janitor or clean-up crew, this verse says that God is going to sweep up the trash; not to recycle or reuse it, but rather to destroy it.
See J. Alec Motyer’s The Prophecy of Isaiah p.146 for more info.
Isaiah 14:24-16:14 – Judgment on Assyria, Philistia, and Moab – some brief answers
1. In Isa 14:28, what does the word “burden” mean here?
A: This was a term for a prophecy. One can carry a burden for someone else, and the prophet was carrying a heavy burden (message) from God that he just had to speak.
2. In Isa 14:29-32, why are the Philistines mentioned here?
A: It might be because when the Assyrian king died, the Philistines, Moabites, and Edomites revolted against Assyria in 715 B.C. They also approached Judah about helping them. Prior to this King Uzziah of Judah fought the Philistines in 2 Chronicles 26:6-7. The king of Judah at that time, Ahaz, was pro-Philistine, but his successor Hezekiah was not.
The five Philistines cities: Gath, Ashdod, Ashkelon, Ekron, and Gaza were thorns in Assyria’s side. In 734 B.C. Gaza refused to pay tribute and was sacked. In 720 B.C. the Philistine cities were allying with Egypt against Assyria. King Sargon II came and defeated Egypt at Gaza, and conquered Gath and Ashkelon. The Assyrians captured Ekron in 712 B.C. and Ashdod in 711. Padi, the ruler of Ekron was loyal to Assyria, until the city deposed him and sent Padi to Hezekiah for imprisonment. B.C.. Ashkelon rebelled in 705 B.C., and finally the Assyrians under King Sennacherib himself came to the land and conquered all the Philistine cities in 701 B.C. and forced Hezekiah to release Padi.
See J. Alec Motyer’s The Prophecy of Isaiah p.147, the New International Bible Commentary p.732, https://www.jewishvirtuallibrary.org/ekron-2 (Jan 11., 2025), The Bible Knowledge Commentary : Old Testament p.1062, Barry G. Webb’s The Message of Isaiah p.85, the Evangelical Commentary on the Bible p.484, and the Believer’s Bible Commentary p.951 for more info.
3. In Isa 16:2, what is the significance of the town of Sela the fords of Arnon?
A: Sela was the capital of Edom, not Moab and it as 50 miles south of the border between Moab and Edom. Apparently many Moabites had fled south from Moab to Edom. Moabites sent a gift of lambs to Jerusalem (as they did in 2 Kings 3:4) asking if they could flee to Jerusalem also. Given the Moabites preceding arrogance mentioned in Isaiah 16:6-8, giving a gift to ask to shelter their refugees would be particularly humiliating to them. Pride does NOT go before a fall if you didn’t have that pride in the first place.
A different view is in The Expositor’s Bible Commentary vol.6 p.113 says that Sela, normally Edomite, might have been in Moabite hands at this time. However, we do not have any other evidence of this.
A ford was the low place where one could cross the Jordan River between Israel and Moab. Refugees fleeing Assyrian armies would need to know that.
See the Believer’s Bible Commentary p.951, J. Alec Motyer’s The Prophecy of Isaiah p.151, The Tony Evans Bible Commentary p.646, the Evangelical Commentary on the Bible p.485, and The Bible Knowledge Commentary : Old Testament p.1063 for more info.
4. In Isa 16:2 and Isa 16:14 what time period does this refer to?
A: Isaiah 16:13 says that the earlier 12 verse of chapter 16 were a different time. Historically we know that Tiglath-Pileser III invaded Moab in 732 B.C. the same year he sacked Damascus. Later, the Assyrian king Sennacherib would also attack Moab in 701 B.C. So while we don’t know the year of the first prophecy against Moab, the second prophecy would be about 704 B.C.
Almost 80 years after this time Jeremiah echoes the same thought in Jeremiah 48:29-38.
See The Bible Knowledge Commentary : Old Testament p.1064, Barry G. Webb’s The Message of Isaiah p.90, and the Evangelical Commentary on the Bible p.485 for more info. See The Expositor’s Bible Commentary vol.6 p.109 for uncertainty about the answer.
5. In Isa 16:5, why would Judah turn down an offer to help another people in need?
A: If King Hezekiah saw that their offers of friendship and willingness to be ruled by him were not sincere. Would you be willing give cash to a homeless person who said they really needed it? – standing not far from a liquor store? Give wisely, and sometimes it is better to give food or something instead of cash.
See the Evangelical Commentary on the Bible p.48
6. In Isa 16:7-9, what is interesting about the list of Moabite towns here?
A: While we do not know where a few of these towns were located, the it appears the list is going from north to south. This would be the direction Moabite refugees would go to Edom to flee the Assyrians.
See the Evangelical Commentary on the Bible p.485 and The Expositor’s Bible Commentary vol.6 p.113,116 for more info.
7. In Isa 16:9,11 what is significant about the feelings in these verses?
A: This is Isaiah prophesying, so the one weeping could be Isaiah the Lord, or most likely refers to the feelings of both. As The Expositor’s Bible Commentary vol.6 p.112 says, …the reader is not forbidden to mourn at the consequences of the people’s sins. And to his utter astonishment, he discovers that the inspired page is wet too with the tears of the prophet himself! Jeremiah wept for Judah (Jer 9:1), but Isaiah for Moab!”
There is a story, more like a parable, of two old Christian friends, how know lived in different towns, meeting up one day. The first lady asked the second who the pastor was at the church where they used to attend together. The second said, “Oh, we fired him.” The first asked why. The second said, “because he preached that everyone who rejects Jesus as their Lord and Savior is going to Hell.” The first was utterly shocked at the firing and asked, “well then, what does your current pastor say.” The second said, “Oh, he teachers that everyone who rejects Jesus as their Lord and Savior is going to Hell too.” The first then asked, “so what is the difference?” The second one said, “The first said it with glee in his voice; the second says it with a tear in his eye.
See J. Alec Motyer’s The Prophecy of Isaiah p.153-154 for more info.
8. In Isa 16:14, when did this three year period of Moab’s rapid decline occur?
A: This occurred soon after the prophecy when the Assyrians came to Judah.
While we do not know of Judah's relations with Moab, we know that Hezekiah, king of Judah, was strong enough to defeat the Philistines and imprison the Philistine king Padi of Ekron.
See The NIV Study Bible p.559 for more info.
9. In Isa 16:14, why is a “hired worker” mentioned here?
A: A hired servant would be paid to be under contract for a period of time. Of course hired workers are motivated not as much by love of the master’s family, loyalty, or by force, but rather for their monetary gain. Moab is explicitly referred to as just a hired worker. They will play whatever side they think is best for their own gain.
The Moabites sent a large number of lambs to Jerusalem as a gift to persuade the Israelites to shelter their refugees. Was it because of their love and admiration for Judah? No, given their centuries of fighting against Israel and Judah. Hezekiah could see through that.
See the New International Bible Commentary p.733 for more info.
Isaiah 17-18 – Judgment on Damascus, and Ethiopia – some brief answers
1. In Isa 17:1-3, what exactly happened to Damascus and the cities of Syria?
A: Isaiah lived a long life, and this may have been written prior to 733 B.C., or else prior to 720 B.C. Here is some history up to that time.
1200-1050 B.C. there is no information available about Damascus and Syria apart from Biblical references.
841 and 838 B.C. Shalmaneser the Assyrian invaded much of Hazael’s kingdom of Aram (modern Syria), but he was not able to conquer Damascus.
807-806 B.C. While the Assyrians were busy fighting the Mannaeans/Armenians, Damascus attacked Israel in 2 Kings 10:32.
805-802 B.C. Assyrian king Adad-nirari III besieges Damascus.
796 B.C. Assyrians besiege Damascus and leave after Damascus pays heavy tribute.
c.735 B.C. Damascus, Tyre, and Israel combine forces against the Assyrians, and attempt to force Judah to join them.
733-732 B.C. Tiglath-Pileser III destroys all the towns in Syria and captures (but does not destroy) Damascus, killing its king Radyan. This was 591 towns in 16 districts according to the Assyrian Annals.
720 B.C. Damascus and some other cities join Hamath, which was never conquered by the Assyrians, in rebelling. Sargon II crushes the revolt at Qarqar.
717 or 711 B.C. Just like Sargon II resettled other peoples in Israel, Sargon settled exiles from the cities of Papa, Lullukna, and other places in Damascus.
We hear nothing of Damascus until around 333 B.C, except that it had Assyrian governors in 694 B.C. and c.650 B.C.
333 B.C. Damascus turned over to Parmenio, a general of Alexander the Great, without a battle.
1401 A.D. Damascus totally burned to the ground by fire
See The Anchor Bible Dictionary vol.2 p.6-7, the Encyclopaedia Britannica (1959 edition) vol.7 p.2-3, and The Expositor’s Bible Commentary vol.6 p.117-118 for more info.
2. In Isa 17:5-6, what is significant about the Valley of Rephaim?
A: The valley was large, fertile, and just southwest of Jerusalem until Bethlehem. David twice defeated the Philistines there in 2 Sameul 5:17-25. The Valley of Rephaim was a major source of grain for Jerusalem. Imagine the feelings of the inhabitants of Jerusalem when a major source of sustenance is conquered by the enemy.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.342, the Evangelical Commentary on the Bible p.486 and The Bible Knowledge Commentary : Old Testament p.1064 for more info.
3. In Isa 17:10-11, why are plantings to a strange god mentioned?
A: This is probably an allusion to the worship of the Aramaic/Syrian/Babylonian god Adonis, who was associated with spring and new growth.
For this view see The Expositor’s Bible Commentary vol.6 p.119, the Evangelical Commentary on the Bible p.486, and the New International Bible Commentary p.733 for more info.
J. Alec Motyer’s The Prophecy of Isaiah p.159 says the same, except to Baal, not Adonis.
Barry G. Webb’s The Message of Isaiah p.91 says similar without mentioning which god is in view.
4. In Isa 17:10, what are some reasons people forget their Savior?
A: People sometimes have short memories when it comes to gratitude. They can forget their Savior in at least five ways.
Pride can make people forget they need saving.
Time is important to set aside for God.
Worries of this world drown out their devotion for God.
Sin keeps them from enjoying God's pleasure.
Fear of persecution, or loss of job or prestige.
Isaiah 17:10-11 says that since they forgot God their Savior, God will “remember” to keep blessing from them. Haggai 1:2-11 also mentions how the people built their own paneled houses, forgetting God's house, and God “assisted them with remembering” by keeping prosperity from them.
5. In Isa 17:11, how should we respond when good things are lost forever?
A: Something can be lost for many reasons, but in this case their opportunities for peace and prosperity were lost due to forgetting the God of salvation. Instead of wasting time (essentially) mourning what could have been, repent (if needed), learn what God wants you to do now, and then obey God. Your wealth on earth, and your life on earth, are all going to be gone sooner or later; it is not a question of “if” but “when”. So love, obey, and glorify God all you can in the circumstances and season of life you are in.
6. In Isa 18:1, should it be “whirring wings” or sailing ships” as the NEB has?
A: The Hebrew Masoretic text has “whirring wings”. However, the Greek Septuagint (LXX) has “sailing ships” and the NEB chose that. Whirring wings makes more sense.
See The Expositor’s Bible Commentary vol.6 p.123 for more info.
7. In Isa 18:1-2, what is significant about Ethiopia here?
A: The Hebrew word is “Cush”, and the Ethiopian kingdom at this time referred not only to Ethiopia, but lands they conquered in Sudan and Somalia. Ethiopia is not mentioned in the Bible often, but it is prominent at this time because they ruled most of Egypt and they sent envoys to Hezekiah. Locusts would come north from Ethiopia, so that is why it was called the land of whirling wings. Like the locusts, and army of the Ethiopian qore (=king) Piye/Piankhi conquered southern Egypt in 715 B.C. up to the Nile Delta. His successor, the Ethiopian qore Shabaka/Sabako sent envoys to Judah asking Hezekiah for help against the Assyrians 705 B.C. Ethiopia was a thorn in Assyria’s side through qore Tirhaka/Teharqa, who reigned from 690-664 B.C., and was known to the historians Manetho, Strabo, and Megasthenes.
There is another land [confusingly] called Cush, east of Babylon, but the phrase “the land the rivers divide” is an unmistakable reference to Ethiopia, not the Cush east of Babylon. The
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.347-348, The Expositor’s Bible Commentary vol.6 p.122, J. Alec Motyer’s The Prophecy of Isaiah p.161, The Bible Knowledge Commentary : Old Testament p.1065, the New International Bible Commentary p.711, Barry G. Webb’s The Message of Isaiah p.92, and the Evangelical Commentary on the Bible p.487 for more info.
8. In Isa 18:5, should it be “unripe grape” or “flower” here?
A: The KJV, NKJV, and Green’s Translation translate this as sour grapes or unripe grapes. The ESV, NASB 2020, BSB, and NIV translates this as “flower”.
The issue is that scholars are not sure of the meaning of this rarely used Hebrew word. Regardless, since the process goes from flower to immature grape to ripe grape, the message is the same: the Lord is a harvester who harvests the grapes and leaves them for the birds and other animals. The harvest that the farmers have worked so hard for will be destroyed before they come to fruition.
Sometimes when people in rebellion against God try to accomplish things on their own, God lets them succeed for a while, but at the end the success and benefit are taken away. As a sad example, when Muhammad Ali was starting to get Parkinson’s disease, he said that all his boxing trophies meant nothing to him now. A second sad example is that after Bernie Madoff made millions by a Ponzi scheme scamming financial people, one of his sons committed suicide, and Bernie died in prison in 2021. I am sure, in retrospect, that his freedom and his son’s life were not worth the cost of his ill-gotten gains.
Isaiah 19-20 – Judgment on Egypt – some brief answers
1. In Isa 19:2-3, when did this civil war among Egyptians occur?
A: The Libyans of the 22nd Dynasty (945-712 B.C.) fought against both the Nubians/Ethiopians of the 25th Dynasty (770-712 B.C.), the native Egyptian Saites of the 24th Dynasty (724-712 B.C.) as well as various rules of what we called the 23rd Dynasty (c.828-712 B.C.). The Ethiopians conquered southern Egypt in 715 B.C..
See The NIV Study Bible p.1043 and the Evangelical Commentary on the Bible p.486 for more info. Many of the dates are taken from The Cultural Atlas of the World : Ancient Egypt p.37.
2. In Isa 19:4-10, when would the Nile and other rivers dry up?
A: Egypt depended on the Nile for survival, and this is saying Egypt’s very lifeblood would dry up. This is true in at least three ways.
Every year, the flow of the mighty Nile River comes from the rains in central East Africa that feed Lake Victoria. Less rain in East central Africa would mean a year of famine for Egypt.
Long term, the land of Egypt and the Sahara has become more arid.
Metaphorically, the political power of Egypt would greatly diminish.
3. In Isa 19:16-17, why is Egypt going to be “shamed” here?
A: First of all let’s ask another question that will be related. Would you say that Egypt is “ancient”? Egypt as a country was around since Pharaoh Zoser/Dhozer, around 3000 B.C. Since Egypt was already ancient in Moses’; time (1447 B.C.) what would you call it now? – Perhaps you might say “very, very ancient”, or a better term is “archaic” i.e., ancient in ancient times. They had a rarely a break in the Pharaohs, but this changed in Isaiah’s time, when they were under foreign domination, which might be considered a disgrace.
But a reason for the importance of Egypt in Isaiah, to take two chapters on it here, is that the Pharoah from Egypt (who was actually the King/Qore of Ethiopia) had sent envoys to Hezekiah for an alliance against the Assyrians. It looked like a great opportunity for Judah, but as Isaiah implies, actually it would be a foolish trap. There were two rebellions against the Assyrians, and Egypt was promised support for both of them. They were from 713-711 B.C. centered around Ashdod, and 705-701 B.C. In both, Egypt broke its promise to help. In fact, when king Yamani of Ashdod fled from Ashdod to Egypt in 711 B.C., the Assyrians threatened Egypt unless they turned Yamani over to the Assyrians, so Egypt cave in and did that.
When the Assyrians did besiege Jerusalem, the Egyptians sent an army to help Judah against Sennacherib. However, the Assyrians took care of the Egyptian army at Eltekah, north of Ashdod. See The Expositor’s Bible Commentary vol.6 p.126, Barry G. Webb’s The Message of Isaiah p.97, and Alec Motyer’s The Prophecy of Isaiah p.167,170 for more info.
4. In Isa 19:17, when and how was the land of Judah a terror unto Egypt?
A: The Babylonians, Persians, Alexander of Macedon, the Seleucids, the Muslims, and the Turks, all conquered Egypt by passing through Palestine. The Assyrians, and the nation of Israel also fought Egypt, though they did not conquer it.
5. In Isa 19:18, when did five cities of Egypt speak the language of Canaan?
A: First, it does not say they will speak “Canaanitish”, but rather the language that is spoken in Canaan. The Assyrian Esarhaddon conquered Lower [northern] Egypt including Memphis in 671/670 B.C. The Assyrian Ashurbanipal conquered Thebes in upper Egypt in 665 B.C.
After the fall of Jerusalem, many Jews fled to Egypt. In fact, under the Persians, the main fort at Elephantine/Yeb in south Egypt was manned by Jewish mercenaries. The skeptical Asimov's Guide to the Bible p.579 also mentions the Jewish colony on Elephantine Island.
In addition, there were large Jewish populations in Alexandria, Tahpanhes, Memphis (Noph), Pathros, and Migdol.
During the time of the early church, tradition says Mark was one of the first to evangelize Egypt. He and other Christians were so successful that Alexandria in Egypt, became one of the four main centers of Christianity, at least as important as Jerusalem.
See the Evangelical Commentary on the Bible p.488, The Expositor’s Bible Commentary vol.6 p.126, and The Tony Evans Bible Commentary p.647 for more info.
6. In Isa 19:18, which city was called the city of destruction?
Most Greek Septuagint manuscripts say, “city of Asadek”. It would be an otherwise unknown name, except that hassedeq means “righteousness” in Hebrew. During the time of Ptolemy Philometer in 160 B.C. which was during the time the Septuagint was written, a Temple of righteousness was built in Heliopolis by Onias IV, son of the Jewish exile Onias III. This Jewish temple was in use until the Roman Emperor Vespasian ordered it closed in 71 A.D.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.362-365, The Expositor’s Bible Commentary vol.6 p.128,131, J. Alec Motyer’s The Prophecy of Isaiah p.168-169, and The Bible Knowledge Commentary : Old Testament p.1067 for more info.
7. In Isa 19:19, when was there an altar to the Lord in the Middle of Egypt?
A: this verse predicts one or both of the following:
Prior to Jesus, many Jews moved to Egypt and practiced Judaism there, including some Jews who translated the Bible into Greek.
After Jesus’ resurrection, Egypt, Jerusalem, and Antioch in Syria were the three main centers of Christianity for some time.
When Onias III fled from Jerusalem in 1 B.C., was given permission to build an altar to God in Leontopolis, Egypt. The Jewish historian Josephus alludes to this verse when he says, “The chief reason why he [the son of Onia the high priest] was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew.” Antiquities of the Jews book 13 ch.3.1 p.269. (Also later in ch.3.1 on p.269)
See also The Expositor’s Bible Commentary vol.6 p.129 and the Believer’s Bible Commentary p.953 for more info.
8. In Isa 19:20, how did a great savior save Egypt?
A: This could be taken in a number of ways.
Spiritually, after the time of Christ, Egypt was a center of Christianity. Athanasius of Alexandria in On the Incarnation thought this was fulfilled in his own day, when Alexandria became one of the four foremost cities of Christianity after the Edit of Milan in 318 A.D.
Politically an Egyptian leader. Egypt was divided into five kingdoms that fought among each other. They were finally reunited under Psammetichus/Psammetik around 670 B.C., right after the civil war. The Believer’s Bible Commentary p.953 favors this view plus this is also during the Millennium. (Psammetik I still had to acknowledge the overlordship of Assyria though.)
Politically a foreign leader, the Egyptians joyfully greeted Alexander of Macedon. They viewed him as a friendly liberator, freed the Egyptians from Persian rule.
See The Expositor’s Bible Commentary vol.6 p.126 and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.356 for more info.
9. In Isa 19:22, when did the Lord strike Egypt, and when did God heal it?
A: In the past Egypt had been ruled by foreign people (Hyksos, Libyans, Nubians, etc.) Yet Egypt had always been an independent country, not a subject nation. That would change when Nebuchadnezzar conquered Egypt. The Persians too would conquer Egypt, though Egypt would rebel a number of times under the Persians.
10. In Isa 19:23, when was the highway between Egypt and Assyria built?
A: In Isaiah's time, it would seem incredible that Egyptians would want to peacefully travel to Assyria and vice versa. Egypt and Assyria were both under the Persian Empire, though Egypt often rebelled. They were both together under Alexander of Macedon, and by Roman times there were very good roads linking much of the ancient Mideast.
12. In Isa 20:1 (KJV), who is “Tartan”?
A: This is not a personal name but rather was the title for the commander of the Assyrian army. He was sort of second in command after the king. The NIV translates this as “the supreme commander”. The NKJV margin says, “commander in chief”.
See J. Alec Motyer’s The Prophecy of Isaiah p.170 for more info.
13. In Isa 20:2-3, why did God command Isaiah to walk around without clothes? (The Muslim Ahmad Deedat brought this up.)
A: First of all, Isaiah was living in his own culture, not ours. Second, the Wycliffe Bible Dictionary p.477 says that the Hebrew word here was often used of men clad only in their inner tunic, not totally naked.
See also the Believer’s Bible Commentary p.953 for more info.
Isaiah 21 – Babylon and Arabia – some brief answers
1. In Isa 21:1-10, what is the structure of this oracle?
A: This is a chiasm, a common form of Hebrew poetry.
21:1b-2a The received vision
- 21:2b A vision of the end
- - 21:3-4 A view of horror
- - 21:5 A view of feasting
- 21:6-9 The end comes to pass
21:1- The vision reported
See J. Alec Motyer’s The Prophecy of Isaiah p.173 for more info.
2. In Isa 21:1, what is the wilderness by the sea since there is no ocean near Babylon?
A: There is no sea or naturally growing trees near Babylon, which was 300 miles from the Persian Gulf. This was an Assyrian name for Babylonia, because from Babylon (in central Iraq) all the way to the to the ocean, In Iraq and Kuwait, it was just flat, treeless desert if it was not for irrigation,
See the New International Bible Commentary p.735 and the Believer’s Bible Commentary p.953 for more info.
3. In Isa 21:5, why were shields “anointed” back then?
A: This refers to putting oil on a shield to keep it from rusting. It would also make the shield appear better, since the oil would make it shine.
4. In Isa 21:7, are riders on “donkeys” (plural) Jesus, and the riders on “camels” (plural) Mohammed, as some Muslims claim?
A: No. Three points to consider in the answer.
1. These were messengers at that time coming to report that Babylon has fallen. The only special significance is that perhaps the camel riders might be scouts, donkey riders might be civilians, and charioteers might be military men.
2. The evil Midianites rode on camels too, but that is just as irrelevant as talking about Mohammed here.
3. Finally, there were camel riders (plural), so even if one was Mohammed, this would mean that another camel rider would be coming after him.
There is no point in trying to “strain a gnat and swallow a camel” to try to use this verse to show consistency with Islam when there is so much in the Bible that runs counter to Islam, such as the Fatherhood of God, Trinity, saved by grace, Holy Spirit, etc.
See When Cultists Ask p.79 and When Critics Ask p.269 for more info.
5. In Isa 21:11, why is this word translated either as Dumah or Edom?
A: The Masoretic manuscripts say Dumah, which is a town in Edom and also means silence in Hebrew. The Septuagint says, “Edom”. Also, Udumu/Udumai is the Akkadian word for Edom.
Regardless, the term all manuscripts “Seir” means the land of Edom. Complicating matters is that there was also an oasis in Arabia called Dumah el Jandal. However, the Dumah in Isaiah 21:11 in Seir/Edom, which are equivalent, according to Genesis 32:3. Later the Edomites moved west to southern Judah; the region was called Idumea.
See The Bible Knowledge Commentary : Old Testament p.1068-1069, the New International Bible Commentary p.735, the Evangelical Commentary on the Bible p.488, The Tony Evans Bible Commentary p.647, the Believer’s Bible Commentary p.954, J. Alec Motyer’s The Prophecy of Isaiah p.177, The Expositor’s Bible Commentary vol.6 p.136, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.384 for more info.
6. In Isa 21:13,16-17, where were Dedan, Tema, and Kedar?
A: All three places are in the northwest of modern-day Saudi Arabia close to Edom. Tema (modern Teyman) is an oasis between the Dedanites on the north and the Kedarites, famous for archers, on the south. Sargon II of Assyria defeated many Arabian tribes in 715 B.C. The king after him, Sennacherib, was called “the king of Arabians and Assyrians” in Herodotus’ History 2.141). See also the Greek geographer Strabo )60 B.C.) and Josephus’ Antiquities of the Jews 10.1.4.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.388-389, The Bible Knowledge Commentary : Old Testament p.1069, the Evangelical Commentary on the Bible p.488, The Expositor’s Bible Commentary vol.6 p.138, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 4 p.409 for more info.
7. In Isa 21:13, does the phrase “the burden upon Arabia” means that “God has imposed upon Arabs, the duty to deliver His Message to mankind” as the Muslim Ahmad Deedat claims?
A: It sounds like Deedat is saying the Bible says there is a burden on Arabia that is not on others. Let’s see. Isaiah mentions
“the burden on Babylon” (Isaiah 13:1)
“the burden on Moab” (Isaiah 15:1)
“the burden on Damascus” (Isaiah 17:1)
“the burden on Egypt” (Isaiah 19:1)
“the burden on the Desert by the Sea” (Isaiah 21:2)
“the burden on Dumah” [in Edom] (Isaiah 21:11)
“the burden on Arabia” (Isaiah 21:13)
“the burden on the Valley of Vision” [concerning Jerusalem] (Isaiah 22:1)
“the burden on Tyre” (Isaiah 23:1)
The Hebrew word for “burden” was a synonym for prophesy when Isaiah prophesied about these places. It seems “unusual”, to put it nicely, that Deedat would make such a point about Isaiah 21:13 and not even bring up all of these other verses.
8. In Isa 21:16, what does a year of a hired worker mean?
A: As a worker hired for a year would not work one day longer (for free), this will be fulfilled before one full year is up.
See the Believer’s Bible Commentary p.954 for more info,
9. Do Isa 21:13-17 and Isa 42:10-11 refer to the Battle of Badr, where a few [allegedly] ill-armed Muslims miraculously defeated the mighty men of Kedar [allegedly] (Quraish) of Mecca?
A: This is wishful thinking about the Bible. At the Battle of Badr in 624 A.D. (A.H. 3), 300 or 328 Muslims killed 70 Meccans and captured 70 more while losing 14 of their own. It was a victory, but not miraculous on the order of Joshua, or Moses parting the Red Sea. I do not know where he got the idea the Medina camel-raiders were ill-armed. See Sahih Muslim vol.3 no.4394 (p.975-976), Sahih Muslim vol.3 no.4341 p.951 vol.3 no.4360 p.960-961 (17 Ramadan, 2 A.H.) Bukhari vol.5 book 59 no.462 (p.323); Bukhari vol.4:324 p.206; Bukhari vol.5 book 59 no.292 p.201.
Now look again at Isaiah 21:16,17 again; it says that within one year, the survivors of the bowmen, the warriors of Kedar, will be few. One year after Badr, the Meccans were not conquered, much less wiped out. Rather, this refers to the Assyrians of Isaiah’s time attacking the northern Arabian tribes in 715 B.C.
10. In Isa 21:16-17, when was this prophecy of Kedar fulfilled?
A: Kedar was a well-known tribe in Arabia north of Mecca, and the Assyrians and Babylonians were trying to control Arabia too. Kedar was paying tribute to Assyria back in 738 B.C. Sargon II waged a campaign against the northern Arabian tribes in 715 B.C.
See The Expositor's Bible Commentary volume 6 p.137-138 and J. Alec Motyer’s The Prophecy of Isaiah p.177 for more info.
Isaiah 22 – Partying while the prophet weeps – some brief answers
1. In Isa 22:1-3,13 why is God chastising Jerusalem here?
A: This is for a different sin than was mentioned previously. With all the disaster to these other nations, the people of Jerusalem callously only cared that they escaped. When they should have been thinking of repentance after all this disaster, they were partying instead. Some think they might have also been celebrating their alliance with Babylon.
See the New International Bible Commentary p.735-736, the Believer’s Bible Commentary p.955, and J. Alec Motyer’s The Prophecy of Isaiah p.173,180-181 for more info.
2. In Isa 22:2, which city is referred to here?
A: This is Jerusalem since it is called the city of David in Isaiah 22:9.
3. In Isa 22:5, what is the valley of vision?
A: This is a play on words because the Valley of Hinnom, also called Gehenna, southwest of Jerusalem, is where they dumped their garbage.
See the New International Bible Commentary p.737 for more info.
4. In Isa 22:13, what is the context of this statement, “Let us eat and drink, for tomorrow we shall die”?
A: It meant they had crossed the line of despair. Once they saw their destruction was certain, and so they thought to live it up, since they would all die soon anyway.
5. In Isa 22:15-19, what did Shebna do wrong that he is singled out?
A: Here Shebna was an official under Hezekiah in charge of the royal family. He apparently was one of the main people telling Hezekiah to revolt from Assyria. Later Shebna and Eliakim along with Joah were the three people sent to negotiate with Sennacherib in 2 Kings 18:18,26,37; 19:2; Isaiah 36:3,11,22; 37:2. Shebna has a high position as steward over the royal household in Isaiah 22:15-19. However, in Isaiah 36:3,22, probably written two years later, Shebna was only a scribe, and Eliakim was the steward over the royal household.
See the New International Bible Commentary p.736 and The Bible Knowledge Commentary : Old Testament p.1070-1071 for more info.
6. In Isa 22:16, what was wrong with Shebna making a grave for himself?
A: Plenty was wrong if he was using money from the public treasury to do it. The idea of someone working so hard to create a big tomb for himself might sound strange to modern ears, but it was common in the Mideast, - just ask any Pharaoh. The Roman Catholic Pope Julius II likewise made a great tomb for himself.
See The Expositor's Bible Commentary volume 6 p.142,143 for more info.
7. In Isa 22:16, what are some ways believers today can make a legacy for themselves, when instead they should be harvesting and discipling for the kingdom?
A: Sometimes people can be more concerned about their own material success than about God’s kingdom. It is good to leave an inheritance to your children and grandchildren (Proverbs 13:22), but someone can be so consumed in leaving as large an inheritance as possible that they lost their focus on God’s kingdom. Sometimes they can be so concerned about their own health, or the health of some loved ones, that they have lost sight of people coming to the Lord. Father, we pray that you will help us see when we do that and that you will give us a heart of repentance.
8. In Isa 22:20-25, why would Eliakim be broken off?
A: Scholars disagree; there are two views.
a) Isaiah 22:24 suggests to some that Eliakim practiced nepotism, having his family filling positions under him.
b) It did not say that Eliakim did anything particularly wrong, It is merely prophesying that in the wars with the Assyrians and Babylonians, he and his family will be harmed.
See the New International Bible Commentary p.737, The Tony Evans Bible Commentary p.648, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.404, and The Expositor's Bible Commentary volume 6 p.143 for more info.
9. What does Isa 22:25 refer to?
A: The “peg” is Eliakim son of Hilkiah according to Isaiah 22:20. The peg will be a seat of honor for the house of his father. Yet Isaiah 22:25 prophesies that the peg will give way, and the load depending on it will come down. Eliakim was swayed by nepotism, or using his position as a “maintenance system” preferentially for his family as friends. See The Prophecy of Isaiah by J. Alec Motyer p.188, The Expositor’s Bible Commentary vol.6 p.143-144, the New International Bible Commentary p.736l for more info.
Alternately the sheared peg could refer to Eliakim’s house falling from its position, when most of the people were taken into exile, according to The Bible Knowledge Commentary : Old Testament p.1070 and the Believer’s Bible Commentary p.955.
Both views are combined in the Evangelical Commentary on the Bible p.489.
See 1001 Bible Questions Answered p.44-45 for a different view, that the sheared-off peg refers to Shebna, as contrasted with Eliakim.
Isaiah 23 – Tyre, Trading their Soul for Judgment – some brief answers
1. In Isa 23:1-13, what is the structure of this chapter?
A: This is two very similar chiasms.
Isa 23:1-7 Lament over destruction
. Isa 23:1-3 Wail and then be still Tyre, along with Tarshish and Cyprus
. . Isa 23:4-5 Be ashamed Sidon
. Isa 23:6-7 Flee to Tarshish and the Coast Tyre
Isa 23:8-13 God’s commands behind these
. Isa 23:8-9 The Lord has ordained for Tyre
. . Isa 23:10-12b Overflow: The Lord has ordained for the daughter of Sidon
. Isa 23:12c-13 Behold: your people will go to Cyprus, Chaldea [Babylon], Assyria, and Tarshish
Isa 23:14-18 The rest of this chapter is prose, not poetry.
See J. Alec Motyer’s The Prophecy of Isaiah p.190 for more info.
2. In Isa 23:1-18, why does the city of Tyre get special mention?
A: The other prophecies are against countries, such as Moab and Aram. But Babylon and Tyre were originally just cities that packed a punch and formed empires. A military empire would want to fight other military empires. But a trading empire would be more inclined to want to trade with other empires than fight.
Tyre was an ancient city; archaeologists say it was founded 2750/2700 B.C., according to Herodotus, by settlers from Sidon. Abraham was about 2000 B.C.
Tyre and Israel later became good friends and trading partners. King Hiram of Tyre sold lumber to Solomon for the temple in 1 Kings 5:1,7-12 and provided sailors for Solomon’s navy in 1 Kings 9:26-27.
Like later Rome, Venice, and Genoa, the Phoenician city of Tyre had a huge influence on world history. Tyre was the “daughter-city” of Sidon (descended of Canaan in Genesis 10:15), but the Assyrians pretty much destroyed Sidon. Tyre was built on an island off of modern-day Lebanon. When the Assyrian and Babylonians unsuccessfully besieged Tyre, much of the population of Tyre just “disappeared”. We now know that they migrated to the Island of Cyprus (Kittim in Genesis 10:4) and what was called “the Coast of Elissa”, which was the name of a queen. In both cases they merged with the local population. The Coast of Elissa is now Tunisia and northern Algeria. There they founded the city of Carthage, and the Carthaginian Empire. It became an Empire, and though it was primarily a trading empire, militarily it drove out the Greeks from Spain and Sicily, and almost defeating Rome in the Punic wars. While we cannot identify it for sure “Elishah” in Genesis 10:4 might have been the Coast of Elissa.
Tarshish (mentioned in Genesis 10:4 and Jeremiah 10:9; probably Tartessus in SW Spain), was a major silver-mining city in Spain under the control of the Phoenicians / Carthaginians. This is in the far west of the Mediterranean area and was probably where Jonah was trying to flee.
See The Expositor’s Bible Commentary vol.6 p.145-147, The MacArthur Bible Commentary p.785-786, J. Alec Motyer’s The Prophecy of Isaiah p.191, The Bible Knowledge Commentary : Old Testament p.1071, the New International Bible Commentary p.73, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 4 p.406, and the Believer’s Bible Commentary p.955 for more info.
3. In Isa 23:1-18, what is different about the Phoenicians vs. the other nations mentioned earlier?
A: The other nations, such as the Assyrians and Babylonians, were rebuked for wickedness, including their violent conquest to gain wealth. The Phoenicians, who were more concerned about getting rich through trade instead of conquest, were rebuked for their wickedness, but they had colonies more than violent conquest. The Phoenicians’ religion had human sacrifice, but it might not have been as prominent as the Canaanites’.
See J. Alec Motyer’s The Prophecy of Isaiah p.191 for more info.
4. In Isa 23:1,6,10,14, how is Tarshish related to Tyre?
A: The Phoenicians founded Tarshish in far-off Spain, west of Gibraltar, in the ninth or tenth centuries B.C.
5. In Isa 23:2,4, why is Sidon [Zidon] mentioned in relation to Tyre?
A: The cities of Tyre and Sidon were only about 25 miles apart, and citizens of Sidon founded the city of Tyre.
6. In Isa 23:8, what does the “crowning city” or “bestower of crowns” mean?
A: The various cities of the “Phoenician Empire” were actually all independent with their own kings, but apparently Tyre could heavily influence who the king would be.
See J. Alec Motyer’s The Prophecy of Isaiah p.191 for more info,
7. In Isa 23:15-17, when was this seventy-year “forgetting” of Tyre?
A: Starting in 729 B.C., the Tyrians agreed to let the Assyrians appoint a governor, and Tyre had to pay 150 talents of gold per year to Assyria. The rich city of Tyre thrived on trade, and the Assyrians did not permit the city of Tyre to engage in any business activity starting about 701 B.C., when the Assyrian captured Usse near Tyre. This ended when Assyria's control of the Levant ended, about 630 B.C. This would be 71 annual years, or 72 prophetic (360-day) years.
But the people of Tyre were not idle, or broke. Carthage had been found 815/814 B.C., and the people of Tyre could simply go to there, to Cyprus, Tarshish, or other Phoenician/Carthaginian cities to trade.
See J. Alec Motyer’s The Prophecy of Isaiah p.192-193, The Expositor's Bible Commentary volume 6 p.147, the New International Bible Commentary p.736, and The Bible Knowledge Commentary : Old Testament p.1070-1071 for more info.
Isaiah 24 – Trapped in the Finale: When Hope is Gone – some brief answers
1. What is the structure of Isa 24:1-23?
A: This chapter can be seen as a chiasm.
Isaiah 24:1-7a tells what God is going to do
. Isaiah 24:7b-13 tells the reaction of lament of the formerly “merry-hearted”
. . Isaiah 24:14-16a tells the reaction of God’s worshippers
. Isaiah 24:16b-18d tells of the panic of the wicked
Isaiah 24:18e-23 tells of the inevitable destruction of God’s judgment
See J. Alec Motyer’s The Prophecy of Isaiah p.197 for more info.
2. In Isa 24:1-4, when will the earth (or land) be made empty?
A: Isaiah 24:1-7 shows that this refers to something much, much bigger than the regional wars and catastrophes of his day. Isaiah 24-27 has been called “the Little Apocalypse” or “Isaiah Apocalypse” because these three chapters discuss the endtimes. In the end, God will bring destruction to the entire surface of the earth.
See The Tony Evans Bible Commentary p.649, The Bible Knowledge Commentary: Old Testament p.1072-1073, the Believer’s Bible Commentary p.956, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 4 p.432 for more info.
3. In Isa 24:5, since the people changed the ordinances, does that mean the Old Testament was corrupted?
A: No. God’s word stand firm in the Heavens (Psalm 119:89,91,144,160; 1 Peter 1:25) and God’s word will never depart from the mouths of God’s people on earth (Isaiah 59:21). God’s Word does not return to Him void (Isaiah 55:11).
Yet in Joshua 1:8, God commanded Joshua not to let the words of God’s Law depart from Joshua’s mouth. Therefore, while God guarantees that His word will not depart from everyone’s mouth, Joshua (and each person) has a responsibility to not let God’s word depart from their own mouth.
God will ensure his word on the earth. However, some people can ignore God’s laws, make their own laws contrary to God. The fact that someone makes new laws does not mean the old laws are lost.
4. In Isa 24:10, which city is the city of meaningless / confusion?
A: This is translated “ruined city” in the NIV. This is not the name of a city, but a description of a city. However, according to J. Alec Motyer’s The Prophecy of Isaiah p.201, it does not have a simple translation in English. The best is “city of formlessness”. The same Hebrew word, tōhû, (not tofu!) is used in Jeremiah 4:23 of the formless earth and heavens. The picture is something reduced to wet clay.
Which city is this? Based on the parallels with Revelation 18, and the fact that both passages are speaking of the end times, this city is probably Babylon in Revelation.
See also J. Alec Motyer’s The Prophecy of Isaiah p.208 for more info.
5. In Isa 24:14-16a, how do we praise God in the middle of the storm?
A: Isaiah 24:1-13 talk about severe destruction, but even in the middle of God executing His judgment, we can proclaim “Come Lord Jesus”. We can be grateful that we were spared God’s wrath. For lesser things, such as when Paul and Silas were beaten and thrown in the Philippian prison in Acts 16:22-34, they still sang to God at midnight. Romans 8:28 promises that all things work together for good for those who love God. So no matter what, we can sing and praise, with wonderment at how God will use bad things, even disasters, for His glory.
See the New International Bible Commentary p.737 for more info.
6. In Isa 24:18, what are the “windows on high”?
A: This same phrase is used in Genesis 7:11; 8:2; when Noah’s flood started. The ancient Hebrews would probably recognize the similarity.
See The MacArthur Bible Commentary p.787 and J. Alec Motyer’s The Prophecy of Isaiah p.197 for more info.
7. In Isa 24:21-22, when will the host of the high on high be punished?
A: This refers to the end times, and could refer to a parallel passage in Revelation 12:7-12. This might be at the end of the tribulation / start of the millennium. See Hard Sayings of the Bible p.303-304 for more on relating this section of Isaiah to the Millennium mentioned in Revelation 20:1-7.
8. In Isa 24:23, how will the sun and moon be shamed?
A: This is figurative language meaning that they will become dim, as though they were in shame. This will happen during the tribulation, when people will have reason to hang their heads in shame for recognizing God’s hand in a more direct way than ever before, and yet still rejecting God.
9. In Isa 24:34, what are ways today that people have no hope?
A: Some in school have no hope of a good career.
Others have no hope of change or getting out of a miserable situation.
Others have no hope of improvement
Others have no hope that the things they value most are going to get worse.
Others have no hope of undoing the physical damage they did to themselves through drugs, alcohol and nicotine.
One thing they all have in common is that they are looking at their situation and not looking up.
10. In Isa 24:34, how do you share the gospel with people, such as many prisoners, who have no hope?
A: They need to look up to Jesus, become saved, and see the certain, imperishable hope they have in heaven.
Isaiah 25-26 – The redeemed and their song – some brief answers
1. In Isa 25:1-27:6, what are the four “echoes” of this celebration song?
A: Hear are the four echoes, or song verses.
Isaiah 25:1-9 – Salvation for the people after the destruction of the stronghold
Isaiah 25:9-12 – Moab will be humiliated. (Verse 9 is a transition.)
Isaiah 26 – The people of Judah will be raised up again
Isaiah 27 – The LORD protects His vineyard
Chapter 25 itself is like an artist’s picture in vivid colors.
Isaiah 25:1-5 is a dark bleak backdrop of a storm of terrible destruction.
Isaiah 25:6-9 is the bright day after, with a feast inviting all the redeemed, and even the dead will come to the feast.
Isaiah 25:9-12 is the removal of those who fight against God and His people.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.436-457 for more info.
2. In Isa 25:1-2, how is this destruction “a wonderful thing”?
A: It is true that destruction never looks wonderful to the one being destroyed; ask any criminal about to be executed. Yet, if an enemy that is about to kill you is stopped, that is a wonderful thing for you. This destruction is in fact wonderful in two ways.
Destruction of the enemies of Judah is wonderful for Judah, in that she can be at peace when those who want to invade her are destroyed.
Execution of justice is a wonderful thing, that all of the great injustice that has been done on the earth will finally be set right.
3. In Isa 25:6, what are “wines on the lees” or aged wine?
A: This means aged wine, which apparently tastes better than “new wine” that has not been aged. Typically, it was the first fermented and kept for a long time. It was filtered before drinking so it was both stronger and clear.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.439 and J. Alec Motyer’s The Prophecy of Isaiah p.210 for more info.
4. In Isa 25:7b-8a, what is the covering over all the peoples?
A: A better term is “shroud” as in a covering for a dead body. The picture here is striking; God will remove the shroud of death covering people, and they will be alive again.
One commentary (Keil-Delitzsch part 1 p.440) claims that the shroud in Isaiah 25:7 is spiritual blindness while Isaiah 25:8 is death. However, there is nothing else in Isaiah 25 about blindness, either physical or spiritual. People don’t wear a shroud because they are blind. So, Isaiah 25:7 refers to a shroud of death, consistent with Isaiah 25;8.
5. In Isa 25:11a, who is the swimmer in this metaphor?
A: Grammatically there are three options.
a) The swimmer is Moab / the wicked according to the NIV, ESV, NRSV, NASB, BSV, Keil-Delitzsch, and most commentators.
b) The swimmer is God in the NKJV.
c) It is not specified in the KJV nor the Hebrew.
But the swimmer is swimming in a pile or pool of refuse, so it sounds like the evil Moab, not God.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.442 for more info.
6. In Isa 25:11a, how is this metaphor applicable to some people today?
A: If a person has a filthy mouth, lives a filthy life, and has “infections of their soul”, looks at That at a person attempting to swim in manure. But as gross as someone is, God can reach out to them and still love them so much that He draws them to Himself and brings \salvation to them. But God does not stop there. He also washes them off and cleans them up, with sanctification.
7. In Isa 25:11 and Isa 26:5, why is God so intent on humbling the proud?
A: Scripture does not say, but there can be at least three complementary reasons.
God's glory: God desires all to glorify Him, and fallen man tends to glorify himself instead of God.
For their sake: Sometimes a person needs to be humbled, and put flat on their back, before they will look up.
For the sake of others: Sometimes when a person is humbled or disciplined, others will notice and learn from the punishment of that person.
8. In Isa 26:1-26, at a high level what does this song say about our worship?
A: Isaiah 25:1 is first person singular “I”, while Isaiah 26:1 is first person plural “we”. While it is primarily a song of praise, and secondarily a song of thanksgiving to God and encouragement to others, for all three aspects it is a song of celebration. Our worship and services could be called “celebration services”. While there is a time to mourn, confess our sins and ask for God’s intercession too, celebration should be a big focus of worship.
See the Evangelical Commentary on the Bible p.491 and The Expositor’s Bible Commentary vol.6 p.158 for more info.
9. In Isa 26:3, how does God keep people in perfect peace when their mind is steadfast?
A: God does not eliminate our difficulties, but he gives us the comfort, strength, and help to go through those difficulties. This sounds similar to Philippians 4:6-7, where we are not to be anxious about anything, but if we make our requests known to God, then God's peace, which passes all understanding, will guard our hearts and minds.
10. In Isa 26:7-8, how are the paths of the righteous level and smooth?
A: The Hebrew word for righteous can be translated as upright or “straight”. The Hebrew word for “smooth” can also be translated as “weight” or “make level”, (i.e., the weights on both sides of a scale are not tilting up or down. One way to understand these verses is to focus on the path. A good path is level so that it will not trip people up, does not go in circles or lead the wrong way.
Another way to understand these verses is to focus on the people who find the path to travel. We know where we are going and the Way to get there. Walking in God's way, we do not have to hide or live in shame for what we do or did not do.
See The MacArthur Study Bible p.789 for more info.
11. In Isa 26:8-9, how do we cultivate an attitude of yearning for God?
A: Here are some ways to deepen our love for God.
Spend time in prayer, delighting in God and praising Him. Praying out of sense of duty and self-discipline is good; but praying because of the enjoyment is even better.
Learn to wait for God's leading, rather than leading ourselves and hoping God will follow.
Glorify God on earth though our life, in both our obedience and our service.
Preach and teach so that God's name would be honored on earth.
Care for the material needs of others as well as their spiritual needs.
Love God above everything else, and love your neighbor as yourself.
Fellowship with God, drawing near to Him. Don’t try to have religion without relationship.
Self-control by carrying our cross daily.
Remember God's promises of eternal life, and the temptations and sufferings down here will seem small. (1 Peter 1:6-9; 1 Corinthians 2:9)
12. In Isa 26:10f, do the wicked not behold the majesty of the Lord, or will everyone behold God's glory as Isa 40:5 says?
A: Revelation 1:7; Philippians 2:10; Isaiah 40:5; and Isaiah 45:23-24 show that in the end everyone will see God. Isaiah 26:10 says, “regard not the majesty of the LORD.” (NIV) The Hebrew word for “see/regard” is chazah. According to Strong's Concordance it means “to gaze at, mentally to perceived, contemplate (with pleasure); spec. To have a vision of.” There are two complementary answers.
1. The wicked do not contemplate or regard the Lord, but eventually all will see the Lord regardless of whether they want to or not.
2. The wicked do not now recognize the Lord, but in the end all will see the Lord.
See When Critics Ask p.270 for more info.
13. Why does Isa 26:13-14 say the wicked who are dead will not rise and the memory of them will be gone?
A: Isaiah 26:13-14 says they will not live anymore; this is true, they will be in Hell, and ultimately exist in the lake of fire, the second death.
They will not be remembered on earth, nor will creatures in heaven for that matter.
Even though they will not rise, they will still stand before Christ in the Great White Throne Judgment in Revelation 20:12-13. But regardless, they will be cast into the Lake of Fire, not rise, in Revelation 20:15.
14. In Isa 26:19, what does this say about resurrection?
A: This is one of the verses that show, contrary to what critics say, they believed in an afterlife prior to the Exile. See also Isaiah 25:7b-8a. Other verses that also show this are Hosea 13:14; Proverbs 14:32, Job 3:13-17, and Job 19:26-27. Of course, this does include Daniel or Ezekiel, which were written after the exile.
See J. Alec Motyer’s The Prophecy of Isaiah footnote p.210-211 and The Expositor’s Bible Commentary vol.6 p.160,167 for more info.
Isaiah 27 – Prosper when surrounded by strong foes – some brief answers
1. In Isa 27:1-13, what is the structure of this chapter?
A: Here is the structure arranged as a chiasm with the third to last point missing..
27:1 God’s victory over these powerful foes
. 2-6 The vineyard of the Lord’s people will sprout and fill the world
. . 7-11 The Lord will deal with them by forgiving after He has disciplined them
. . . 7-8 Past discipline
. . . 9 After pagan altars are gone, then the Lord will graciously forgive
. . . 10-11 The Lord overthrows the wicked city
. 12 The Lord will harvest the world of His people
13 The great trumpet gathering God’s people to Jerusalem
See J. Alec Motyer’s The Prophecy of Isaiah p.221 for more info.
2. In Isa 27:1-3, why is the serpent Leviathan being punished here?
A: The answer is simple if one understands what Leviathan represents. There are four views of leviathan in Isaiah.
1. A dinosaur. Ancient people probably did occasionally come across the bones of dinosaurs.
2. A large aquatic animal, such as a hippopotamus, crocodile, or whale.
3. It represents the nation of Egypt.
4. The Sea can represent Egypt, and there are two Leviathans, representing the fast-gliding Tigris and more curvy Euphrates rivers.
5. Allegorically Satan. This is based on the parallelism between Isaiah 26:17-27:2 and Revelation 12:1-13.
6. A word-picture of the monsters Lotan (similar to Leviathan) and Rahab who were defeated by Baal in the Ras Shamra texts at Ugarit.
7. The two leviathans and the dragon represent three great powers in that region: Egypt, Assyria, and Babylon.
The most likely answer in this poetic section is 2 plus 3 plus 5. The Expositor’s Bible Commentary vol.6 p.169 and the New International Bible Commentary p.738 suggest the fourth or sixth views. The Evangelical Commentary on the Bible p.491 advocates the sixth view. The Tony Evans Bible Commentary says it is a combination of five and six. The Bible Knowledge Commentary : Old Testament p.1075 teaches the sixth view. The Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.454-455 holds to the seventh view.
3. In Isa 27:2,6 how can we be a fruitful vineyard in God’s eyes today?
A: The vineyard is a metaphor for God’s people, Israel. For us to be a fruitful vineyard we don’t have to be clever, and we don’t have to come up with clever new ways to minister, though those are not bad. But rather, what is important is staying close to God and being faithful in our obedience. God will guard His vineyard in Isaiah 27:4, He only calls us to rely on His protection in Isaiah 27:5. Guard will guard from powerful and strong enemies like Leviathan the quick serpent and Leviathan the twisted (perhaps a metaphor for the quick Tigris River and the curving Euphrates River surrounding most of Assyria). But God will also against subtler, slower enemies of the vineyard, the briars and thorns in Isaiah 27:4. The hardest thing God’s people have to do here is stay close to God and rely on His protection.
See The MacArthur Study Bible p.790 for more info.
4. Why is Isa 27:10-11 after Isa 27:2-3,6?
A: These two passages right together make for a truly shocking picture. First God promises that He will guard those who make peace with God and rely upon Him, and the context is (prophetically) standing in ruins of Jerusalem. It is sort of like prophesying to the German people that they will flourish and prosper, standing in Dresden in 1946. On the surface that would not look like very good guarding! But as the German people eventually did recover and prosper, God, speaking amidst the ruins, is saying they will prosper unbelievably in the future. Of course the eventual fulfillment of this is in the Millennium.
See the Believer’s Bible Commentary p.957 for more info.
5. In Isa 27:12 what is the stream of Egypt and the River?
A: We would call it the Wadi (seasonal stream) of Egypt also mentions in Genesis 15:18; Numbers 34:4-5, and 1 Kings 8:65. This is in the Sinai Peninsula very close to Israel. which is officially known today as el ‘Arish, 50 miles southwest of Gaza. “The River” is a colloquial term for the biggest river in the Mideast, the Euphrates, which some translations supply in italics.
Some have mistakenly thought the River of Egypt referred to the Nile River, but that cannot be, because the Nile was never one of the boundaries of Israel or Judah.
See The Expositor’s Bible Commentary vol.6 p.174, The Bible Knowledge Commentary : Old Testament p.1076, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 1 p.460, and the Evangelical Commentary on the Bible p.492 for more info.
6. In Isa 27:13, is this the trumpet of 1 Thess 4:17?
A: While Scripture does not say, this likely could be the same trumpet, as both will gather God’s people from distant lands. In Isaiah 27:13 they will come to “Zion” which might actually be Heaven, here.
Isaiah 28 –Woe to relying on Egypt instead of the Lord – some brief answers
1. In Isa 28:1, what exactly is the meaning of “woe” as used here?
A: This entire section of Isaiah 28-33 can be entitled “The Book of Woes”. The Hebrew word for woe, hoy, has a dual meaning of actual sorrow for what has happened, or warning plus potential sorrow for what will or could happen. It has connotations of strong emotion (Isaiah 1:24), sympathy (1 Kings 13:30) and summons (Isaiah 55:1).While the northern kingdom could repent, and God could relent from bringing on the disaster, they had not repented in 400 years, so it was very unlikely the entire kingdom would repent now. But perhaps a remnant of people could repent and escape.
This part of Isaiah was probably delivered the earlier part of the reign of Hoshea, the last king of Israel, because they were protected by Egypt, and they felt fairly secure. The had a choice to make: rely on the Lord or rely on Egypt. They chose the second.
See the New International Bible Commentary p.739, J. Alec Motyer’s The Prophecy of Isaiah p.229, The Tony Evans Bible Commentary p.652, Barry G. Webb’s The Message of Isaiah p.116-117, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.1-2, The Bible Knowledge Commentary : Old Testament p.1077, and The Expositor’s Bible Commentary vol.6 p.175,178 for more info.
2. In Isa 28:1,4, what is the significance of the phrase “glory heart is a fading flower, set at the head of a fertile valley”?
A: Physically the city of Samaria was in a beautiful location. There was a ring of mountains, inside of which was a ring of hills about two-day’s journey across, inside of which was a low basin, at the center of which was a tall hill, on top of which, like a crown, was Samaria. It was pretty, but God was saying this was fading and the city will be captured soon.
This was apparently a common motif that God was telling them it was not good to be proud of beauty and pleasure, especially drinking. While we are not certain of the significance of these words to the ungodly Israelites, it might refer to the still present but fading glory of their past history.
But we are seeking an unfading inheritance according to 1 Peter 1:4.
This would not be the only time that leaders were enjoying partying before their nation was about to be destroyed.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.3 and The Tony Evans Bible Commentary p.652 for more info.
3. In Isa 28:4, what is “hasty fruit” or “first-ripe fig”?
A: This is the fruit that first appears, or is picked before it is ripe.
4. In Isa 28:5, what is a “diadem”?
A: A diadem is a diamond or other type of jewel.
5. In Isa 28:7-8, to what extent should believers be concerned about the private conduct of political leaders?
A: These were not just any leaders, but supposed to be rulers and prophets of God’s people. Isaiah preached against them personally. Someone else who did this was John the Baptist in Matthew 14:1-12. After Bible times another who did this was John Chrysostom, who was exiled and died for his speaking in 407 A.D., after the Byzantine Emperor made a statue of him and his wife.
If someone has a consistent history of treating people honestly, justly, and kindly, then they more than likely will continue to treat people that way. But if someone has a history of ripping people off, being spiteful, and being mocking and mean, then they more than likely will continue to treat people that way too.
See Barry G. Webb’s The Message of Isaiah p.120 for more info.
6. Does Isa 28:10-13 refer to Arabic since it speaks of people with a stammering tongue?
A: This is again wishful thinking by some Muslims. Greek is more distant to Hebrew than Arabic is. However, Isaiah 28:13 says the word of the Lord was to them just rules, and many people see Sunni Islam the same way, just rules to follow with no personal relationship with God.
7. In Isa 28:11, what is the significance of stammering lips and another tongue?
A: The Jews knew about the true God for centuries. Nevertheless, people of recent nationalities speaking other tongues, would be teaching the Jews about the true God in the future.
8. In Isa 28:11-14, what do you do when some people tell you they don’t want to hear your urgent message of warning? But what should you do?
A: Sometimes we just move on, either due to fear of persecution, annoyance with them, or lack of desire to do something if you do not have a reasonable expectation of success. But we should pray about it. Perhaps we should move on, because there are other people we could be talking with, they appear hardened. But other times the person just needs to hear the same thing, in different ways, five or ten times first, and we should not be afraid of being annoying, if that is what God wants us to be here.
It is good to understand why they are not interested. In this case they claimed to have a pact with death, so they didn’t need God. In fact, Samaria resisted the Assyrian siege for three years (2 Kings 18:10). In general, people won’t listen to your answer or solution, if they think they have a better solution. Only when they see that their own solution is inadequate and perhaps even catastrophic might they be interested in giving you a genuine hearing.
People also don’t listen if they are “drunk”, either drunk with alcohol, high on drugs, or drunk with power, money, or pleasure.
God is basically telling them they will have to listen, but they can choose who to listen to. They can listen to Isaiah, speaking in Hebrew, or else they will have to listen to the Assyrians, speaking in Assyrian.
See the Believers Bible Commentary p.958, the New International Bible Commentary p.739, J. Alec Motyer’s The Prophecy of Isaiah p.231-232, The Bible Knowledge Commentary : Old Testament p.1077, Barry G. Webb’s The Message of Isaiah p.120, and The MacArthur Bible Commentary p.791 for more info.
9. In Isa 28:13, what does this mean?
A: There are two views.
Rule upon rule: God's word has become to this people nothing more than rules upon rules to follow. They lost the desire to draw near to God.
Nonsense: This was mocking the drunken babbling of some of Isaiah's listeners. Hard Sayings of the Bible p.305 holds this view, and says this is repeating two letters of the Hebrew alphabet, sort of like the slang expression in English “watch your p's and q's.” It also adds the interesting note that “watch your p's and q's” in English originally meant to watch your pints and quarts.
See 735 Baffling Bible Questions Answered p.168-169 for more on both meanings.
10. In Isa 28:16, how does the foundation stone relate to Christ?
A: Christ is the cornerstone of our relationship with God, as 1 Peter 2:6 shows.
11. In Isa 28:21, what is God’s “strange work” or “alien task”?
A: This refers to the work of a good, kind, loving God in destroying people, even His own chosen people, because of their turning their backs and Hin and the demands of justice and holiness. God does not desire that any perish (2 Peter 3:9; Ezekiel 18), but since He administers justice, He will judge people.
12. In Isa 28:23-29, what is the point of the caraway, cumin, and other seeds?
A: There are a number of points here.
The farmer does not plant those just for the fun of planting. He has planted those to use for his purposes. But once the farmer has broken up enough ground, he stops and starts planting seeds. Likewise when God is allowing our lives to be plowed up, He can stop that when we have learned what we needed to learn, we have passed the test, or we have glorified God.
But the farmer’s purposes baking with the seeds, so he plants in order to harvest the seeds. He crushes the chaff from the seeds, a light stick for dill, and a heavier one for cumin. For wheat he uses a wheel to grind them, not to crush the seed but to separate it.
So people under God’s discipline might be crushed but not destroyed. They might be in a painful place, but only pain to the point that God allows. Just as the farmer is not haphazard, but painstakingly does the right things in the right season, so too God is very careful and exact in his discipline, rescue, and destruction.
See Barry G. Webb’s The Message of Isaiah p.122-123, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.14-17, The Bible Knowledge Commentary : Old Testament p.1078, and the Believers Bible Commentary p.959 for more info.
Isaiah 29 –Wildfire on the altar hearth; Woe to the Routine of Arial – some brief answers
1. In Isa 29:1-2,7, why is Jerusalem called “Ariel” here?
A: Isaiah was referring to Jerusalem with the figurative name of “Ariel”. In Hebrew Ariel could mean “lion of God”, and it can also mean “altar hearth”. The Believer’s Bible Commentary p.959 says Isaiah is implying that the city that was once a lion of God will be like a burning altar, and its inhabitants its victims. The skeptical Asimov's Guide to the Bible p.544 also agrees that Ariel is Jerusalem. See J. Alec Motyer’s The Prophecy of Isaiah p.237, The Bible Knowledge Commentary : Old Testament p.1078, The MacArthur Bible Commentary p.792, and Barry G. Webb’s The Message of Isaiah p.123-124 for more info.
2. In Isa 29:1, what is the meaning of this verse?
A: This verse sets the background. Jerusalem is the center of the three annual festivals where all Israelites were supposed to come, and they had the pomp of the other festivals too, as well as the sacrifices. The cycle of religious motions was almost self-perpetuating, and there was no need to even consider God. Yet even though they still did all these festivals that God commanded, calling the city by a different name suggested that God almost did not recognize this city, because of the lack of spiritual fervor there, even in the midst of all the religious fervor. The thought is that the “altar hearth” instead of burning just the sacrificial animals, will expand to cover the entire city.
Verse 1 sets the stage for verse, where God is going to break their attitude of just going through the motions over and over again. So today, if you go to church every week? -then great! But do you prepare your heart to hear God at church?
See The Expositor’s Bible Commentary vol.6 p.187 and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.17 for more info.
3. In Isa 29:1-2, what are some things people today do over and over again, that God needs to “break up the routine” and get them to ponder bigger things?
A: Everyone has habits, and habits can be good or bad. Some bad habits, such as getting drunk or high every week, or watching porn, or smoking, need to be stopped. Other habits, such as going to church, times of prayer, and Bible study, are good habits, but those can be done either with meaning or going through the motions. We need time to just sit alone with God, and ponder our life, relationship, and service to God. Otherwise we might honor God with their lips but our hearts far from Him. (Isaiah 29:13)
See The Tony Evans Bible Commentary p.653 for more info.
4. In Isa 29:2 what is unusual about this word choice?
A: The Hebrew word “altar hearth” in this verse is a play on words (a pun) for the Hebrew word for “Ariel” in verses 1 and 2, which is a reference to Jerusalem. It also means “altar hearth” in Ezekiel 43:15-16.
See The Bible Knowledge Commentary : Old Testament p.1079 for more info.
5. In Isa 29:4, could this refer to the Book of Mormon, as some Mormons claim?
A: Familiar spirits” were occult spirits. Unless Mormons want to acknowledge a link between Mormonism and the occult, or to the residents of Jerusalem sinning in using mediums to try to communicate with the dead, there would be no link.
However, Joseph Smith, Jr., the founder of Mormonism, was convicted of the misdemeanor of glass-looking, which was an occultic practice. Maybe the Mormons do have a point here after all, relating this to Mormonism. See When Cultists Ask p.79 for more info.
6. In Isa 29:4, what does this mean?
A: This refers to the evil people of Jerusalem. Those who had communion with mediums, would themselves be a dead people. They would be humbled as the dust, and pass away like the spirits with which they tried to communicate.
7. In Isa 29:7-8, when will this miraculous deliverance of Jerusalem occur?
A: This could relate to either:
a) The plague that happened to the Assyrian army besieging Jerusalem, or
b) The end times destruction at the end of the Millennium.
c) or both and more.
The answer is at the very end of verse 8. This applies to all who fight against Mount Zion (Jerusalem). Though the Assyrians might have had a few soldiers from other countries, it really was not a multitude of nations that came against Jerusalem in Assyrian times. So this might not be a particular time, but rather all the time that an army comes up against God’s people at Jerusalem. Of course the Babylonians conquered Jerusalem, twice because God sent them. The Romans captured Jerusalem after sieges in 70 A.D., and later in 135 A.D., indicating that God’s protection of them was on longer in force after they crucified their Messiah.
It is both interesting and said to observe that the people’s trust in God protecting Jerusalem lasted longer than God actually protecting them, in 70 A.D. Likewise today, if our country is not following God, perhaps our trust that God will protect our country will last longer than God actually will protect our country.
8. In Isa 29:10-13, what does not being able to read the book mean?
A: For 400 years prior to Christ, there would be a silence of prophecy from God. Some would not follow the Messiah because they did not read God's word. Others such as the Pharisees did read God's word, but they would not choose to recognize the Messiah when He came.
9. In Isa 29:13, how are some one’s lips able to draw near to God, but their heart is far away?
A: People can join a religion for all kinds of reasons. I know one person told me he who joined the Mormon Church because he could have more than one wife. He also told me he left when he learned that was only in heaven, not on earth. I heard of one Muslim fundamentalist who actually was an atheist. He told my friend that he thought it was a good way to live.
Others join a religion, or more commonly remain in a religion, because of custom, family, or a lack of desire to seek the truth.
10. In Isa 29:16 and Ezek 16:34, how do some people today have things “upside down” or “turned around”?
A: This colorful yet succinct Hebrew word is hepek. The pot did not tell the potter what to do, and cannot say he did not make me. Likewise, some people today want to tell God what to do, how He has to act, because of their unspoken attitude: they know better than God. When you think that God needs advice, or help, or that God is not sufficient Himself, then you need to stop and check your attitudes about God. God has a lot of work for us to do, and His people are not always diligent about doing it. Sometimes it is because they are lazy, and other times it is because they are busy, going off and diligently doing other things.
See J. Alec Motyer’s The Prophecy of Isaiah p.241 for more info.
11. In Isa 29:22, is this talking about the individual person Jacob, or Israelites descended from Jacob?
A: While this is true of Jacob in Heaven, the primary meaning here is his descendants, the Israelites. God's promises to the individuals Abraham, Isaac, and Jacob had aspects that even extended to their descendants.
12. In Isa 29:22-24, how do people respond when they barely escape disaster?
A: This happened when the Assyrians besieged Jerusalem but after 180,000 Assyrians were miraculously killed the Assyrians retreated.
The people of Jerusalem, like most people, rapidly went from high stress to breathing a sigh of relief. They might have started to take the Temple more seriously. Today people might attend church more. But often many of those slip back into their old ways. When someone who is not waking right with God has a close call with disaster, you can look at it as discipline, as deliverance, and as something to thank God for. But there is another way to look at it too: God just gave them an opportunity. This disaster broke of the cycle and rhythm they were continuously repeating, as in Isaiah 29:1, and forced them to stop and think about their situation. At this point a person can really ponder where their relationship with God is at, draw closer to God and ask God to transform them so that they would leave their sin.
See The Tony Evans Bible Commentary p.653 for more info.
Isaiah 30 –Woe to those who go to Egypt without God – some brief answers
1. In Isa 30:1-14, what plans were they making here without God?
A: Chapter 29 might have been Isaiah warning them before they decided to appeal to Egypt, and chapter 30 might be the rebuke after they decided to go. Instead of repenting and trusting God, the people of Judah were relying on Pharaoh Shabaka of Egypt for military protection. But Egyptian power was fading, and the Egyptians would be defeated by the Assyrians. The Israelites carrying riches to Egypt to buy protection in Isaiah 30:6 would all be in vain as Isaiah 30:7 says.
One might object, “but it would not be obvious that allying with Egypt would be so bad to God?” That would be true, naturally speaking, except that God warned them through Isaiah and later Jeremiah not to rely on Egypt. They were not to go back to Egypt again, and they did exactly that in Jeremiah.
See The Tony Evans Bible Commentary p.654-655 and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.26 for more info.
2. In Isa 30:4, where is the city of “Hanes”?
A: Hanes is pronounced as “HA-nez” (yes two syllables), with both vowels long. This was a city in Egypt about 55 miles (88 kilometers) south of Memphis on the West bank of the Nile River, according to the Wycliffe Bible Dictionary p.751. However, it also says that based on an Aramaic (Syriac) targum, a few scholars identify Hanes with Tahpanes, an eastern Egyptian fort.
The Bible Knowledge Commentary : Old Testament p.1080 says the location of Hanes in Egypt is unknown, but it was probably near Zoan. Zoan is near the northeast border of Egypt.
3. In Isa 30:6-7, what is Isaiah talking about the Negev (South) here?
A: The fastest and easiest way to go to Egypt, the way almost all travelers went is bordering the Mediterranean Sea. It would not make as much sense to go the long way, through the Negev, with its barrenness, lack of water, and almost no people. But perhaps that was exactly the point. The delegation from Judah was a secret delegation, with a lot of riches to give to Egypt, and they probably did not want anyone to know they went to Egypt. But Isaiah knew, especially if God told him. And Isaiah exposed to all their secret journey.
See The Expositor’s Bible Commentary vol.6 p.194-195, J. Alec Motyer’s The Prophecy of Isaiah p.246-247, and Barry G. Webb’s The Message of Isaiah p.128 for more info.
4. In Isa 30:7, should this say “strength” or “Rahab”?
A: The Hebrew word here is Rahab which is a nickname for Egypt as a hippopotamus or other powerful monster. Rahab is also used for Egypt in Psalm 87:4; 89:10. However, Isaiah 30:7 says that Rahab will do nothing. The skeptical Asimov's Guide to the Bible p.545 also says Rahab is a personification of Egypt.
See the Evangelical Commentary on the Bible p.495, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.29, The MacArthur Bible Commentary p.794, and the New International Bible Commentary p.741 for more info.
5. In Isa 30:10, how could people only ask for prophets to tell them what they want to hear, and does this ever happen today?
A: People sometimes want to feel good about themselves and feel close to God, without the responsibility of obeying God. God does not only want your time, money, and abilities, God wants you.
This happens today in politics, culture, and religion. 2 Timothy 4:2-5 also warns us that in the last days people will gather around themselves teachers who teach what they want to hear. The surprising thing is that people who are this way generally do not consciously admit this, even to themselves.
How are we to tell if we are this way? Paul commands us in 2 Corinthians 13:5 to examine ourselves. If the True God told us to do something we otherwise would not want to do, would we do it?
6. In Isa 30:14, why are the Israelites compared to pottery?
A: Pottery was an “essential” invention in ancient times. It is what was used to store grain, liquids such as water and wine, and even chamber pots. Imagine you could drink from a well or a cistern (which collects rainwater), but you could not carry or store the water anywhere.
So is pottery extremely useful or not? The “precise” answer is “it depends”. Unbroken, it was essential to be able to live in a village or store food. But broken, it was useless.
See the Evangelical Commentary on the Bible p.495 and The Bible Knowledge Commentary : Old Testament p.1079-1080 for more info.
7. In Isa 30:18-26, why is this “consolation passage” here?
A: As in Isaiah 29:27-24, Isaiah mixes words of judgment with words of future consolation after they repent. When we rebuke a child, a member of the church, or someone else, it is likewise good to show them there is hope of restoration after they change their ways. Otherwise, you might just be pushing them farther away.
See the New International Bible Commentary p.741-742 for more info.
8. In Isa 30:21, does this refer to the Holy Spirit given to Christians?
A: Probably yes. Since Pentecost, the Holy Spirit lives in all believers (Romans 8:9-16), but prior to Pentecost this was not so. The Holy Spirit was only in certain believers, such as prophets, and the Holy Spirit could leave, as the Spirit of the LORD departed from Saul in 1 Samuel 16:14, and the LORD left Samson (Judges 16:20).
9. In Isa 30:22, 42:17, should we defile and destroy all images of idols?
A: This verse says believers should defile and destroy every one of their idols. If does not refer to the idols of others, who are nonbelievers, and the Israelites never invaded Egypt or other countries for the sole purpose of destroying idols. The Hebrew word, pesel, is an image to worship of a person or animal. One of the key differences between pagan worship and the Israelite worship of the true God was the lack of images.
See The MacArthur Study Bible p.810 for more info.
10. In Isa 30:22, why is it important not to have idol images in your house?
A: This is important for at least three reasons.
1. God does not like idols, and forbade that we have images to other gods. Exodus 20:4-5 mentions idols, even separate from not having any other gods. This alone is reason enough.
2. It gives the appearance of evil. Both 2 Corinthians 8:22 and 1 Thessalonians 5:22 say to avoid every appearance/form of evil. In 1 Thessalonians 5:22, the word for appearance/form is “video” in Greek. Even if you never worship the idol, displaying an idol in your house makes light of the sin of idolatry, by having the image in your house.
3. Isaiah 30:22 says that when the Israelites would defile their graven images, and then God would give them blessing.
See also the discussion on Ezekiel 5:11 for more info.
11. In Isa 30:26, in the future will the light of the sun and moon increase, or will it decrease as Isa 24:23 says?
A: Both. The sun was darkened and the moon turned to blood during Christ's crucifixion. It will happen again in Revelation 6:12-13, again in Revelation 8:12. Later the sun will scorch people with fire in Revelation 16:8. Then the beast's kingdom will be plunged into darkness in Revelation 16:10. Finally during the new heaven and earth, there will be no more need for the sun according to Revelation 22:5. See When Critics Ask p.269 for more info.
12. In Isa 30:27-28, how do these four metaphors of God’s wrath differ?
A: God’s wrath is compared to a burning, devouring fire in Isaiah 30:27
It is like a stream that can drown in Isaiah 30:28a
It is like a sieve that only allows a few to survive its filtering in Isaiah 30:28b
It is like a bridle in the people’s jaw, forcing them to go a certain way they don’t want to go in Isaiah 30:28c
See The Expositor’s Bible Commentary vol.6 p.199 and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.39-40 for more info.
13. In Isa 30:33, where is Topheth?
A: Topheth was the Hinnom Valley south of Jerusalem, where they took little kids to sacrifice them to the idol Moloch. This would be where Gehenna was, which was also used as a metaphor for Hell.
See The Expositor’s Bible Commentary vol.6 p.199, the Evangelical Commentary on the Bible p.495, The Bible Knowledge Commentary : Old Testament p.1081, The MacArthur Bible Commentary p.795, and the Wycliffe Bible Dictionary p.1727 for more info.
Isaiah 31-33 –Woe if you rely on Egypt, but Blessed if you rely on the Lord – some brief answers
A: The two are not always mutually exclusive. However, then God shows you not to do something a certain way, then don’t do it that way. Leviticus 17:16 says not to get many horses and not to go back to Egypt. If God closes a door, don’t use extraordinary or sinful means to try to open it again.
See The Bible Knowledge commentary : Old Testament p.1081, The Tony Evans Bible Commentary p.655, and The MacArthur Bible Commentary p.795 for more info.
2. In Isa 31:4, does the lion represent God or Assyria?
A: Christian scholars have two different views. Here is the evidence that the lion is the Assyrians, followed by evidence that it refers to the Lord.
Assyria: The lion represents Assyria, who has devoured Israel and Judah and is ready to take down Jerusalem. The shepherds are the worthless Egyptians in this view. “So the LORD” would go with the following verse, not the first part of this verse. This passage moves from the Egyptians, to the Assyrians, to the Lord. Amos, a prophet around the same time as Isaiah, used the metaphor of a lion to refer to Assyria in Amos 3:12.
The Lord: Isaiah 31:4 says, “As a lion roars, … So the Lord of hosts will come down to Fight for Mount Zion [Jerusalem] and for its hill.” (NKJV) So Isaiah 31:4 seems to say it is the Lord. The shepherds would be enemies such as the Assyrians. In fact, Jerusalem was snatched from the Assyrians, but it was not snatched from the LORD. This passage moves from the Egyptians not being able to defend them to the Lord like a lion defending them. Amos used the metaphor of a lion to refer to God in Amos 3:8.
See The Expositor’s Bible Commentary vol.6 p.202 for more info on both views.
3. In Isa 31:4-6, what can we learn about God’s actions?
A: God did not act here because Judah was deserving or because they had all repented. He acted to uphold His holy Name against the taunts of the Assyrians.
The metaphor of the lion in Isaiah 31:4 emphasizes God’s strength and lack of concern about the enemy. The hovering birds, perhaps a flock, in Isaiah 31:5 are not sparrows, but eagles or hawks; they may emphasize God’s swiftness and difficulty to fight Him. Alternately, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.46, The MacArthur Bible Commentary p.795 and the New International Bible Commentary p.742 say it is like a mother bird swooping and attacking to defend her chicks. However, it says bird, plural, so the picture is hunting, like a lion does, not a single mother bird. You can read more about birds hovering before a massacre in Ezekiel 39:17-18 and Revelation 19:17-18.
See the Believer’s Bible Commentary p.960, The Tony Evans Bible Commentary p.655 and Barry G. Webb’s The Message of Isaiah p.133 for more info.
4. In Isa 31:8, when was this prophecy about the Assyrian army fulfilled?
A: This happened when the Assyrian army besieged Jerusalem in 2 Kings 19:35.
See The Bible Knowledge Commentary : Old Testament p.1081-1082 for more info.
5. In Isa 32:6-8, how do some keep the hungry to stay hungry and the thirsty to stay thirsty?
A: Basically, they keep the poor down so that there is no way they can ever escape. It can be through high fees, monopolistically fixing the rent at high prices, high-interest loans, and forcing them to only buy items at higher prices.
6. In Isa 32:6-8, what is interesting about the structure of this poem?
A: The structure is truly unique. The first stanza, in verse 6 about speech and actions, has six lines. The second stanza, in verse 7, about evil plotting, has four lines. The third and last stanza, verse 8, about the generous, has two lines.
See J. Alec Motyer’s The Prophecy of Isaiah p.258 for more info.
7. In Isa 32:9,10, Am 6:3-7, why can it be wrong to be complacent, or at ease and carefree?
A: Careless here means carefree. When oppression occurs, God does not want people to be unconcerned about others and at ease.
See The Tony Evans Bible Commentary p.655, The Bible Knowledge commentary : Old Testament p.1082, the Keil-Delitzsch Commentary on the Old Testament vol.3 part 2 p.50-53, J. Alec Motyer’s The Prophecy of Isaiah p.259, and the Believer’s Bible Commentary p.961 for more info.
8. In Isa 32:14, how can this be destroyed forever, since Isa 32:15 says it will come back?
A: The Hebrew word ‘ad-‘olam, can mean forever, or it can simply mean a very long time. In verse 14 it obviously does not mean forever because of verse 15.
See The Bible Knowledge commentary : Old Testament p.1082, the New International Bible Commentary p.743, and Barry G. Webb’s The Message of Isaiah p.138 for more info.
9. In Isa 32:15-20, when will this occur?
A: The time period is not specified, but it will certainly be true in the Millennial reign of Christ. If this will be true on parts of the earth before the Millennium is an open question.
See The Tony Evans Bible Commentary p.655-656, The MacArthur Bible Commentary p.796, and The Bible Knowledge commentary : Old Testament p.1082 for more info.
10. In Isa 32:16, how will judgment dwell in the wilderness and righteousness remain in the fruitful field?
A: The context was the exile of Israel and the imminent exile of Judah. Judgment and righteousness would remain in the land. After the exile, those people who desired God's judgment and righteousness would return to the land.
11. In Isa 33:4, how is spoil gathered like the gathering of the caterpillar?
A: These were not the caterpillars of butterflies and moths, but caterpillars that were feared. These were the caterpillars of locusts that devastated fields of crops, and left famine in their wake.
12. In Isa 33:8, who has broken a covenant here?
A: In 2 Kings 18:13-18 Sennacherib agreed to leave Jerusalem alone, after receiving the tribute that he demanded of 300 talents of silver and 30 talents of gold. Hezekiah even had to strip the gold from the doors of the temple to get enough gold to pay him. After that, Sennacherib broke the agreement and went and attacked Jerusalem anyway. They went from trusting Egypt to trusting in their riches (plus Sennacherib’s word), and neither did them any good.
See J. Alec Motyer’s The Prophecy of Isaiah p.263, the Keil-Delitzsch Commentary on the Old Testament vol.3 part 2 p.60, Barry G. Webb’s The Message of Isaiah p.135,139, the Believer’s Bible Commentary p.961, and The Tony Evans Bible Commentary p.656 for more info.
13. In Isa 33:9, what is the significance of mentioning Lebanon, Sharon, Bashan, and (Mount) Carmel?
A: These four places were some of the most beautiful parts of Israel, Syria, and Lebanon. Lebanon was renowned for its forests; Sharon and Bashan were very fertile areas, and Mt. Carmel was the highest mountain in the area.
See The MacArthur Bible Commentary p.797 for more info.
Isaiah 34-35 –Woe to any nation like Assyria or Edom – some brief answers
1. In Isa 34:4, when will the sky be rolled up like a scroll?
A: People will not be able to see the moon or stars, as Isaiah 13:10 says. This will happen during the tribulation, when the Sixth Seal is opened according to Revelation 6:14. This is right before the Millennium and is prophesied in Joel 2:10,30-31; 3:15; Zech 14:6-7; Matthew 24:29.
See The Bible Knowledge commentary : Old Testament p.1084, The Tony Evans Bible Commentary p.655, and The MacArthur Bible Commentary p.798 for more info.
2. In Isa 34:5, how is God’s sword bathed/drenched in heaven?
A: This simply means that God will ensure that most of the Edomites are killed by the sword. The idiom of making a sword drunk, or bathing a sword means using it to kill so many people that it is “bathed” in blood.
The Hebrew literally says, “My sword is drenched in the heavens.”
The KJV says “For my sword shall be bathed in heaven:”
NASB says “For My sword is satiated in heaven,”
NIV says “My sword has drunk its fill in the heavens”
NKJV says “For My sword shall be bathed in heaven;”
The Septuagint says “my sword has been made drunk in heaven”
3. In Isa 34:5,6 and Ezek 35:15; 36:5, why is Idumea is mentioned?
A: Idumea was a later name for the land of Edom. It was first called Idumea starting around the fourth century B.C., almost 200 years after Isaiah was written. The skeptical Asimov's Guide to the Bible p.545 correctly mentions that this was the name in Greek and Roman times and that the RSV used “Edom”. However, Asimov fails to mention that in all four verses the Hebrew says “Edom”. It is only the King James Version that uses the anachronistic name Idumea. Of course, the Septuagint, written in Greek, also uses Idumea.
4. In Isa 34:5-6, who will the sword of the Lord be against?
A: In Isaiah 34:5 it is against beings “in heaven”, and in Isaiah 34:6 it shifts to fighting on the earth. This great slaughter on earth starts in Edom and is the same as what occurs when Christ comes again in Revelation 19:15 according to the New Geneva Study Bible p.1081. It is also referred to in Isaiah 63:1-6.
As to what fighting in heaven means, there are two views, and both could be true.
Pantheons of idols: Gods sword will destroy the worship of these false gods. New Geneva Study Bible p.1081
The war in Heaven mentioned in Revelation 12:7-9.
Idols and the destruction of the heavens and the earth: The first fulfillment is the destruction of the Edomite gods, but the ultimate fulfillment is the destruction of the Heaven and the earth in Revelation 21 (New International Bible Commentary p.744).
5. In Isa 34:7 and Num 24:8 (KJV), why are unicorns mentioned?
A: The King James Version mistranslated this. The Hebrew word really means wild oxen as the NASB, NIV, NKJV, RSV, and Green's literal translation say. The Septuagint translated this as “mighty ones”.
6. In Isa 34:10 and Isa 2:10-21, when is this Day of the Lord?
A: This is the Day of the Lord in the endtimes, mentioned in the book of Revelation. In Isaiah 34:10, the phrase “smoke [of its destruction] shall ascend forever is similar to Revelation of the smoke of the torment rising forever for those who take the mark of the Beast in 14:10-11 and Babylon in 18:18 and 19:3.
See The MacArthur Bible Commentary p.798 and 735 Baffling Bible Questions Answered p.165 for more info.
7. In Isa 34:10, when will Edom’s smoke go up forever and ever?
A: This could refer to the smoke of Babylon going up forever and ever in Revelation 19:3. Generally, the destruction of the ungodly is eternal.
8. In Isa 34:11 what is the second animal here, which the KJV translates as “bittern”?
A: The NIV translates this screech owl, but adds in a footnote that the precise identification of these birds is uncertain. The Expositor’s Bible Commentary vol.6 p.219 mentions porcupine, but prefers a bird such as a screech owl. The NKJV says “pelican” with a marginal note of “or owl”. Pelicans, owls, screech owls, and ravens were all unclean birds.
See The MacArthur Bible Commentary p.798 for more info.
9. In Isa 34:13 (KJV), why are dragons mentioned?
A: The King James Version did not translate this correctly, and the skeptical Asimov's Guide to the Bible p.545 also assumes this was dragons. The correct word is “jackals”, as the NIV, NKJV, NRSV, and The Expositor's Bible Commentary volume 6 p.220. The NKJV translates this as “hyenas”.
10. Could Isa 35:1,2 refer to Baha’u’llah of the Bahai’s, because it refers to the parched land being glad, and Lebanon and Carmel, where Baha’u’llah spent the last years of his life?
A: No. Jesus was in that area too, so the mention of those places in and of itself does not give preference to Baha’u’llah over Jesus. Unlike the prophecy in Isaiah 35:1,2 few people in Lebanon or Israel “rejoiced greatly” over Baha’u’llah being there. When the British took over the region after World War I, the Muslims pretty much continued to do their thing, the Druze stayed doing their thing, the Jews later entered Israel and there were fierce wars (not rejoicing) between the two, and I have not heard of a lot of rejoicing that area since Baha’u’llah went there. This is not implying in any way that Baha’u’llah caused all of the strife and suffering over there; rather as far as the rejoicing or suffering over in Mt. Carmel Baha’u’llah was irrelevant.
11. In Isa 35:5-10, when will this blooming of the desert occur?
A: Many desert places in Israel are literally blooming today, and this is in spite of the fact that today the land is more arid than it was in Bible times. The reason for this paradox is irrigation. But this physical change is a metaphor for the spiritual change when God’s people will blossom and flourish in the future in this land.
See The Tony Evans Bible Commentary p.657 for more info.
12. In Isa 35:8, what highway is the highway of holiness?
A: Isaiah 35:8-10 only the redeemed will be on this highway, not any wicked people. This most likely will be during the Millennium.
See The MacArthur Bible Commentary p.799 for more info.
13. In Isa 35:8, should it say, “wicked fools will not go about on it” or “the simple will not stray from it”?
A: This is not a manuscript variation, but rather two ways to interpret the words. Does “fools not stray in it” mean that straying fools will not be on it, or that “even fools on it will not stray”? The NIV translates it the first way, with a margin note saying it could be the second way. Likewise, The Expositor’s Bible Commentary vol.6 p.223 says the language could be either way, but the context favors the first way. The NET Bible translates it the first way. The KJV, NKJV, NRSV, Motyer’s The Prophecy of Isaiah p.275, and 1001 Bible Questions Answered p.94 translate it the second way.
Isaiah 36-37 – On Whom do you Depend? – some brief answers
1. In Isa 36:1, which year of Hezekiah’s reign was this?
A: This is a bit problematic, and there are two mutually exclusive answers.
Co-reign: Kings often co-reigned with their sons. Hezekiah began his reign, co-reigning with Ahaz, in the third year of king Hoshea (c.729 B.C.) according to 2 Kings 18:1. Hezekiah became the sole king in 716 A.D. We know that Sennacherib’s attack was called off in 701 B.C., and let’s assume he was besieging Jerusalem for two years since the Babylonians took 18 months in 2 Kings 25:1-4. This would be about 14 years from Hezekiah’s sole reign.
Copyist error: It could be a copyist error on a digit, and it should read 24 years, not 14. In Hebrew that would be ‘arba aserim to ‘arba ‘esreh according to J. Alec Motyer’s The Prophecy of Isaiah p.276-277.
See The MacArthur Bible Commentary p.799-800, The Expositor’s Bible Commentary vol.6 p.234, and Barry G. Webb’s The Message of Isaiah p.148,151 for more info.
2. How does Isa 36:1-39:8 fit in this book?
A: The section of Isaiah 36-39, sometimes entitled “the Book of Hezekiah” and is parallel to 2 Kings 20:12-19. Isaiah 36-39 is a transition between Isiaah 1-35 and Isaiah 40-66. It is both a climax of Isaiah 1-35, and a preface to Isaiah 40-66. Isaiah 36-39 is also almost identical to 2 Kings 18:13-20:19. Two exceptions are that Isaiah 38:1-22, about Hezekiah’s lament, is absent in 2 Kings, and 2 Kings 18:14-16 tells us that Hezekiah paid tribute to Assyria, while Isaiah omits that. Either 2 Kings drew from Isaiah as a source, or Isaiah drew from 2 Kings. The Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.82 thinks 2 Kings was first. However, The Expositor’s Bible Commentary vol.6 p.223 says that a good case can be made the other way too. But Isaiah was before 2 Chronicles because 2 Chronicles 32:32 speaks of Hezekiah and says more is in the vision of Isaiah son of Amoz.
Isaiah 1-35 were all talk about trusting in God and following Him. But the question in the mouth of Rabshakeh in Isaiah 36:4: “On whom do you depend?” is the central point of this section. Starting with Isaiah 36 Hezekiah was not put to the test; given all this talk, now what are you going to do? Today we can talk all about God and following Him, but there are many times in our life where we are put to the test: who are we going to trust in for our finances, security and fears, family, happiness and joy, health, and future and hope.
See the Evangelical Commentary on the Bible p.498, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.83,115-116, Barry G. Webb’s The Message of Isaiah p.147, The MacArthur Bible Commentary p.799, the Believer’s Bible Commentary p.963, The Bible Knowledge Commentary : Old Testament p.1086, and the New International Bible Commentary p.744-745 for more info.
3. In Isa 36:2f, what is significant about where the Rabshakeh (field commander) was waiting for them?
A: Rabshakeh and Tartan were offices, not personal names. Rabshakeh is literally “chief wine-pourer” (remember Nehemiah), but it was actually an important position. But this place, the aqueduct by the pool is the same place where 15 to 20 years ago the previous king, Ahaz pledged the country to Assyria.
See the Believer’s Bible Commentary p.963, The Bible Knowledge Commentary : Old Testament p.1086, The Expositor’s Bible Commentary vol.6 p.227, J. Alec Motyer’s The Prophecy of Isaiah p.276, and Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.86 for more info.
4. In Isa 36:4-5, how can we tell if we are depending on God for victory in our lives?
A: It is interesting that it was a pagan commander that was the one to ask them if they were depending on the Lord or not. For us, when times are good, it is often hard to tell whom we are depending on. But when times are hard, and there is an easier way, of not depending on God, then we can see. When there is an easier way to do something, but it involves ethical shortcuts, that is also a time for all to see who you are depending on. The Rabshakeh had probably been informed of Isaiah’s ministry, which is likely why he mentioned that God had sent the Assyrians.
See Barry G. Webb’s The Message of Isaiah p.147, J. Alec Motyer’s The Prophecy of Isaiah p.278 and The Bible Knowledge Commentary : Old Testament p.1087 for more info.
5. In Isa 36:7, why did the Rabshakeh say Hezekiah removed the high places of God?
A: The Rabshakeh was a masterful speaker, and much of what he said was true and persuasive. But saying Hezekiah removed the high places of God was either a lie or said out of ignorance. Hezekiah removed the Canaanite religious high places and altars as God commanded. The Bible Knowledge Commentary : Old Testament p.1087 is a bit more charitable, saying the Rabshakeh was probably just mistaken. However, verse 10 when the Rabshakeh said that God told him to destroy Judah, and he did not even believe in the God of Israel, so you know he was lying here.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.88, the Believer’s Bible Commentary p.964, The Tony Evans Bible Commentary p.659, Barry G. Webb’s The Message of Isaiah p.149, and The MacArthur Bible Commentary p.800 for more info.
6. In Isa 36:11,13 weren’t God’s people only called Jews during and after the exile?
A: No. Jew would refer to someone from the southern kingdom in 2 Kings 16:2; 18:26,28; 25:25; 2 Chronicles 32:18; Isaiah 36:11,13; Jeremiah 32:12; 34:9. 38:9; 40:11,12,15; 41:3; 44:1; 52:28,30. They were called Jews during the exile in Esther and Daniel.
7. In Isa 36:12 and 2 Ki 18:27, is it an absurdity in the Bible absurd to say people eat and drink human waste? (The Muslim Ahmad Deedat categorically said this, using different language).
A: Consider the speaker. This is said by the evil, Assyrian general, when he was taunting the Israelites and the one true God. I don’t know why an honest scholar would forget to see this was by an idolator taunting God and God’s people, and not God. I do not know what percentage of Muslims would claim that Deedat’s arguments were honest.
8. In Isa 36:16, how does temptation whisper in our ear today, “make life easy and surrender”?
A:When the easy way involves illegal activity, moral compromise, ethical shortcuts, or disloyalty to someone who trusts you. When it involves leaving a spouse who becomes ill, disabled, or disfigured, or going back on your word or your promises. It can be surrendering to lust or greed, or in this case, surrendering to fear. The Assyrian was basically saying, “No god has ever stopped us, and yours won’t either.”
See The Tony Evans Bible Commentary p.659 and Barry G. Webb’s The Message of Isaiah p.149 for more info.
9. In Isa 36:21 and 2Ki 17:31, where was Sepharvaim?
A: Today we do not know where it was. It was apparently close to Hamath and Arpad in northern Syria. The Greek geographer Ptolemy (History book 5 ch.18.7) mentions Sipharra as the southernmost city of Mesopotamia. This is probably the same as the Sumerian city of Sippara.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.91 for more info.
10. In Isa 36-37, where else is this great miracle recorded of the Assyrian army being slaughtered?
A: The Greek historian Herodotus writes that the Assyrian army was overrun by an army of mice (or rats). Not only would the rats eat the bow strings and leather straps on the shields, but the rats would also bring the plague.
Herodotus in History book 2 ch.141 p.79 says this was at Pelusium, while the Bible does not specify, except that the Assyrian army was besieging Jerusalem. Herodotus, not living in Judah might have been wrong on this detail. On the other hand, Herodotus might have been correct, while part of the Assyrian army surrounded Jerusalem another part was moving from besieging the strong fort of Lachish to the town of Libnah since they heard that the Egyptian/Ethiopian army under Tirhaka were coming. You can read similar in Josephus’ Antiquities of the Jews book 1 ch.1,5.
Herodotus of Halicarnassus wrote c.447-c.425 B.C. In his History book 2 ch.141 p.79 he writes, “The next [Egyptian/Ethiopian] king [after the blind king Anysis], I was told, was a priest of Vulcan, called Sethôs. This monarch despised and neglected the warrior class of the Egyptians, as though he did not need their services. Among other indignities which he offered them, he took from them the lands which they had possessed under all the previous kings, consisting of twelve acres of choice land for each warrior. Afterwards, therefore, when Sanacharib [Sennacherib], king of the Arabians and Assyrians, marched his vast army into Egypt, the warriors one and all refused to come to his aid. On this the monarch, greatly distressed, entered into the inner sanctuary, and, before the image of the god, bewailed the fate which impended over him. As he wept he fell asleep, and dreamed that the god came and stood at his side, bidding him be of good cheer, and go boldly forth to meet the Arabian host, which would do him no hurt, as he himself would send those who should help him. Sethôs, then, relying on the dream, collected such of the Egyptians as were willing to follow him, who were none of them warriors, but traders, artisans, and market people; and with these marched to Pelusium, which commands the entrance into Egypt, and there pitched his camp. As the two armies lay here opposite one another, there came in the night, a multitude of field-mice [mice or rats] which devoured all the quivers and bowstrings of the enemy, and ate the thongs by which they managed their shields. Next morning they commenced their fight, and great multitudes fell, as they had no arms with which to defend themselves. There stands to this day in the temple of Vulcan, a stone statue of Sethôs, with a mouse in his hand, and an inscription to this effect-“Look on me, and learn to reverence the gods.”
This is copied from Great Books of the Western World vol.6 Herodotus – Thucydides. Published 1952. The text is from Everyman’s Library translated by George Rawlinson (1812-1902).
See also Encyclopaedia Britannica (1956) vol.11 p.512-513 for more info on Herodotus.
Berosus was an influential Babylonian-born astronomer and historian who wrote c.290-c.278 B.C. Since he wrote about 150 years later than Herodotus, we can refer to him as “the new guy”. Josephus in Antiquities of the Jews book 10 ch.4 p.214 summarized Herodotus’ account, mentioning one error Herodotus made, and concluding with “And Herodotus does indeed give us this history nay, and Berosus, who wrote of the affairs of Chaldea, makes mention of this king Sennacherib, and that he ruled over the Assyrians, and that he made an expedition against all Asia and Egypt; and says thus:-“. Then in ch.5 p.213 he quotes Berosus. ‘“Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under Rabshakeh his general in danger [by a plague,] for God had sent a pestilential distemper upon his army; and on the very first night of the siege, a hundred fourscore and five thousand, with their captains and generals were destroyed. So the king was in a great dread, and in a terrible agony at this calamity; and being in great fear for his whole army, he fled with the rest of his forces to his own kingdom, and to his city Ninevah; and when he had abode there a little while, he was treacherously assaulted, and died by the hands of his elder sons, Adrammelech and Seraser, and was slain in his own temple which was called Araske. Now these sons of his were driven away, on account of the murder of their father, by the citizens, and went into Armenia, while Assarachoddas [Esarhaddon] took the kingdom of Sennacherib.’ And this proved to be the conclusion of this Assyrian expedition against the people of Jerusalem.”
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.94-95.107 for more info.
11. In Isa 37:1-3, why did King Hezekiah tear his clothes here?
A: Tearing (and thus ruining) your clothes was a common practice back then to express deep mourning, shame, or offense. It was also a sign of blasphemy. As Isaiah 37:3 shows, Hezekiah tore his clothes both because of the fate of he and his people and the dishonor the Assyrians ridiculing God and then conquering Jerusalem would bring upon God.
Hezekiah might have reasoned that this was a crise of their own making. Earlier Assyria had fought Egypt, passing through Judea without bothering them, because Judea was a tributary of Assyria. Isaiah had counseled Ahaz to remain neutral and not ally with wither Egypt or Samaria and Damascus. But Ahaz did not listen. But even when we or our parents are the cause of our problem, God is still eager to rescue His repentant, humble, and obedient servants.
See Barry G. Webb’s The Message of Isaiah p.150 and The Bible Knowledge Commentary : Old Testament p.1087 for more info.
12. In Isa 37:8, why was Tirhakah called the king of Ethiopia?
A: Ethiopians, also called Cushites, ruled Egypt at this time, in 701 B.C. Tirhakah was actually the army commander, and he only became king in 690 B.C. It is similar to us telling the events of President George Washington’s life and including events before he became president.
A bas relief of Tirhakah was found at Medinet-Habu.
See The Bible Knowledge Commentary : Old Testament p.1088, The Expositor’s Bible Commentary vol.6 p.227,234, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.95,107, J. Alec Motyer’s The Prophecy of Isaiah p.280, Barry G. Webb’s The Message of Isaiah p.151, and The MacArthur Bible Commentary p.801 for more info.
13. In Isa 37:21, what is the significance of the phrase “because you have prayed”?
A: Because Hezekiah prayed, God stepped in and changed the course of history. God not only hears our prayers but sees our tears in Isaiah 38:5. Of course, a time will come when God wipes away all our teas in Isaiah 25:8; Revelation 21:4.
Did prayer change things because God did not know, God needed Hezekiah’s power of prayer, or God did not ordain it? No on all counts. Rather, because of the doctrine of “congruence”, Hezekiah’s prayer matched God’s sovereign, ordained will, as God already knew it would.
See Barry G. Webb’s The Message of Isaiah p.152-153 for more info.
14. In Isa 37:29, why did God speak of putting hook in the nose of the Assyrian king?
A: The Assyrians were known for putting hooks in the noses of captives. If someone has a hook in their nose, they are painfully compelled to go in whatever direction the person holding the rope is leading them. Similarly, Sennacherib, King of Assyria, will be compelled, against his will, to withdraw when God pulls on Sennacherib’s “hook”. Very soon, in 701 B.C. Sennacherib had to withdraw, never to return. Twenty years later, in 681 B.C., he was assassinated by two of his sons: Adrammelech and Seraser. According to a footnote in William Whiston’s Josephus’ Antiquities of the Jews book 10 ch.1 footnote p.213 these two sons became the heads of two prominent families in Armenia. The Babylonian Chronicle also records that Sennacherib was murdered by his two sons.
See J. Alec Motyer’s The Prophecy of Isaiah p.285, The Bible Knowledge Commentary : Old Testament p.1088-1089 and The MacArthur Bible Commentary p.802 for more info.
Isaiah 38-39 – Illness and Alliance before Sennacherib – some brief answers
1. In Isa 38:1-39:8, when did these things occur?
A: The time period shifts backwards to “in those days”. Isaiah 38:6 indicates that it was before Isaiah 37 because it said Jerusalem would be saved from the king of Assyria. Historical records outside the bible also show the visit of Merodach Baladan had to be before the Assyrians re-conquered Babylon and afterwards attacked Judah and Jerusalem. Hezekiah was allying with Merodach Baladan so that they would both rebel from Assyria together. The Assyrians took care of Merodach Baladan’s revolt, and then Sennacherib came to Judah.
Merodach Baladan ruled Babylon before this from 721-710 B.C. (fleeing to Elam) and again or nine months from when he defeated the Assyrians at Kish in 703 B.C. until he was eliminated mid-702 B.C.. Hezekiah’s illness was about 701 B.C., and Sennacherib’s siege of Jerusalem 701 B.C. too.
Isaiah 38:1-8 parallels 2 Kings 20:1-2 and Isaiah 39 parallels 2 Kings 20:12-19.
See The Bible Knowledge Commentary : Old Testament p.1089, The Tony Evans Bible Commentary p.660, the Believer’s Bible Commentary p.966, J. Alec Motyer’s The Prophecy of Isaiah p.290-291,296, Barry G. Webb’s The Message of Isaiah p.154, The MacArthur Bible Commentary p.803, The Expositor’s Bible Commentary vol.6 p.238, and the New International Bible Commentary p.745 for more info.
2. In Isa 38:4-5, why did God reverse this prophecy?
A: when Hezekiah prayed God gave him 15 more years. A similar thing happened with Nathan the prophet and David in 2 Samuel 7:3-6. A similar thing happened in Jonah 4:2-3, though Jonah was not happy about it.
See The MacArthur Bible Commentary p.803 for more info.
3. In Isa 38:2 why did Isaiah turn his face towards the wall?
A: There are two views, and perhaps both could be true.
Despair: Hezekiah was in despair, and he did not want to see anybody, and more importantly did not want anyone to see him so dejected. See Alec Motyer’s The Prophecy of Isaiah p.297 for more on this.
For Prayer: Hezekiah was about to do some heavy-duty praying to God, and he did not want anyone to see him or distract him. See The Expositor’s Bible Commentary vol.6 p.236 for more on this.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.112 for more info.
4. Does Isa 38:3 show that good works saved in Old Testament times?
A: No, not even in Old Testament times. Hezekiah brought up to God his good works not in asking to be saved, but in asking to extend his life. However, this does not even prove that Hezekiah’s good works would have God give him a longer life. It only proves that Hezekiah thought that it might.
See Bible Difficulties & Seeming Contradictions p.227 for more info.
5. In Isa 38:8, what is the significance of this miracle of the sun going back?
A: It would be very simple to “make” the sun go forward: just wait a little while. But if God could make the sun's shadow go backward, God could rewind the clock on Hezekiah's life too. It was not a circular sundial like one might see in a garden but rather an obelisk that Ahaz made with a staircase that turned out to serve the same purpose. It is ironic that the sign occurred on the staircase Ahaz made, when Ahaz himself was not willing to ask God for a sign in Isaiah 7:11-12.
This sign was especially apropos for Hezekiah. Since God could reset the time as told by the steps go back, God was resetting Hezekiah’s life to give him fifteen more years.
Some people wish God would rewind the clock on their life in a different way. They wish they could go back and not do some of the things they did or say what they said. While God does not undo things for people in that way, He can “reset the clock” by giving people new life in Christ and forgiving them of their sins. Sometimes, as our brothers and sisters who are born-again in prison can tell you, God gives forgiveness, but they still have to pay for the consequences of their past actions.
See Bible Difficulties & Seeming Contradictions p.91-92, the Believer’s Bible Commentary p.966, Barry G. Webb’s The Message of Isaiah p.156, The Bible Knowledge Commentary : Old Testament p.1089, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.114-115 for more info.
6. In Isa 38:12, what is the point of these two illustrations?
A: A tent can seem permanent because you can live in it at the same location for many years. But when you pull up the tent peg, and take down that tent, then the permanent fixture in the landscape is suddenly gone. Likewise, once you cut off a cloth from a loom after the weaver is finished, it is irreversible; you cannot put it back on.
In our lives many passages, such as death, are irreversible.
See The MacArthur Bible Commentary p.803 for more info.
7. In Isa 38:9-22, what can we learn from Hezekiah's poetic prayer?
A: First of all, it is fine to compose a prayer as poetry to pray to God. Second, After God told Hezekiah that Hezekiah was going to die soon, he was very unaccepting of God's will. Hezekiah turned to the Lord and prayed bitterly, asking God to change this and have him live longer.
We should pray all of our requests to God, but we should be accepting of God's will. During this additional time Manasseh was born, who was the most wicked king Judah ever had.
See The Tony Evans Bible Commentary p.660-661 for more info.
8. In Isa 38:21 and 2 Ki 20:7, how did a fig plaster (poultice) over the boil help Hezekiah recover?
A: First of all, a boil from a staph infection can be a deadly thing, especially without antibiotics. Either the plaster was a means God used for the miracle, or else it was simply a medical treatment. This was a common medicinal treatment of that time, and the plaster helped in possibly four ways.
1. Fig plaster contains sugar, and this nutrient would help the body’s cells regrow better.
2. If the plaster was high in sugar as in a jam or jelly, then it would actually kill fast-growing bacteria. Jelly today at room temperature is not as susceptible to bacteria spoilage as one might think. Bacteria in a high-sugar environment absorb sugar so rapidly through osmosis that their cell walls burst and they die.
3. In addition, other compounds in the plaster perhaps would slow bacteria growth and adjust the pH.
4. Finally, if the wound were cleaned first, and plaster then applied, the plaster would protect the wound from dirt and airborne bacteria.
Poultices were used for boils (staph infections) in Plinius 23:63 and Diosorides 1:184 according to Barry G. Webb’s The Message of Isaiah p.156. The Expositor's Bible Commentary vol. 4 p.274 and vol.6 p.238 say that the medicinal use of fig leaves goes at least as far back as the Ras Shamra tablets at Ugarit around 1400-1300 B.C..
See Barry G. Webb’s The Message of Isaiah p.154 for more info.
9. In Isa 39:2-4, what was the significance of Hezekiah showing the Babylonian envoys everything?
A: The envoys came to forge a military alliance against the Assyrians. Hezekiah might have been pleased because they flattered him, but more likely he was eager to join in an alliance with a powerful country to overthrow the threat of Assyria. The Babylonian delegation would want to know Hezekiah’s military and financial resources. Hezekiah apparently wanted to impress them, and he showed them the wealth he had stored up. The Babylonians undoubtedly would remember this and later desire to conquer Judah.
Notice that it never says Hezekiah prayed to God for direction on what he should show these nonbelievers. Even if a believer is following God obediently, it does not mean that they cannot still do foolish things when they do not ask God for guidance. Hezekiah was showing Judah’s future enemies what they would be able to take.
As an aside, Isaiahs 39 parallels 2 Kings 20:12-19 and is similar to 2 Chronicles 32:24-31.
See the Evangelical Commentary on the Bible p.498 and The MacArthur Bible Commentary p.804 for more info.
10. In Isa 39:6-7, did the Babylonians later invade because Hezekiah showed them everything?
A: While we cannot say, it certainly might have been a factor. On one hand, they eventually might have invaded Judah regardless of what Hezekiah showed them. On the other hand, they were probably more eager to invade Judah since they knew the land was rich enough to have this treasure stored up.
Jesus said not to throw your pearls to the pigs, lest they trample them and then turn and tear you up (Matthew 7:6). While Hezekiah did not have the benefit of Jesus’ words, we can learn a lesson here. Be careful of displaying your valuable things, and private information to those who might later turn and use it to their advantage against you. Hezekiah trusted in his wealth and weapons here (prior to Sennacherib), showed them off to the Babylonians, and God said, “fine, we will let these be given to the Babylonians then.”
See The Expositor’s Bible Commentary vol.6 p.239-240 for more info.
11. In Isa 39:8, was this a good thing Hezekiah said, or bad thing?
A: It shows Hezekiah’s heart, and unfortunately it shows bad as well as good. Hezekiah was concerned about his own walk with God, and his own role as king. Hezekiah submitted to God’s will, and he was thankful God did not deal with his sin personally, yet regrettably, Hezekiah did not seem very concerned about his legacy or what would happen after he left.
Unfortunately, Christians today can be short-sighted, too. We need to be concerned about our children and our legacy, in addition to our individual relationship with God.
See the Believer’s Bible Commentary p.967 and The Expositor’s Bible Commentary vol.6 p.240 for more info and a somewhat different answer.
Isaiah 40 – God’s Future Comfort – for us grasshoppers – some brief answers
A: No one would say this contradicts the concept of the Trinity unless they did not understand what the Bible has revealed about the Trinity. One key aspect of the Trinity is that there is only One True God, but Three Distinct Persons. The Father, Son, and Spirit are God, but they are one inseparable God. One inseparable God does not contradict three distinct persons, any more than one mountain can have three peaks. Christians have often used Isaiah 40-44 to prove the “one God” part of the Trinity. See the discussion on Matthew 28:19 for more info on the Trinity.
2. In Isa 40, what is interesting about the structure here?
A: Isaish 1-39 has seven parts; each of which has nine addresses. Isaiah 40-66 has 3 parts; each of which has nine addresses. So the eighth part is Isaiah 40-48. This division is so clean-cut, that many liberal scholars, who deny that supernatural prophecy can occur, claim a different author wrote Isaiah 40-66.
Also, Isaiah 1-39 discusses mainly things that passed before the end of Isaiah’s life, and the last 27 books, 40-66 are more future oriented. There are 39 books of the Old Testament and 27 books of the New.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.128 for more info.
3. In Isa 40:2, was Jerusalem's sin paid for apart from Christ’s work on the cross?
A: No, because God did not specify here how sins were forgiven. The returning exiles would repent of their ancestors' idolatry, and God would forgive them. The mechanism, of Jesus dying on the cross for all our sins, was not revealed to them yet.
The Hebrew word here saba’ translated as “hard service” can mean hard times, or under duress, but the hard times are for a purpose. It can also mean warfare of an army, as the NASB 2020 translates and is in Judges 8:6.
See J. Alec Motyer’s The Prophecy of Isaiah p.299 for more info.
4. In Isa 40:3-4, what is the image of leveling things here?
A: Before a king in the Middle East visited a city, an “advance team” would travel there first, fixing up the roads, and leveling things out as much as possible. Or a modern way of putting it is to “roll out the red carpet” When God comes to visit (as Jesus Christ), the way will be prepared.
Today, do we try to “prepare the way” for non-believers to significantly listen to the gospel? This can include talking with them, and it can also include training other believers to talk with non-Christians.
See The MacArthur Bible Commentary p.805, The Bible Knowledge Commentary : Old Testament p.1092, the Believer’s Bible Commentary p.967, and J. Alec Motyer’s The Prophecy of Isaiah p.300 for more info.
5. In Isa 40:3-4, how would people know this was referring to John the Baptist?
A: People would not know the name of the forerunner, but they would see from Isaiah that the forerunner would call for people to prepare for God Himself coming.
6. In Isa 40:6-8, what are three things this is this saying?
A: You can look at this verse in three ways.
Humanity in general is like a flower that looks new and fresh for a while, but fades and withers.
Each of us lives upon the earth for but a short time; our life today is but a brief prelude to our eternal life.
In comparison to people, God’s word stands forever.
See The MacArthur Bible Commentary p.805 for more info.
7. In Isa 40:12, does God have human dimensions, as some Word-faith teachers say?
A: Of course Jesus Christ has human dimensions, because He not only was a man, He still is a man. But God is not limited to physical dimensions. The phrase “measured the water in his hand” does not mean God is a clumsy violin player because His hands are too big. Rather, this poetic expression shows the magnitude of God's power. Psalm 139:7-10 and Jeremiah 23:24 show that God's hand is everywhere, because He fills the heaven and the earth. This would not be possible if God were limited to only human dimensions. See When Cultists Ask p.80 for a complementary answer.
8. In Isa 40:12-14, why does this emphasize that God did not need any help or advice?
A: In contrast to this, in Babylonian mythology Marduk created the world, but he could not do so until he consulted the god Ea, the all-wise. Both Babylonian and Canaanite mythology believe the creator had to fight another being before they could create.
Also in contrast to this, in Sumerian methodology after the flood the gods were very hungry; in other words, they were dependent on sacrifices for sustenance. But God does not need any sacrifices; indeed, if He needed to eat they would be too small for Him.
See J. Alec Motyer’s The Prophecy of Isaiah p.303-304, The Expositor’s Bible Commentary vol.6 p.245, and The Bible Knowledge Commentary : Old Testament p.1093 for more info.
9. In Isa 40:12-14, God needed no assistance in creation, but what are some ways people try to “help God out” today?
A: Actually, God HAS given us the privilege or “helping Him out”, not because He needs help, but because He has invited, or actually commanded, us to work bringing people to Christ, discipling others, and loving and helping people in general. But we should never think God has to use us. And we should be doing the ministry that God has told us to do, not other things and think that will be helping God.
10. In Isa 40:18,25, are we supposed to compare God with anyone or an image?
A: This verse indirectly is saying no, because there is nothing to which to compare Him. The only reason to compare Him to idols is just to see how worthless the idols are. A two-dimensional image cannot be confused with a person, but there is similarity. We are made in the image of God, though fallen, and there are similarities between God and us. See When Critics Ask p.270 for a different but complementary answer.
11. In Isa 40:22, what is the circle of the earth?
A: The Hebrew word here, khug, can mean either circle or sphere. So while the Bible is consistent with the earth being a sphere, this verse should not be used to try to prove that they knew the earth was a sphere.
However, it is not at all far-fetched to think that ancient people thought the earth was a sphere. Pythagoras (c.580/572-492/490 B.C.) and his pupil Philolaus (ca.500 B.C.) thought the earth was rotating ball. See http://www.skyscript.co.uk/copernicus.html for more info. Herakleides (c.388/380-c.310 B.C.) thought that the sun and all the planets except Mercury and Venus orbited around the rotating earth. Aristarchus of Samos (ca.310-230 B.C.) said the sun went around the earth, according to his pupil Archimedes. Aristarchus practiced astronomy in Alexandria. He is called the Copernicus of ancient astronomy, because he taught that the sun was 20 times farther from the earth than the moon, hence must be much larger. [Actually, the sun is about 400 times farther from the earth than the moon.]. Seleucus (150 B.C.) also held to Aristarchus’ view.
However, if the earth revolved, it must be moving very fast; yet the ancient world thought they could disprove this view because otherwise everything would just fly off. You might say the ancient world did not consider this view with enough gravity. See http://www.perseus.tufts.edu/GreekScience/Students/Kristen/Aristarchus.html for more info.
12. In Isa 40:22, how are people like grasshoppers compared to God?
A: We view grasshoppers as short-lived, dirty, not-too-intelligent creatures, and all of that applies in comparing us to God. We are like grasshoppers compared to God because of at least seven reasons.
1. God's power
2. God's presence everywhere
3. God's intelligence
4. God's view of the world
5. Our brief life on earth
6. God can weather all the seasons
7. There is none like Him
Perhaps you can think of more reasons too.
13. In Isa 40:31, what does it mean to wait upon the Lord?
A: This means three different things.
Discern: Before you rush headlong into something, wait to see first if God really wants you to do this or not. See Now That’s A Good Question p.256-257 for more on this meaning.
Be patient: Even for things you know God wants, sometimes we need to patiently wait on God’s timing, rather than trying to force something before its time.
Follow: Even for things we know God wants now, we should follow God’s lead rather than hope the Lord blesses and follows our leading. The Chinese Christian writer Watchman Nee lamented believers forgetting this.
As an aside, the Christian hurtles Olympian Eric Liddle was fond of reading Isaiah 40:30-31.
14. In Isa 40:31, exactly how does waiting on the LORD renew our strength?
A: Before answering this question, we have to ask what exactly strength is. There are four kinds of strength, and this verse can refer to all four.
Will: Strength is fortitude, or strength of will. It includes both the bravery to do something that God wants you to do, as well as the perseverance to continue doing it despite disappointment, opposition, or suffering. Strength of will is also the self-control to not do something, or to stop doing something that God does not want you to do. People often can get strength of will from the people around them, the movement they are in, etc. But those circumstances can change. This verse says we are to get strength from the Lord. Some weightlifters who can only lift a few times vs. but marathon runners have sustained strength.
Heart: Strength also is gained by drawing close to God and guarding your heart in the Lord. It gives you the ability to not be burned out, to enjoy God’s presence and serving Him, even in hard times.
Knowledge and Wisdom: Strength of knowledge is knowing the truth and what are false ways. Wisdom is applying that to your own life, or advising others. One can have strength of knowledge without the others, but that is not God’s desire for us. We should be balanced and strong in the Lord in the other ways too. A person with a left leg as strong as an Olympic runner, and the right leg of a couch potato would not run very fast.
Physical health: Be anxious about something is not only unbiblical (Philippians 4:6) but it is harmful to you physically also. We are to wait on the Lord and put things in His hands. Second (and obviously) if we are walking with the Lord, our physical strength will be better because we will not be drunk, on drugs, and quit or not start smoking. Finally though, many who have followed God have been hurt physically by the torture they have endured for Christ. So while on earth wicked people may make our bodies worse, we will have new, glorified bodies ultimately in the new heaven and earth.
Isaiah 41 – Do not fear but watch in the east – some brief answers
1. In Isa 41:1,5; 42:4,10,12, why are the islands significant here?
A: Islands are more remote and a bit harder to get to than other places. But there is significantly more land in the islands of the Mediterranean Sea than there is in Israel plus Lebanon. For reference, Israel today is 1.09 times the area of the U.S. state of New Jersey. Here is a breakdown.
|
Place / area |
sq. miles |
sq. km |
area vs. Israel |
|
Israel |
8522 |
22072 |
1.00 |
|
Israel + Lebanon |
12558 |
33024 |
1.5 |
|
Egypt (approx.) |
388392 |
1005929 |
45.6 |
|
Egypt arable |
14054 |
22618 |
1.5 |
|
Mediterranean Islands |
37832 |
98000 |
4.4 |
2. How should Isa 41:2a be translated?
A: This is a difficult phrase to translate.
Green's Literal translation says “Who raised up the righteous one from the east? He called him to his foot?”
The KJV says “Who raised up the righteous man from the east, called him to his foot,”
The NASB says “Who has aroused one from the east Whom He calls in righteousness to His feet?”
The NIV translates this as “Who has stirred up one from the east, calling him in righteousness to his service”. It has a footnote says “OR / whom victory meets at every step?”
The NKJV says “Who in righteousness called him to His feet”
The NRSV translates this as “Who has roused a victor from the east, summoned him to his service?”
The Septuagint says, “Who raised up righteousness from the east, and called it to his feet, so that it should go?”
The root issue is one of translation, not manuscript variations, according to The Expositor's Bible Commentary volume 6 p.247. The Hebrew word sedeq usually means “righteousness”, but it can also mean “victory”. Perhaps one could even translate “righteous victor” as in God's eyes they go hand in hand.
3. In Isa 41:2, 41:25-28, who is the one from the east, and how could he come from both the east and the north?
A: This is a conqueror, sent by God to free His exiled people so that they could return. He is King Cyrus of Persia, mentioned by name in Isaiah 44:28 and Isaiah 45:1. Cyrus was the son of Cambyses of the Persian clan Achaemenes (Hakhamanis) of the tribe Pasargadae and king of Anshan in Persia. Cyrus was also from the Medes; the Median princess Mandane was probably his mother.
Isaiah 41:2 and 41:25b says he will come from the east or rising sun. Isaiah 41:25a says he will come from the north. A conqueror would not take his army due east of Israel because that is desert. Rather the army would go north through Mesopotamia, then from around Damascus come from the north to enter Israel. Cyrus came from the east to conquer Babylon, then went north and west to conquer Lydia, then came from the north to Israel.
The Talmud, John Calvin, and some others have thought this referred in the past tense to Abraham. However, Abraham was not given the nations before him, and did not rule over kings.
See The Expositor’s Bible Commentary vol.6 p.249-250, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.158, the Believer’s Bible Commentary p.968, The Bible Knowledge Commentary : Old Testament p.1094, The Tony Evans Bible Commentary p.663, The MacArthur Bible Commentary p.807, the New International Bible Commentary p.747, J. Alec Motyer’s The Prophecy of Isaiah p.309, the Evangelical Commentary on the Bible p.499, and Barry G. Webb’s The Message of Isaiah p.166 for more info.
4. In Isa 41:5, how can non-living islands be afraid?
A: This personification refers to the people living on the islands being afraid. Some islands are more remote places where people live.
See The Bible Knowledge Commentary : Old Testament p.1095 for more info.
5. In Isa 41:5-7, why is the point of making idols put in this part of Isaiah?
A: This vignette fits perfectly right here, because the other pagan nations are afraid of Cyrus coming to conquer them. But they could still be of good courage, because they were certain they knew exactly how to overcome Cyrus – they will make more idols to pray to! After all, since it worked for Jerusalem against the Assyrians, it should work for their idols too. However, since Cyrus conquered every single bit of land in the Mideast north of the Arabian desert, how well did that go for them?
See The MacArthur Bible Commentary p.807 for more info.
6. In Isa 41:7f, what is the point of mentioning nailing down the idol?
A: Isaiah is being ironic and a bit humorous here. They are praying to gods who have such great power, the humans have to not forget to nail down the idol so that it won’t tip over while they are praying for its powerful help.
One might object that they were praying to unseen deities, and the statues were just images. However, people had a dual view of their pagan idols. They believed they were on Mt. Olympus, taking the sun in the sky in a chariot, living in Hades, or wherever, but at the same time, and inconsistently, they believed the metal or wood of the statue itself was to be reverenced. You can see this today in Hinduism, where someone might set up a small statue of a Hindu god in their closet, and place ghee (clarified butter) or other offerings before the piece of metal or wood.
See The Tony Evans Bible Commentary p.663 for more info.
7. In Isa 41:9-14, is this Hebrew word referring to “you” singular or plural?
A: While it is not so easy to tell in modern English translations, the King James version and Chinese version follow the Hebrew. It is singular in the Hebrew.
8. In Isa 41:14, why did God call Jacob a worm here?
A: Perhaps the people of Judah and Israel felt like a worm among nations here, full of fear of Assyria stepping on them. All of us are very weak compared to God and His power. But the point of Isaiah 41:14-16 is not that Jacob became an insignificant worm; rather that out of the insignificant work will come a Redeemer who will be a dominating power. A worm is a “thresher” of the soil. But Isaiah 41:15 says that out of this worm will come thresher of mountains and hills.
See The Expositor’s Bible Commentary vol.6 p.251 and J. Alec Motyer’s The Prophecy of Isaiah p.313 for more info.
9. In Isa 41:19, what kinds of trees are cedar, shitta, myrtle, oil, fir, pine, and box trees?
A: Understanding that an “oil” tree, was a tree for getting olive oil, modern translators agree the first four trees are “cedar, acacia, myrtle, and olive.” Translators are unsure of some of the last three trees. Centuries before Christ, the Septuagint only listed five trees: “cedar, box, myrtle, cypress, white poplar” They probably did not try to translate the names of trees they did not know.
But the point is that these trees would be natural, providing abundant shade. None of these trees are fruit trees, like you might plant in the desert and irrigate because of their fruit.
See J. Alec Motyer’s The Prophecy of Isaiah p.314 for more info.
10. In Isa 41:22-24, what is the point here?
A: Previously in Isaiah. 41:7 Isaiah emphasized that the power of the idols is nothing in the present. These verses shift gears and emphasize their power to foretell the future is also nothing. According to the New International Bible Commentary p.747 ancient documents show many predictions by pagan prophets. The “acid test” would be a momentously important event of Cyrus taking over the Babylonian Empire.
Some people today believe in a “higher power” called “luck” that its power is only in foretelling the future. But believing in that makes you no smarter than these people who believed their idols could foretell the future.
See The Tony Evans Bible Commentary p.663 and the Believer’s Bible Commentary p.969 for more info.
11. In Isa 41:25, what does it mean that one will come from the north?
A: First two things that are not the answer, and then the answer.
Persia was considered in the north (Isaiah 41:25; Jeremiah 50:3; 51:48). It is actually northeast, but to go to Persia from Israel, one would travel straight north first.
Assyria and Babylon were also considered in the north, in Jeremiah 1:14-15; 4:6; 6:1; 25:9; 46:10
These nations were not only from the north, but they were also from the east, and that probably is why it is also said they came from “the rising sun”.
The answer is that this refers to Christ's Second Coming, as the one who comes from the north, and east, is the one who calls on God's name. Jesus Himself quoted from Isaiah 42, so Jesus recognized this part of Isaiah as Messianic.
As an aside, the word for princes/rulers here, seganim, is only found in the Bible here and in Jeremiah 51:23,28 and Nehemiah 2:16. It is an Akkadian loan word meaning “provincial governor”.
See J. Alec Motyer’s The Prophecy of Isaiah p.317 for more info.
Isaiah 42 – Behold! Are you expectantly looking for what God can do? – some brief answers
1. In Isa 42:1-17, who is the servant whom God delights in here?
A: This is the first of the servant songs. This servant, God's Chosen One, is the Messiah, as Matthew 12:17-21 shows.
The servant cannot just be a group of people, such as Israel, because of all of the listed individual features of the servant. It cannot be Isaiah himself, because Isaiah never did these things. The second servant, who is blind and deaf in Isaiah 42:19, Israel, so some have thought the servant in 42:1-7 is Israel too. However, Matthew 12:17-21 shows it is the Messiah. Also, Jesus mentioned Isaiah 42:7 as referring to Himself in Matthew 4:13-16. The Jewish Targum also says Isaiah 42:1-17 refers to the future Messiah.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.174, The Bible Knowledge Commentary : Old Testament p.1095, The MacArthur Bible Commentary p.809, and the New International Bible Commentary p.749 for more info.
2. Since Isa 42:1-4 and Mt 12:18-21 say the Messiah will not cry nor stir up or have his voice heard in the streets, ... until he establishes justice on earth, why did Jesus proclaim loudly that the Pharisees, scribes, and lawyers are hypocrites, blind guides, whitewashed tombs, etc. in Mt 23 and Lk 11:39-52?
A: One could try to interpret this to mean Jesus could not speak a single word while He was walking on the street, but this is silly. Of course Jesus was allowed to speak in the streets, and he was allowed to speak to multitudes in Matthew 23. Rather, in contrast to Jewish expectations, Jesus would not stir up the people, either to attack others or even to defend Himself. Jesus spoke and rebuked with authority, but He issued no battle cries, even as tempting as it might have been when He was arrested.
The first of the three main Hebrew words in Isaiah 42:2 nacah has a wide variety of meanings, but the next word in Strong’s Concordance, nesa is derived from nacah and means to carry away, make insurrection, or take. The other two words are tsa’aq which means to proclaim or cry, and shama which has a similar broad meaning. It obviously does not mean simply “proclaim” in this context, because Isaiah himself says that the Messiah will proclaim various things. You have to look at the words together.
3. In Isa 42:8-13, 18-24, how was Israel a blind and deaf servant?
A: Just how useful is a servant who is both blind and deaf? Israel had become that way because in spite of all they had received, Israel had a hardened habit of not responding to God. They were now deaf to God’s words and blind to God’s will. They are no longer capable of receiving the words and commands of the Lord.
See the Evangelical Commentary on the Bible p.501, Barry G. Webb’s The Message of Isaiah p.173-174, The Expositor’s Bible Commentary vol.6 p.257, The MacArthur Bible Commentary p.810, and The Tony Evans Bible Commentary p.667 for more info.
4. In Isa 42:9, how does this destroy or greatly alter the liberal two-Isaiah theory?
A: The two-Isaiah theory says that an earlier author before the exile wrote Isaiah 1-39, and a second later author, after the exile ended over 150 years later, wrote Isaiah 40-66. However, Isaiah 42:9 explicitly says this prophecy was given before these things came to pass, so then the second Isaiah (if there was one), would be a deliberate liar.
See The Bible Knowledge Commentary : Old Testament p.1096 for more info.
5. In Isa 42:11, does “the villages that Kedar doth inhabit” refer to Ishmael’s offspring, as the Muslim Ahmad Deedat claims?
A: While this point does not matter to Christians either way, Deedat is correct here. Kedar was one of the twelve sons of Ishmael according to 1 Chronicles 1:29. However, many Muslims make the mistake of thinking that all Arabs came from Ishmael. Actually Arabia was far from empty when Ishmael was born. Sheba (modern Yemen) was not from Ishmael. Archaeologically there were people living in Bahrain whose writing was similar to the Canaanites. Others who lived in Arabia besides Ishmaelites were the six children of Abraham and his concubine Keturah. But prior to Abraham, are some of the Semites in Genesis 10:21-32.
6. In Isa 42:13, is God a man, since the Lord is a man of war, or warrior?
A: No. This simply means God is a warrior and champion.
7. In Isa 42:13 and Jer 25:30, is it ill-befitting that God should “roar”, as the Muslim Ahmad Deedat claims?
A: No, who are we to tell God what He can and cannot do? The “roar” in both verses is a battle cry. When Jesus returns in glory He will defeat God’s enemies.
8. In Isa 42:14-17 how does the style reinforce the text here?
A: This passage compares Isaiah’s pain and soon to be sudden release to a woman in labor. The Expositor’s Bible Commentary vol.6 p.256 says, “This proliferation of gutturals and aspirates may seem ugly, but it is most effective oral communication. The long period of gestation-perhaps representing the Babylonian exile-is over; and God, who has seemed inactive, will be at pains to bring forth his people”.
9. In Isa 42:19, why is God saying His servant is blind and deaf?
A: Jeremiah 5:20-21 has a similar message. God's servant here is Israel, and God is rebuking His servant here in Isaiah 42:20. Saying they are blind and deaf means they are not paying attention. Some Christians too can be blind and deaf, as far as God is concerned, when they drift away from wanting to stay close to Him and obey Him. We can get so full of other things that we have no room left for Jesus.
10. In Isa 42:19; Ezek 12:1-2; Lam 4:14 in what ways can people be blind and deaf?
A: Physically people can be blind for many reasons: brain, optic, never, cornea, because it is too dark, etc. and similarly for hearing. People can also be deaf because the background noise is too loud.
Analogously, people can be blind and deaf spiritually. If the Holy Spirit is not working in someone’s life, there is no hope of them finding God. (John 16:8-10 shows how the Holy Spirit works in the world.) Just like cares and fears can keep people from the gospel in the parable of the four soils, cares and fears and drown out someone hearing God’s message. Even religion can drown out a person’s listening to God, as the amazingly sad story of the Pharisees in John 9 shows. Jesus told the Pharisees in John 8:37b “you have no room for my word.” May we never have our lives so full that we have no room for God’s Word. If so, then we should try to make our lives a bit emptier.
Isaiah 43 – Fear not the flood and flames – some brief answers
1. In Isa 43:1, what is the difference between God just calling us vs. God calling us by Name.
A: God did not just make a general call (whosever will come, come), but a specific call to Jacob and by extensions his descendents the nations of Israel. For us, God calls us specifically; He knows every single day of our life before we were even born, according to Psalm 139:16.
See The Tony Evans Bible Commentary p.664 for more info.
2. In Isa 43:1-2, how does fear dominate some people’s lives today?
See Barry G. Webb’s The Message of Isaiah p.175 for more info.
3. In Isa 43:1-2, what should we do when we are afraid?
A: First, Isaiah 43:4a teaches we should realize that we are precious in God’s sight.
Second, Isaiah 43:4b says that God loves us.
Third, pray that God be glorified in this situation. He might be glorified by protecting you, or He might be glorified by taking you home to Him.
Finally realize that there can be a dangerous tendency to “act panicked”. Got out of immediate danger, if you or others are in that, but then think deliberately about the best course of action.
See The MacArthur Bible Commentary p.811 for more info.
4. In Isa 43:3, where is Seba?
&&& A: This is the same as Sheba in modern-day Yemen, or across the strait in Ethiopia. Seba/Sheba is also mentioned in Isaiah 60:6; Job 6:19; 1 Kings 10:1-13, Job 1:15; Isaiah 45:14; Ezekiel 23:42; and Joel 3:8.
In Africa near Ethiopia (Somalia?) according to The Expositor’s Bible Commentary vol.6 p.262 and The Evangelical Commentary on the Bible p.501. However, that would be a far distance for raiders to kill Job’s servants in Job 1:15.
In Africa in modern-day Sudan. The Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.224 says this is the same as the city and Kingdom of Meroe, which is in Sudan right below where the Blue Nile and White Nile rivers meet.
The southwest corner of Arabia (Yemen) The Bible Knowledge Commentary : Old Testament p.1097
Either of the above according to The MacArthur Bible Commentary p.811 and the Keil-Delitzch Commentary on the Old Testament vol.7 part 2 p.190-191.
5. In Isa 43:3, how did God give Egypt, Ethiopia, and Sheba as a ransom for Israel?
A: The Persian Empire became the largest Empire in the Mideast and Europe up to that time. God gave the territory of Egypt to Persia and the trade with Ethiopia and Sheba in return for the Persians' kindness to Israel. Cyrus made plans to conquer Egypt according to Herodotus (The History book 1 ch.153 p.35), and it was conquered under Cambyses, his successor.
See the Keil-Delitzch Commentary on the Old Testament vol.7 part 2 p.191, Barry G. Webb’s The Message of Isaiah p.175, and The NIV Study Bible p.107 for more info.
6. In Isa 43:5-6, when will this be fulfilled?
A: This would first be fulfilled when the exiles returned under Ezra in 439-438 B.C. This also will be fulfilled in the endtimes when all of Israel returns. Some see the establishment of the modern state of Israel and the beginning of the fulfillment of this.
7. In Isa 43:7, why was man created by God?
A: Your short subject line asks a big question. It is very strange that a few days before I read your question, I taught a Sunday school class, to fifth grade boys, on this very subject.
Since God knows everything before it happens (Psalm 139:16,17, Isaiah 44:7, 46:10; 1 John 3:20; etc.) God saw that Adam and Eve would fall, He saw that we would sin against Him, and He saw the painful sacrifice that Jesus would make. One might think God would have said, “This is too much trouble; I am not going to go through the bother of creating these people.” I think God would have been perfectly justified to do that. But that is not what God did; for some reason, God saw through all the heartache and pain, that it would be worth it. But why on earth (or rather in heaven) would He see this as worthwhile?
From the Bible we can see a number of reasons.
Men and women are made in the image of God. (Genesis 1:26-27). Now we recognize an image on earth as a two-dimensional partial representation of a three-dimensional object. Similarly, we are a partial, finite representation of part of the character of God. One part of being in God's image is that we can love Him, be moral beings, have free will (properly defined), appreciate beauty and truth in ways that animals cannot. There is a second part of being in God's image, that I will postpone until talking about 1 John.
We are created to glorify God. (Isaiah 43:7; 62:3)
We are created to live with God (2 Corinthians 5:4-5). We will reign with Christ in Heaven (Ephesians 2:6)
God wants to have us to show incredible mercy and grace to us. (Ephesians 2:7)
We are created to do good works (on earth, but perhaps also in Heaven), which God created in advance for us to do. (Ephesians 2:10).
To be holy and blameless in His sight (Ephesians 1:4)
To be adopted as His sons (Ephesians 1:5)
We were created for God’s pleasure. (Hebrews 11:6 and other verses talk about us pleasing Him.)
Acts 17:28a says that we live and move and have our being in God. Likewise, Colossians 3:3 says that believes now have their life hidden with Christ in God.
But there is another important aspect too. 1 John 4:12-16 shows not only that we live in God, but that God lives in us. We were constructed such, that God's spirit can actually dwell inside of us. There are some things you might think God Almighty could not do. You might think we might not be able to feel pain, be hurt, suffer etc. Of course, God Almighty did experience that when Jesus came to earth to die for our sins. But how can God Almighty experience our joys and struggles, and our love, firsthand? He can do even that. For those who have asked Jesus into their heart, God, through the Holy Spirit, comes to us and makes our home in us (John 14:23-27).
Jesus compared this two-way relationship, us in God and God in us, as He being the vine and we are the branches in John 15:1-8. So as a believer, when I open my eyes in the morning, it is not just "me" that is looking out through my eyes, it is also "Him". However, the service of God is perfect freedom; I still have the choices, and responsibility, to choose to live in a way pleasing to Him and loving others, or dishonoring Him and being self-serving. There is joy in following Him, but there is struggle too, as we shine for Him in this sin-stained world.
We should not be puffed up with pride though. We are in no way divine; we are simply vessels. As vessels we are no different and no better than all of the other non-Christians around us, it is just that we have been chosen by God's grace been given something different inside. We have been tasked with offering this tremendous gift to others, and God will gladly fill all who ask of Him, for God loves a person more than you can imagine, even more than the person can love themselves.
Apart from this, God has individual purposes for different people too. Sometimes God might let them know something of their individual purpose; and sometimes they do not find out until they die. During dark times, God told the people of Judah through Jeremiah, “For I know the plans I have for you," declares the LORD, "plans to prosper you and not to harm you, plans to give you a hope and a future. Then you will call upon me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart. I will be found by you," declares the LORD.” (Jeremiah 29:11-13a NIV)
If you are a non-Christian, I sincerely hope you will seek the Lord. If you are a Christian, I hope you will continue to seek the Lord to better know how to please Him, and then do it.
8. In Isa 43:8-13, what is the main point here?
A: At this point the chapter changes from comfort to the challenge of a courtroom. But unlike other allegorical court trials in Isaiah, Israel is not the defendant but a witness. The pagans claim various gods are worthy of worship, but their gods do not help them. Israel is to be a witness that there was, is, and eternally will be, only One God, and He is their Savior. If we call ourselves a Christian, yet we dabble in belief in other gods, such as thinking there is truth in the gods of Hinduism or other pagan religions too, then we are no longer witnesses to this.
See The Expositor’s Bible Commentary vol.6 p.260 for more info.
9. In Isa 43:14; 48:14,20, what exactly is the difference between a Babylonian and a Chaldean?
A: At this time they were synonyms. The Amorite Babylonians conquered ancient Sumeria and blended with the Sumerians over about 1,000 years prior to Isaiah's time.
10. In Is 43:14, why does it speak of the ship of the Chaldeans, when Babylon was an inland city?
A: First what is not the answer, and then the answer.
Not the answer: Since the Chaldeans owned all the land from Babylon to the Persian Gulf, the Chaldeans could have unloaded the ship near the Persian Gulf and transported the goods by land to their capital of Babylon.
The answer: Babylon was on the mighty Euphrates River. The Greek historian Herodotus (The History book 1 ch.194 p.44) writes that the Chaldeans had small circular ships made of skins with a willow frame, which went up and down the Euphrates River and Persian Gulf. The largest could hold five thousand talents of a burden. These “river ships” could deliver cargo from larger ocean-going ships that came from Egypt, Africa, southern Arabia, Persia, or India. The Babylonians also had warships that they bought from the Phoenicians.
See Barry G. Webb’s The Message of Isaiah p.177 footnote 86, the Keil-Delitzch Commentary on the Old Testament vol.7 part 2 p.195-196, and The Bible Knowledge Commentary : Old Testament p.1097 for more info.
11. In Isa 43:14-21, what is Isaiah comparing here?
A: Without directly saying so, Isaiah is comparing the return from the exile to the Exodus from Egypt. God reminds them in Isaiah 32:16-17 that He was the one who made the Israelites pass through the Red Sea and drown the Egyptian chariots and horses. God took care of them in the desert, and God will take care of them travelling the 600 to 900 miles from Babylon back to Israel too.
See J. Alec Motyer’s The Prophecy of Isaiah p.338, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.196, The Expositor’s Bible Commentary vol.6 p.261, and Barry G. Webb’s The Message of Isaiah p.178 for more info.
12. In Isa 43:16 and Ps 8:8, what are the paths of the seas?
A: Let's see which of three possibilities is correct.
(incorrect) Ocean currents: The Mediterranean and Red Seas have no currents, so this could only refer to currents in the oceans.
(incorrect) Pathway of a journey of a ship or fish to a destination.
(correct) Dry path through the Red Sea.
As to which is correct, note the following:
Verse 16 is past tense: God “made”
Verse 17 adds that he drew out the chariots and horses in the army and extinguished them.
Verse 19 says that just as in the past they knew God made a path for them through the mighty sea, in the future God will make a way for them in the desert to return from captivity. Therefore the first two interpretations are incorrect and only the third is correct.
As a sidenote, at least two study Bibles and four commentaries also give the third interpretation. For more info see The NIV Study Bible p.1079, the New Geneva Study Bible p.1099, The Expositor's Bible Commentary volume 6 p.261, The Bible Knowledge Commentary : Old Testament p.1097, The Prophecy of Isaiah : An Introduction and Commentary p.337, and the Believer's Bible Commentary p.970-971.
13. In Isa 43:22-28, how can you encourage others not to become weary of God?
A: This part of the chapter changes to accusation as in a law court that they have done so. The more a person goes through external rituals without the inner meaning, the wearier they feel. They more they worship God hypocritically, but not from their heart, the more tiresome it can get. But they are not even honoring God by offering sacrifices anymore. People can show their weariness of God in different ways. Today, many who still believe in God, and do not commit gross sins have stopped going to church and stopped giving to God’s ministry. It is probably not because they deliberately thought they have better things to do than follow God, but rather their time for God has unintentionally been “crowded out” by time for other things. While Satan wars against Christians with threats and temptations, he also does so with distractions that suck up our time. He must not be unaware of his schemes (2 Corinthians 2:11).
See The Expositor’s Bible Commentary vol.6 p.261 and the Keil-Delitzch Commentary on the Old Testament vol.7 part 2 p.192 for more info.
14. In Isa 43:25, how does the all-knowing God not remember our sins?
A: It is not that God cannot remember our sins, it is that God chooses not to remember our sins. Not only will He not bring them up again to us, but He also won’t even think anything more about it Himself. The MacArthur Bible Commentary p.812 mentions that this is one of the highest points of grace in the Old Testament.
As an aside, the first forefather who sinned in Isaiah 43:27 likely refers to Jacob named in 43:28, the common ancestor to just Israel and not the Midianites or Ishmaelites.
Likewise when a fellow believer has sinned, repented and been restored, and made restitution if practical, then we don’t need to bring up that sin to him, or anyone else, either.
See Barry G. Webb’s, The Message of Isaiah p.178-179 for more info.
Isaiah 44 – The Heartbeat of God – some brief answers
1. In Isa 44:1-28, what is the central point of this chapter?
A: Many chapters, teach us doctrine and knowledge of God, but this chapter in addition also lays bare God’s heart; the simultaneous but different feelings God has towards Israel.
See the Believer’s bible Commentary p.971 for more info.
2. In Isa 44:2, what is the significance of the name Jesurun or Jeshurun?
A: Some people use nicknames, and God too is using a nickname for Israel. Jeshurun means upright one in Hebrew. It was not an unknown term to the Israelites, as it also is used in Deuteronomy 32:15; 33:5,26. It has a better root meaning than Jacob, which means “trickster”.
See The MacArthur Bible Commentary p.813, the New International Bible Commentary p.750-751, The Bible Knowledge Commentary : Old Testament p.1098, and Barry G. Webb’s, The Message of Isaiah p.180 for more info.
3. In Isa 44:4, what are these trees mentioned?
A: The Hebrew word was thought to be a poplar tree, but not it is a “ben-tree” which we know as a moringa tree. Moringa trees, native to northern Indian and later throughout southern Asia, have bright green leaves, are fast-growing, drought resistant, and their seeds can help purify water. A nickname for the moringa tree is the tree of life. Beautiful character, fast-growing, drought resistant, and helping purify are all good characteristics for a believer’s spiritual life too!
See The Expositor’s Bible Commentary vol.6 p.266 for more info.
4. In Isa 44:8f, what can a Mormon learn from this verse?
A: There are many verses saying there is only one True God, but this verse says it in a special way. We believe that God is all-knowing, but even if you did not agree, you would have to admit that God is at least pretty smart, right? And if God was very intelligent at all, He would now if He had a brother or sister God right? Well, in Isaiah 44:8 God rhetorically asks if there is any other God besides Him; then he answers saying that no, He does not know of one.
5. Why does Isa 44:9,11,15-20 emphasize shame here?
A: Western culture places great emphasis on right and wrong, but other cultures, including Middle eastern ones, place at least equal emphasis on honor and shame. Would you rather be around someone who is “right” but does not care that they do shameful things, or someone who is wrong about many things, but tries to be an honorable person?
It is ironic that pagan people believe it is honorable to worship their gods, but Isaiah is saying here that a) it actually brings them shame, and b) deep down they themselves can easily figure that out. In fact the demi-god Hercules was known for twelve heroic labors. Bu Diagoras of Melso, a pupil of Democritus, threw a wooden statue of Hercules into the fire, and said, come now, Hercules, perform ty thirteenth labour, and help me to cook the turnips.” (taken from the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.211.)
Isaiah 44:10,12 emphasize the shame of making or worshipping an idol; Isaiah 44:15-20 gives a sad satire of how a person should be ashamed of their stupidity when making an idol. But the satire is in the objective description of the facts, not the tone. One could think of it not as a mocking sarcasm but as a deadpan sarcasm.
Isaiah was not the only one to notice this. The famous Roman poet Horace (65-27 B.C.) says something a little similar” “Once I used to be an oak tree, a useless stick. A craftsman however,… preferred I should be a god…”
See J. Alec Motyer’s The Prophecy of Isaiah p.343,346, The MacArthur Bible Commentary p.813-814, the Evangelical commentary on the Bible p.502, the New International Bible Commentary p.751, The Bible Knowledge Commentary : Old Testament p.1098-1099, The Expositor’s Bible Commentary vol.6 p.265, and the Believer’s Bible Commentary p.971 for more info.
6. What does Isa 44:12-17 say about the work of people?
A: God acknowledges that people can be very hard-working, given the strength that they have. But it can be hard work for futile idols, that neither care, nor can help, or can make the work worthwhile. Isaiah 44:27 emphasizes that the strength of the craftsmen fails because they get hungry and tired making the metal or wood idol. If they get tired making an idol, the idol is even less powerful than them. Yet those who wait upon the Lord renew their strength according to Isaiah 40:28-31.
In a strange way, God is even sovereign over what does not exist. Idol gods don’t really exist, yet they still have power; their power lies in the people who believe their deception. Isaiah 44:14, says that the wooden idol came from the craftsman’s axe, applied to the wood, which grew from the true which came from the rain. So in other words, the existence of this supposedly powerful idol all depended on whether it rained or not!
See The MacArthur Bible Commentary p.813, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.209, The Tony Evans Bible Commentary p.665, and the Believer’s Bible Commentary p.971 for more info.
7. In Isa 43:22-44:23, how does this spiritual redemption compare to national redemption in Isa 42:18-43:31?
A: Isaiah first speaks of national redemption, and then spiritual redemption. Here is a comparison from J. Alec Motyer’s The Prophecy of Isaiah p.326.
|
Nationally |
Spiritually |
|
They were exiled in captivity because of their national sin – Isa 42:18-32:31. |
They were totally sinful - Isa 43:22-24 . |
|
Meeting national needs Isa 43:1-7 |
Meeting spiritual needs Isa 43:25-44:5 |
|
The Lord and Savior is the only God, not idols. Isa 43:8-13 |
The Lord and Redeemer is the only God, not idols. Isa 46:6-20 |
|
Redeemed from Babylon. Isa 43:14-21 |
Redeemed from sin. Isa 44:21-23 |
8. In Isa 44:25, how can we guard ourselves and especially others from having too much false knowledge, so-called, that is out there?
A: It seems there is more and more false information out there. You should counter it with true information, but that itself does not seem to be enough. You also have to “defend the flock” and shows that false information is wrong. A third way, that combines the first two, is to ask them questions about their false belief, as Isaiah shows us how to do here.
See The MacArthur Bible Commentary p.814 for more info.
9. In Isa 44:27, what is the significance of drying up the rivers?
A: There are three things in view.
In the past God dried up the Red Sea for Moses, and the Jordan River for Joshua.
In the near future, the Persian king Cyrus could conquer the city of Babylon by diverting the river into the basin of Sepharvaim leaving the river only a foot or so high. Then the Persian army marched easily on the riverbed under the walls of Babylon according to Herodotus. However, contrary to this, Young says that cuneiform tablets at Babylon show that Herodotus’ account is likely would not have really occurred. See J. Alec Motyer’s The Prophecy of Isaiah p.355 for more on this.
In the distant future the Euphrates River will be dried up for the kings of the east in Revelation 16:12.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.216 for more info.
10. In Isa 44:28-45:3, how do you pronounce the name of King Cyrus?
A: The common way (in English) in SI-rus, with the accent on the first syllable. The Persians pronounced his name as Kuru-sh according to the Encyclopedia Britannica.
11. In Isa 44:28-45:3,13, why is Cyrus mentioned here?
&&& A: Isaiah 44-45 was a prophecy that named Cyrus. God even knew the name of the deliverer of the Jews over 150-200 years before Cyrus was born. Liberals and skeptics have assumed that genuine prophecy of the future is impossible, so they have long used this reference to Cyrus to “prove” the latter part of Isaiah was written after Cyrus became king. Cyrus decreed that the Jews could return in 538 B.C., a year after he conquered Babylon. The Temple was finally rebuilt in 516 B.C.
Cyrus was mentioned, though not by name in Isaiah 41:2,25. But as The Expositor’s Bible Commentary vol.6 p.270 puts it, Cyrus’s “name has been held back for this great moment of poetic-prophetic climax.”
See The Expositor’s Bible Commentary vol.6 p.269, the Believer’s Bible Commentary p.972, The MacArthur Bible Commentary p.814, The Bible Knowledge Commentary : Old Testament p.1099, and Barry G. Webb’s, The Message of Isaiah p.182 for more info.
.
Isaiah 45 – The One and Only Living God – some brief answers
1. In Isa 45:4-6,18,21-22; 46:9 why are these good verses to share with Mormons?
A: Instead of believing the lie that are other gods like theirs ruling over other planets, Isaiah 46:9 says there is no one else like our God. Our God is unique in the universe.
See The Bible Knowledge Commentary : Old Testament p.1100 for more info.
2. On Isa 45:7; Isa 14:7, I listened to Larry Wessels’ ‘Unpopular bible doctrines’ YouTube presentation and found it interesting enough to check out the website. I’ve glanced and read some of what is on your website and scanned the questions about whether or not God created evil. I did a search on the Genesis discussion on your website - on the creation of evil, and did NOT see this verse: Isaiah 45:7 (King James Version): I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. I too am a truth seeker, meaning I am a Christian who really wants to know what the Bible says, even the unpopular stuff. I am interested then in your comment on Isa 45:7.
A: This Hebrew word, ra’, occurs about 640 times in the Old Testament. In some places it means moral evil, but in 275 places it means “trouble” or calamity”. Now That’s A Good Question p.267-268 points out that There are seven different Hebrew words that are translated as evil in English. Even the English word for evil has two meanings: moral evil, and physical catastrophe. This is saying that God sometimes brings physical catastrophe. Of course in our fallen world God allows physical catastrophes to happen; but this verse actually says that God brings physical catastrophes. When you think of Sodom and Gomorrah being wiped out, or Noah's flood, or the great feast in Revelation, God can bring death as well as life. We like to think of God as the most loving being in the universe, - and God is that. But God is also the most wrathful being in the universe too, and we have to remember that.
Tertullian, writing 207/208 A.D. also talked about the two kinds of evil here. He distinguished between sinful evil (culpae) and penal evil or punishment (poenae) in his work Five Books Against Marcion book 2 ch.14 p.308,
See J. Alec Motyer’s The Prophecy of Isaiah p.359, Hard Sayings of the Bible p.305-306, 735 Baffling Bible Questions Answered p.171, When Critics Ask p.217, Alleged Discrepancies of the Bible p.76-77, and Bible Difficulties & Seeming Contradictions p.41,219 for more info.
3. In Isa 45:7; Isa 14:7, how did a good God “make peace and create evil”?
A: Now That’s A Good Question p.267-268 points out that there are seven Hebrew words that are often translated into the English word “evil” in the King James Version. The answer is that this word for evil often means physical catastrophe, not just moral evil.
The heretic Marcion, who spoke Greek, not Hebrew, tried to use this passage to prove that the God of the Old Testament was evil, and a different God than the New Testament. Valentinians and other Gnostics answered verses in Isaiah saying there is no other god as a lie by the evil demiurge god of the Old Testament. See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.220-221 for more info on this.
Tertullian (writing 207/208 A.D.) answered this question basically the same say, distinguishing between sinful evil (culpae) and penal evil or punishment (poenae) in Five Books Against Marcion book 2 ch.14 p.308.
See also Hard Sayings of the Bible p.305-306, 735 Baffling Bible Questions Answered p.171, When Critics Ask p.217, Alleged Discrepancies of the Bible p.76-77, and Bible Difficulties & Seeming Contradictions p.41,219 for more info.
4. In Isa 45:9, how are some people like potsherds?
A: Small broken pieces of pots are almost totally useless, able to cut others, but formerly they could have been useful. Some people are like potsherds, once showing promise of being able to come to Christ and serve God, but now seem totally useless. Remember though, that God can remake pots. See also the discussion on Lamentations 4:2.
5. In Isa 45:9-11, what is God saying in these metaphors of a potter and parents?
A: Nobody was able to ask their father or mother why did you create me? Likewise, a pot cannot criticize why the potter made it. In a similar way, God can make us as He wishes, and we just need to deal with it. The immediate application of this is King Cyrus. From Cyrus’ eyes, he was sure of his purpose in life: to expand the Medio-Persian Empire and make him and the Persians wealthy by doing so. But God had a completely different view. Cyrus was created primarily to decree that the Jews could return to their homeland. Even if could see this (which he couldn’t), Cyrus would not be in a position to question God’s purposes. Like the Jews, and us, cannot question why God made us for the purposes He made us.
See J. Alec Motyer’s The Prophecy of Isaiah p.361-362, Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.222-223, The Bible Knowledge Commentary : Old Testament p.1100, The Tony Evans Bible Commentary p.665, the Evangelical Commentary on the Bible p.502, and The MacArthur Bible Commentary p.815 for more info.
6. In Isa 45:13, how did Cyrus allow the Jews to return “without price or reward” when Isa 43:3-4 indicate the Egypt, Cush, and Seba were given in exchange for Israel?
A: While the land was conquered, Cyrus did not have to free the Jewish exiles, and Cyrus saw not reward for doing so (except loyal subjects). The Jews were charged nothing; rather the Persians gave them provisions. But God would reward the Persians with the lands of Egypt, Cush and Seba in return, though Cyrus was not expecting that.
See Barry G. Webb’s The Message of Isaiah p.185 footnote 88 for more info.
7. In Isa 45:18-25, what four roles of God is this emphasizing?
A: The both stresses and ties together the role of God in creation (45:18), revelation (45:19), salvation (45:20-22), and promised judgment (45:23-25).
See J. Alec Motyer’s The Prophecy of Isaiah p.364 for more info.
8. In Isa 45:19, does God ever let people seek Him in vain?
A: God does not have people sincerely seek Him in vain. Here are five points to consider.
1. Jesus promised in Matthew 7:7-8 that those who ask and seek will be given and find.
2. However, no one seeks God (Romans 3:10-11, which quotes from Psalm 53:1-3).
3. Yet, paradoxically, David who wrote Psalm 53 says he sought God.
4. We have a responsibility to seek God (Isaiah 9:13, etc.)
5. The resolution of 2, 3, and 4 is that no one seeks God on their own. Rather, God drives people to Himself (even in Old Testament times). Unless the Father draws people, no one would come to Jesus (John 6:44).
9. In Isa 45:20, who are the fugitives/survivors/escapers of the nations here?
A: There are two views. The first view is that it is the Israelites who were exiled from Israel and Judah and scattered among the nations by Assyria and later Babylon. This would refer both to Jews who were still following God and Jews who were now worshipping idols. A second view is that since Assyria exiled other people from other nations too (which Cyrus let return home), it is all exiles, both Jewish and Gentile. Apart from the One True God, their only power is in lifeless wooden idols they pray to in vain.
J. Alec Motyer’s The Prophecy of Isaiah p.365 teaches that it is exiled Jews who have now returned to their land.
10. In Isa 45:21, what is the contrast between God announcing things and the idols?
A: While God announced Cyrus by name around 150 years before this occurred, the pagan idols prophesied nothing. Actually, in the Cyrus Cylinder in speaking of Cyrus conquering Astyges says that Marduk directed Babylon to be captured (under Cyrus) as punishment on Nabonidus and the Babylonians. However, this was only written after the event occurred; prior to this there was no evidence that Nabonidus was not religious enough or that Marduk was unhappy with Babylon.
The Cyrus Cylinder says, that Marduk “scoured all the lands for a friend .. He called Cyrus … went at his side like a friend and comrade ….” (From DOTT p.92)
See J. Alec Motyer’s The Prophecy of Isaiah p.368 footnote 2 for more info.
Isaiah 46-47 – When idols need evacuating – some brief answers
1. In Isa 46:1, who are Bel and Nebo?
A: Bel was another name for Marduk, also called Bel-Merodach, the chief god of Babylon. Bel is also mentioned in Jeremiah 51:44. Nebo was Marduk's son. The Babylonian ruler Belshazzar was named after Bel. The Babylonian rulers Nebuchadnezzar (Nabu-kudurri-usur), Nabopolasser, and Nabopolassar (Nabu-apal-usur) all have “Nebo” in their names. Many commentaries say that this idol was different than the Canaanite idol called Baal, but The MacArthur Bible Commentary p.816 and The NIV Study Bible p.1084 believe that Bel was another name for the Canaanite idol Baal. Rounding this out, the Babylonian goddess Ishtar was the same as the Canaanite goddess Ashtarte. Nebo was Marduk’s son and the god of writing.
Every year these two gods were carried in a parade on Babylonian New Year’s, which was the day of the Spring Equinox. Nebo was to write the destiny for everyone for that year.
Herodotus says there were two golden statues of Bel/Marduk in Babylon.
The point of these verses is that the people had to decide between believing in a dead religion of Bel and Nebo or the Living God. They had to choose to put their trust in Bel, Nebo, and the Babylonians, or the True God.
See The Bible Knowledge Commentary : Old Testament p.1100-1101, Barry G. Webb’s The Message of Isaiah p.187, Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.232, J. Alec Motyer’s The Prophecy of Isaiah p.368, The Expositor’s Bible Commentary vol.6 p.274, the Believer’s Bible Commentary p.9730974, the New International Bible Commentary p.752, the Evangelical Commentary on the Bible p.503, the New International Bible Commentary p.752, and The MacArthur Bible Commentary p.816 for more info.
2. In Isa 46:2, when did the Babylonian try to carry off their idols to safety?
A: This did not happen when Cyrus took Babylon. Instead, when the Assyrian king attacked and reconquered Babylon in 703 B.C., the Babylonian rebel-king Merodach Baladan had the Babylonian gods evacuated. The point here is to force a decision; a Jew had to decide whether to trust in pagan idols such as Bel (Marduk) and Nebo, or the One True God. Unfortunately, the Babylonians themselves were almost as deaf to their message as their gods were.
See J. Alec Motyer’s The Prophecy of Isaiah p.368 and the New International Bible Commentary p.752 for more info.
3. In Isa 46:1-13, what is the outline here?
A: Here is one outline.
Isa 46:1-2 The burden of rescuing the idols
Isa 46:3-4 God rescues us, carrying us as His burden
Isa 46:5-7 Dead burdens that need to be rescued have no saving power
Isa 46:8-11 God made us
Isa 46:12 God saved us
See J. Alec Motyer’s The Prophecy of Isaiah p.368 for more info.
4. In Isa 46:3 what is the contrast here?
A: Isaiah is giving contrasts with the obvious actual part left unspoken. Bel and Nebo, the two key deities of Babylon are carried by pack animals. In contrast, God carries His people. The animals grow tired and weary. God does not. Even though the Cyrus Cylinder tried to put a good spin on it later, it was obvious that the Babylonian gods could not save their city from defeat. They bow before their idols, but it is actually the idols that are stooping over as they are carried.
The Babylonians are carrying their two key idols to evacuate; this might make someone wonder just how powerful the idols are. But God has carried the Israelites through history. Do you feel that you are carrying God around, perhaps like a burden, or that God is carrying you?
The Cyrus Cylinder also speaks of Marduk helping Cyrus. The Cyrus Cylinder (after the fact) says, that Marduk “scoured all the lands for a friend .. He called Cyrus … went at his side like a friend and comrade ….” (From DOTT p.92)
See The Expositor’s Bible Commentary vol.6 p.274, J. Alec Motyer’s The Prophecy of Isaiah p.368-369, 380, and The Tony Evans Bible Commentary p.666 for more info.
5. In Isa 47:1, why is Babylon called a virgin daughter?
A: This could be sarcasm. At one time the Babylonians had a custom where unmarried girls would have to sell their bodies in the temple prior to getting married. Some have said because Babylon had not been conquered. However, that is not true because Merodach Baladan revolted from Assyria, and Sennacherib reconquered Babylon in both 710 B.C. and 702 B.C.
6. In Isa 47:5,7, who is the “lady of the kingdom”?
A: This metaphorically is the proud daughter of the Babylonians, that is, the city of Babylon. At that time Babylon was perhaps the most powerful city in the world.
See The MacArthur Bible Commentary p.817 for more info.
7. In Isa 47:8-15, how do you share with someone to trust in God, when they have put great trust in something else?
A: It is difficult for them to hear that God has the answer for their life, because they think they already have the answer. You need to pray for them and share with them. There are two aspects to sharing with them: now and later.
Now: In addition to sharing with them how Jesus is the answer, and the One True Savior, they have to see that what they are trusting in is false. It is almost like you have to unstick them from one wall before they can stick to another wall.
Later: A significant percentage of people in cults eventually leave. In the past I have heard it was about 50% for Jehovah’s Witnesses. I have read that about a fifth of the people in the United States who were born Muslims are no longer Muslims. So even if they do not change in the near future, later they might remember their words and when they become disillusioned with their religion and see that it is false, they will consider Christ instead of just becoming cynical and falling into agnosticism or atheism.
See The Tony Evans Bible Commentary p.666 for more info.
8. In Isa 47:10, what is important about the wisdom and knowledge of the Babylonians?
A: Most western astrology and much idolatry came from Babylon. They were proud of their wisdom, astrology, and magic.
On the plus side much math came from Babylon too. They used some algebra, including solving quadratic and cubic equations. They did not have real algebraic notation though. The Babylonians were also adept at trigonometry. Their numbers were base-60. The reason we split a circle into 360 degrees is because that is how the Babylonians looked at the circle of the heavens.
Ultimately though, the Babylonians' own strength [both military and intellectual] was their god according to Habakkuk 1:11.
See Barry G. Webb’s The Message of Isaiah p.190 and The Expositor’s Bible Commentary vol.6 p.277 for more info.
9. In Isa 47:10a,11, what is the poetic justice mentioned here?
A: The same Hebrews word means morally evil in Isaiah 47:10a, and disaster in Isaiah 47:11a. If you do terrible things, terrible things will happen to you.
See J. Alec Motyer’s The Prophecy of Isaiah p.374 for more info.
Isaiah 48 – Who are you when God summons? – some brief answers
1. In Isa 48:1-9, what was the difference between Babylon’s unbelieving paganism and Israel’s?
A: Both were evil, but there is a difference between evil and hypocritical evil. The Babylonians took pride in their idols, while the Israelites took pride in God, whom they did not follow exclusively. Using a metaphor of marriage, the northern kingdom abandoned their spouse, while the southern kingdom two-timed their spouse.
See The Expositor’s Bible Commentary vol.6 p.280, The Tony Evans Bible Commentary p.667 and The MacArthur Bible Commentary p.817 for more info.
2. In Isa 48:1-9, how can stubbornness (or shall we say being strong-willed), be such a wicked sin in God’s eyes?
A: Let’s say you are a goalie in a soccer game. You catch the ball and throw it into your own goal. What would happen, besides the other team getting a point? Well, maybe your coach thought the ball slipped away from you, or perhaps you were confused. But let’s say every time you got the ball you threw it into your own goal. Your coach would take you out of the game, and probably kick you off the team, because you demonstrated you never were really on the team in the first place. Your fellow players, who were trying hard for the team, would be very, very disappointed in you. In fact, they would be angry at you, and Not the opposing team players, because at least the opposing players were honorable about their intentions. Isn’t that what believer calling themselves Christians do when they are obstinately doing things against God?
In Isaiah 48:1,2 God is not actually addressing Israel; actually He is addressing those who call themselves by the name Israel.
See J. Alec Motyer’s The Prophecy of Isaiah p.375 for more info.
3. In Isa 48:1-2; 49:14, Lam 1:7-8; 2:1-2,13, is it good or bad if you consider your home as your identity?
A: It depends on where you consider your home. You can overdo it, wrapping your identity up in being an American, being a Texan, or being from Japan, China, France, Germany, or Great Britain. But if you consider that your true home is heaven, then it is a god thing. Things will never be quite right until we get home. If you are not longing for home, then there is something wrong with our walk with God.
But on the negative side, Isaiah 48:1-2 shows people who had the identity as the “house of Jacob” and the “name of Israel” calling themselves after the holy city, but not in truth or right.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.245, See J. Alec Motyer’s The Prophecy of Isaiah p.380, The Bible Knowledge Commentary : Old Testament p.1102, Barry G. Webb’s The Message of Isaiah p.196, the Believer’s Bible Commentary p.974, and the Evangelical Commentary on the Bible p.504,505 for more info.
4. In Isa 48:1-2; 49:14, practically speaking, what makes up a person’s identity, at least in their own eyes?
A:What does a person talk about all the time. What does the person get excited talking about? Is it their sports team? Is it their country and its policies? Is it their political party? Is it their investments? Is it their relationships? It is fine to talk about all those things, but when one predominates, it could be a sign that the person’s self-perceived identity is too tied up in that.
Paul, formerly Saul of Tarsus, had a very interesting perspective on this in Philippians 3:5-11. Saul was confident, and had a good self-esteem, because he knew exactly who he was. – and God broke him of all of that.
5. In Isa 48:1-2; 49:14, what makes up our identity, as God sees us?
A: If we are not a child of God, going to Heaven, then nothing else matters. If God helps us break our bad habits, heals us, gives us financial success, and great friends and family, but we never come to turn our life over to Christ, then we are losers, and our “wins” are inconsequential. But if we accept Jesus as our Lord and Savior, and we have sickness, poverty, and friends and family abandon us, we are ultimately winners. It is OK to pray for those around you for these small wins, but what does it really matter, if they don’t have the big win too?
6. In Isa 48:1-4, should Israel have looked at the judgment against Babylon and seen a bit of themselves and learned?
A: Isaiah shows a lot of parallels here. They should have learned from the prophetic judgement and fulfillment against Babylon, but apparently a majority of the Israelites did not see this. Perhaps the Israelites were so caught up in their own identity as the “House of Jacob” that they did not think they needed to learn.
See The Tony Evans Bible Commentary p.667 for more info.
7. In Isa 48:1,12,16,17-18, why is there the emphasis on listening here?
A: The way to tell if a people are a people of God is if they listen to God, and lovingly obey God. It is not so much what you do, or what you say, but do you listen and obey?
If you ask most Muslims who Jesus is, they will say he was a prophet, born of the virgin Mary, who never sinned. (Ahmadiyya Muslims excepted.) But what good is a prophet if people don’t pay any attention to their words? Ask a Muslim if he or she would like to hear the words of the prophet Jesus.
See Barry G. Webb’s The Message of Isaiah p.191 and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.251 for more info.
8. In Isa 48:1,12,16,17-18, what are some things today that hinder our listening to God?
A: Of course metal and wooden idols don’t listen to God, and the more people worshipped the metal and wooden idols the more they lost their ability (and desire) to listen to God. We might have metal and plastic things too, such as TV’s, computers, iPads, and phones that Satan uses in our life to turn out from God. We might have idols of money, influence, friends, romance, or even family that makes us hard of hearing to listen to God. If something, or someone, is a blockage to your listening to and following God, then as much as possible, remove that from your life.
9. In Isa 48:4, what are “iron sinews”?
A: Sinews are the tendons that attach to muscles. As a metaphor, iron sinews would not rip, and they would provide great strength, if attached to iron muscles. They would sound great, except … how much flexibility and movement would they have? Stubbornness can be like a hard, unbending iron sinew, that will never bend or move, even when it should.
10. In Isa 48:8, when is it better for someone NOT to hear, understand, and know truth?
A: When they are not committed to following it, the less they know on the day of judgment that better off they will be. 2 Peter 2:20-22 says it would have been better for some not to know the way of righteousness than to have known it and turned their back on it.
See J. Alec Motyer’s The Prophecy of Isaiah p.378 for more info.
11. In Isa 48:12-13, what is the difference between God being all-powerful and God being sovereign?
A: All-powerful means that God is able to do anything, at least anything that is really a “thing” and not a logical contradiction. Sovereign means that God has the right of ownership over everything.
See The Bible Knowledge Commentary : Old Testament p.1102-1103 for more info.
12. In Isa 48:17-19, what is God revealing about His heart here?
A: Imagine a teacher on earth pouring their heart out to teach what was very important for their students to know, and the students did not learn practically anything, because they did not care to learn because they thought it was not valuable. How frustrating that would be for a teacher! God is our teacher here, and God is expressing His frustration here at those who self-identify as His people, but yet refuse to listen.
See The Expositor’s Bible Commentary vol.6 p.281 for more info.
13. In Isa 48:20-22, why should the people “flee Babylon” and leave the home they are familiar with, and sometimes, why should we?
A: They were taken to Babylonia and Assyria as slaves. But by this time, 70 years later, Babylonia was a place where they were getting by financially, and some were prospering. But they did not have much freedom there, and they could go back to their home where they belonged. But even more important, Babylon had temptations of holding as important what the Babylonians held as important, including idol worship and astrology. Sometimes we have a choice between continuing what we know, even though it is gradually taking us away form God, or venturing out into what we don’t know as we follow God. Always pay attention to the command persistently given in this chapter: listen to God!
God finally concludes with a two-edged prophecy. They can go forth rejoicing with God leading them, (Isaiah 48:20), or there is no peace for the wicked (Isaiah 48:22).
See the Evangelical Commentary on the Bible p.504, The Bible Knowledge Commentary : Old Testament p.1102-1103, and the Believer’s Bible Commentary p.975 for more info.
Isaiah 49-50 – The Purpose of the Suffering Servant – some brief answers
1. In Isa 49:1-66:24, what is an outline here?
A: Isaiah 47-57 has been called the Book of the Suffering Servant. On one hand the writing style of Isaiah looks emotional and spontaneous. But on the other hand, when you look beneath it is highly structured also. Here is an outline of this entire section.
Isaiah 49:1-6 The Servant for Israel and the world
. Isaiah 49:7-13 Confirming the task to Israel and the world
. . Isaiah 4914-50:3 Zion has forgotten but they will remember
Isaiah 50:4-9 The Servant responds obediently but will suffer
. Isaiah 50:1-11 The obedient vs. the stubborn
. . Isaiah 51:1-52:12 Zion is commanded to respond
Isaiah 52:13-53:12 The Survant triumph, bearing our sin
. Isaiah 54:1-55:13 Israel and the world are invited to be saved
. . Isaiah 56:1-66:24 Zion will respond
Curiously, the last point is greatly expanded, and takes more space than the other parts combined. We also see this same pattern in Revelation in first the seven seals, then the seven trumpets, and then the seven bowls of God’s wrath.
See J. Alec Motyer’s The Prophecy of Isaiah p.383 and The Tony Evans Bible Commentary p.667 for more info.
2. In Isa 49, what is Isaiah talking about here?
A: Sometimes a father needs to talk with his children and remind them who is the parent, and who is in charge. Likewise, God is reminding us that it is He who ultimately controls history, which will accomplish His purposes.
3. In Isa 49:3, who is the servant “Israel” here?
A: Isaiah 49:1-3 is written in such a way as to get people to ask, out of suspense, who is this? In Isaiah 49:3, the servant is named as Israel, but yet Isaiah 49:5 says that the servant had the mission to bring Jacob/Israel back to God. So it is not the nation of Israel, but one who would bring Israel back to God. So this would be the Messiah, Jesus Christ.
See The Expositor’s Bible Commentary vol.6 p.284-285, The Tony Evans Bible Commentary p.667 and The Bible Knowledge Commentary : Old Testament p.1103 for more info.
4. Isa 49:4 indicates the God’s servant would very little fruit for his work, at least initially. How do we stay encouraged when we labor for the Lord and see very little fruit?
A: Jesus only saw a little fruit when He came and was crucified. Towards the end of His ministry, He no longer had throngs in Galilee, the religious leaders plotted to kill Him, and even His own disciples forsook Him. But after Jesus rose from the death, many believed in Him, as Acts 2:23-24 shows. Of course at the end times every knee shall bow to Jesus, as Philippians 2:10-11 says.
For us, true fruit consists for glorifying God and being harvesters that is bringing people to Christ. It also includes defending and shepherding the flock. Sometimes missionaries in a new place go seven years or more without seeing more than a handful of believers.
See The Bible Knowledge Commentary : Old Testament p.1103-1104, The MacArthur Bible Commentary p.819, and The Expositor’s Bible Commentary vol.6 p.285 for more info.
5. In Isa 49:6, why did God choose the Jews and not another race?
A: God could choose whichever race He wanted, but He did not actually choose a race, but a man, Abraham, and his grandson, Jacob. This verse is a reminder that the servant, the Messiah, was not only for the Jews but for all non-jews too.
See the discussion on Genesis 12:1, 28:10-15; 32:22-32 and the Believer’s Bible Commentary p.975 for the answer.
6. In Isa 49:12, where is Sinim?
See the New International Bible Commentary p.754 for more info on the first view. See the Believer’s Bible Commentary p.976 for more info on the second view.
7. In Isa 49:15 what is the message here?
A: There are not many bonds on earth stronger than the dependence of a child on its mother. Its parents are basically its whole life. That is a picture of our dependence on God. But even if a mother were to forget and abandon her child, God will never forget us.
See J. Alec Motyer’s The Prophecy of Isaiah p.394 for more info.
8. In Is 49:16, how are God’s children inscribed on the palms of His hands?
A: If something is written on the palm of your hand, you will see it every single time you look at your palms. Likewise we are never out of God’s sight, out of God’s mind, or out of God’s care. Also, Christ was nailed to the cross, and the nails went through what they called “hands” (really wrists).
See the Believer’s Bible Commentary p.976 for more info.
9. In Isa 49:19-21, what is interesting about the Hebrew here?
A: This is not smooth-flowing Hebrew. It is in broken sentences, as though Isaiah were talking about one thing, and then he excitedly interrupts himself to expand upon a point of that. It is interesting to see that the Book of Isaiah is so logically laid out, and yet so emotional at the same time.
See J. Alec Motyer’s The Prophecy of Isaiah p.395 for more info.
10. In Isa 49:20-21, what is the point about the children here?
A: This is a rather shocking metaphor about a bereaved, lonely woman being surrounded by all of her children, - that she did not know she had. These children are all the people of the nations who listened to God’s message and joined with her.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.271 for more info.
11. In Isa 49:26, what are some ways today that a person, or a people or nation, are self-destructive?
A: Sometimes a person can get a perverse joy after setting themselves up for destruction. Either they really want to be destroyed, or else they don’t but instead want the thrill of escaping from being destroyed. Or they might somehow want the dread of fearing they will be destroyed. Nixon was thought to have had a self-destructive streak. Why would he record everything he did? A few teenagers might want to walk on a railroad bridge, or do some dangerous stunt, not because they want to commit suicide, though sometimes that happens, but for the perceived thrill of surviving.
See J. Alec Motyer’s The Prophecy of Isaiah p.396 for more info.
12. In Isa 50:1-2a, why is God asking about the certificate of divorce, God's creditors, and His arm being too short to save?
A: God is not speaking to “Zion”, but rather her children. God is speaking ironically here. God's arm is not too short to save, God has no creditors, and God did not make a certificate of divorce. The point is that since these things are not true, then why were all of God's people not there for Him? Since God did not divorce Israel, God sending here away was only temporary, not permanent.
These two verses are neither asking nor answering the question “where was God when they were captured and exiled?” Rather God is asking “where were the people who were supposed to be there for Him? Why didn’t anyone even ask where was God and why this was happening. The last part of verse 50:1 shows that the people already knew; they had turned away to wrongdoing.
See Barry G. Webb’s The Message of Isaiah p.197-198, The Bible Knowledge Commentary : Old Testament p.1104, The MacArthur Bible Commentary p.821, The Expositor’s Bible Commentary vol.6 p.288, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.274-275 for more info.
13. In Isa 50:5-9, what does this teach about God’s servant?
A: Even before we get to Isaiah 53, this passage shows that God’s faithful servant would be struck, have his beard pulled form His cheeks. It also teaches that He will ultimately be vindicated.
See The Tony Evans Bible Commentary p.668, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.278-279, The Expositor’s Bible Commentary vol.6 p.289, and The MacArthur Bible Commentary p.822 for more info.
14. In Isa 50:8, what does the language here indicate about God’s suffering servant?
A: This is courtroom language, and this indicates God’s suffering servant, the Messiah, will be falsely accused.
See Barry G. Webb’s The Message of Isaiah p.199 for more info.
Isaiah 51-52 – Pay Attention! – some brief answers
1. In Isa 51:1-52:15, what is distinctive about these two chapters?
A: The chapters about the servant before this describe the servant. This chapter has a lot of imperatives, i.e. commands for the readers to do something. There are five commands to “listen”, three to “awake”, and two to “look”.
We should make sure to pay attention to what God has taught us. Also, when we pray for others, we should also pray that God gets their attention, and not merely that they learn truth.
See The Expositor’s Bible Commentary vol.6 p.294 and J. Alec Motyer’s The Prophecy of Isaiah p.407 for more info.
2. In Isa 51:1f-2, who was the rock from which they were cut?
A: Isaiah 51:2 says they should look to the spiritual heritage of their ancestors, Abraham and Sarah.
See The Bible Knowledge Commentary: Old Testament p.1105, the New International Bible Commentary p.755, the Evangelical Commentary on the Bible p.506, The Tony Evans Bible Commentary p.668, and The MacArthur Bible Commentary p.822 for more info.
3. In Isa 51:1-52:15, what are some ways today that people hear, but they do not pay attention or learn what they are supposed to learn?
A: Here are a few ways.
Some can act like they do not hear.
Some can read or hear, but always say there is not enough evidence to make even a tentative conclusion, - no matter how much evidence is presented.
Some can require ironclad evidence to go one way, and the flimsiest of evidence to decide the other way.
4. In Isa 51:9, who are Rahab and the dragon?
A: Rahab the name of a fierce, long water-monster; today we would think of a crocodile. Figuratively, Rahab represents the long, thin “land of crocodiles”, aka Egypt. Isaiah 30:7 indicates that this was a common slang term for Egypt. This verse recalls the past when God delivered the Israelites from “Rahab” through the Red Sea. But behind all of this is the dragon: Satan.
See the Believer’s Bible Commentary p.977, The Bible Knowledge Commentary: Old Testament p.1107, and J. Alec Motyer’s The Prophecy of Isaiah p.408 for more info.
5. In Isa 51:14, who is the one set free here?
A: The Hebrew is literally “the one in chains” or “the cowering one”.
See J. Alec Motyer’s The Prophecy of Isaiah p.412 for more info.
6. Why do Isa 51:15 and Jer 31:35f, have the same words?
A: It is possible that Jeremiah, the later prophet, repeated what Isaiah said. But J. Alec Motyer’s The Prophecy of Isaiah p.412 thinks it is reasonable that an ancient hymn was the common source for both. Often things that are repeated in the Bible are more important than things that are just hinted at.
7. In Isa 51:23, what is the practice of walking over someone?
A: This was a cruel practice where conquered people, such as kings, nobles, and soldiers, would be made to lie down and the victorious leaders and soldiers would walk over them. Of course, if enough people walked over them they would not survive. The Assyrians especially would do this.
See The Expositor’s Bible Commentary vol.6 p.296 for more info.
8. In Isa 52:2, what does “shake off your dust” mean?
A: Putting dust on yourself and your hair was done as a sign of mourning, as Job 2:12 shows.
See The Bible Knowledge Commentary: Old Testament p.1106 for more info.
9. In Isa 52:2, how do we shake off our mourning today?
A: First of all, when a loved one dies, or some calamity happens mourning is fine to do. In fact, there are many places in the Bible where the Israelites, Nehemiah, Daniel, and others mourn for their own sins and others. You can be a good Christian and still feel down at times, as Paul did in 2 Corinthians 1:3-11.
But to remain in a depression all the time is not what God intended and is not healthy. After a suitable time of mourning, you need to look at the bigger picture by looking up. God is in control, and Romans 8:28 promises that God will work all things together for good for those who love Him and are called according to His purpose. Be grateful for what you had, for what you still have, and for what you will possess in Heaven.
10. In Isa 52:5, how do people continually blaspheme God’s name?
A: Some people blaspheme God's name, dragging it through the mud in the eyes of others in a number of ways.
With bad speech, people take the Lord's name in vain. However, that is not the primary meaning in this verse.
Contempt: Unbelievers who have some awareness of Him, or at least others worshipping Him, and hold that knowledge with a lack of respect or make light of it are blaspheming God. In the verse the Babylonians who ruled over the Israelites just considered Him another tribal god.
Unholy living: If people, whether believers or not, are called by God’s name (i.e. Christians), and they act and live evilly, then they are dragging God’s name through the mud in the eyes of other people. Believers can dishonor God's name by either living an unholy life that could make the demons mock at God's work.
Known false teaching: Believers and unbelievers can teach things they know are contrary to God's truth, and so dishonor the word of the Lord. James 3:1 warns that not many of us should become teachers, because teachers will be judged with greater strictness.
Teaching others to hold God in contempt is another way to blaspheme God's name. Teaching others to not trust in God, question His love or justice are ways to lead people away from God.
Of course blaspheming against Jesus, or against God in this sense, is different from blasphemy against the Holy Spirit. Blasphemy against the Holy Spirit is when an unbeliever who sees what He knows is God's Spirit at work, and says it is of Satan and wants no part of it. Friends, if you always refuse to have the Holy Spirit have any part in saving you, you are not going to be saved.
See The Tony Evans Bible Commentary p.669 and The MacArthur Bible Commentary p.823 for more info.
11. In Isa 52:11-12, when is Isaiah writing this?
A: Isaiah 52:11 says “there”, meaning the writer is in Judah. More obviously, this is all in future tense. Isaiah died before the Jews were exiled to Babylon. In contrast, Jeremiah lived after the exile started.
See The Expositor’s Bible Commentary vol.6 p.297 for more info.
12. In Isa 52:11, when did this deportation occur?
A: This interesting combination of a command and a promise was during the Exile. Those who were to carry the holy vessels out of Jerusalem were to keep themselves pure.
In fact, when the Babylonian army captured Jerusalem, they took both the Jews and all the valuable objects to Babylon, presumably making the Jews carry them.
Today, even if a Christian is under persecution from others, or under discipline from God, even then he or she should touch no unclean thing. When Job was afflicted, he was steady and saw no reason to live a less righteous life, -and neither should we.
13. In Isa 52:14, what does the word “appalled” mean here?
A: This Hebrew word, asamam, is a strong word that can mean astonished, awestruck, shocked, or shattered, but in this context appalled is a very good translation. People will be amazed at what the Son of God endured for our sakes. – may we always be amazed too.
See J. Alec Motyer’s The Prophecy of Isaiah p.425, The Bible Knowledge Commentary: Old Testament p.1107, The MacArthur Bible Commentary p.824, and the Believer’s Bible Commentary p.978 for more info.
14. In Isa 52:15, how will the suffering servant “sprinkle many nations”?
A: Sprinkling is what a priest did with some of the blood after an animal sacrifice. But the Messiah sprinkles the nations, and the blood is His own.
See The MacArthur Bible Commentary p.824 and The Bible Knowledge Commentary: Old Testament p.1107 for more info.
Isaiah 53 – The Suffering Servant – some brief answers
1. In Isa 53:1, could this not be a prophecy because it is in the past tense?
A: It is a prophecy for three reasons.
1) If it were a past event, who could it be referring to?
2) Other prophecies are given in the past tense too, the longest being to John in most of the book of Revelation.
3) Even some Jews themselves recognized this as a messianic prophecy in Targum Jonathan. It is strange for 21st century people to tell the Jews who wrote and studied Targum Jonathan that their understanding of Hebrew and “the prophetic past” (also called “the prophetic perfect”) is all wrong.
But the meaning of Isaiah 53:1 is that few people would believe the Servant when he came, and people who make this objection are part of those who make this prediction true.
See The MacArthur Bible Commentary p.825 and The Tony Evans Bible Commentary p.669 for more info.
2. In Isa 53, how do we know this refers to the Messiah?
A: There are three characteristics of the subject of this chapter.
A person: The Messiah was a man or sorrows (53:3), with an appearance (52:2) and no children (53:8)
Take on others' sins as a guilt offering (53:10), took upon himself our infirmities and sorrows (53:4), suffered reproach as though struck by God (53:4) pierced and crushed for our sins (53:5).
Died and yet see his seed: assigned a grace with the wicked and the rich (53:9) yet we will see his offspring (53:10)
In contrast to this, the Jewish people never claimed to be a guilt offering (53:1), intercede for the sins of others (53:12), or bore our infirmities and sorrows (53:4). The Jewish people would not say about themselves “The punishment that brought peace was upon him, and by his wounds we are healed.” (53:5f)
Historically, Jews recognized Isaiah 53 as referring to the Messiah. Here is the explanation of Isaiah 53 in the Targum Jonathan. “but it was the Lord’s good pleasure to forgive the transgressions of us all for his sake. … they shall look upon the kingdom of their Anointed One (or, Messiah), they shall multiply sons and daughters… and the rebellious shall be forgiven for his sake.” See The New Testament Background p.314-315 for more info.
3. In Isa 53:2-3, what is Isaiah confessing about the people here?
A: Isaiah is confessing, for the people, that they placed little value in their eyes on something that was of great value in God’s. This is a common sin that people rarely see and confess. Natural blindness is not a sin, but this is a self-imposed blindness.
See The Bible Knowledge Commentary : Old Testament p.1107, J. Alec Motyer’s The Prophecy of Isaiah p.427-428, and Barry G. Webb’s The Message of Isaiah p.209 for more info.
4. In Isa 53:3, 41:9, 42:4; 49:4; 49:6, could the author be speaking of himself as the skeptical Asimov's Guide to the Bible p.550-551 claims?
A: No, there is no evidence that Isaiah thought he was setting judgment on the earth (Isaiah 42:4), or that he felt he had labored in vain (Isaiah 49:4), or that he himself was given for a light to the Gentiles (Isaiah 49:6), or that he personally fulfilled Isaiah 53.
5. In Isa 53:3, was Jesus despised by men, or did Jesus increase with favor with God and men as Lk 2:52 says?
A: Both. Early in His ministry, Jesus was “in favor”. As He announced His claim to be the Messiah, He was rejected by many of the Jews. However, even during His trial and crucifixion, Pilate said he found no fault in Jesus (John 18:38) and the Roman soldiers had some respect for Jesus in Luke 23:47. Yet Jesus was despised by the religious and political leaders, and reviled when he and Barabbas stood before the crowd.
See When Critics Ask p.272 for more info.
6. In Isa 53:4-5, were they right or wrong to assume the servant was struck down and humiliated by God?
A: Isaiah 53:1-3 says they were so wrong to despise what God esteemed. But here in Isaiah 53:4-5, they were absolutely right and terribly wrong at the same time! They were correct in seeing the chosen servant’s sufferings and humiliation as punishment from God. Yet they would totally miss the fact that the punishment was not for His sins, but for ours. This would be a hard concept for someone to understand the first time they encountered this. That is why God gave them “practice” for 1450 years with the concept with animal sacrifices.
See Barry G. Webb’s The Message of Isaiah p.211-212 for more info.
7. In Isa 53:4-5, does Jesus’ suffering relate to our physical healing?
A: For those who accept the Bible as God's word, the New Testament interpreted “by his stripes we are healed” in two complementary ways.
Spiritual reconciliation with God: Not only does God forgive us, but He cleanses us, sanctifies us, and prepares us for Heaven as 1 Peter 2:24 shows.
Physical healing is also a fulfillment of this, as this was quoted when Jesus healed Peter's mother-in-law and others in Matthew 8:14-17. It does not guarantee physical healing for all, as it did not for Paul in Galatians 4:13-14, and Timothy in 1 Timothy 5:23. But this was in part fulfilled when Jesus physically healed people. See When Cultists Ask p.80-81, The Bible Knowledge Commentary : Old Testament p.1107, and The Complete Book of Bible Answers p.349-350 for more info.
8. In Isa 53:5, how was Jesus wounded?
A: According to medicine there are five types of wounds. Contusions (blows),
lacerations (scourging), penetrating wounds (crown of thorns), perforating
wounds going all the way through (nails), incises wounds (the spear). Jesus
suffered all of them.
See the Believer’s Bible Commentary p.979-980 for more info.
9. In Isa 53:7 what is interesting about the Hebrew choice of words here?
A: In Isa 53:7 the word for female sheep, rachel, is also the name of Jacob's favorite wife. The word for shearers is gozazeah, which is related to gazah which means to cut off or sever. The word gozazeah can refer to infants and toddlers who have been “cut off” from breast feeding. So according to Messianic Prophecies from a Dead Sea Scroll p.23 one could view Isaiah 53:7 as “Rachel was silent before her severed children.”
10. In Isa 53:7, how did Jesus not open His mouth?
A: This does not mean Jesus would be silent all His life. Rather, Jesus would be silent before His accusers, as Matthew 27:13-14; Mark 14:60-61; 15:4-5; Luke 23:8-9 say. An animal goes compliantly and without complaint to their own slaughter out of ignorance. But Jesus went to His own death with full knowledge.
See The Tony Evans Bible Commentary p.670 and J. Alec Motyer’s The Prophecy of Isaiah p.432 for more info.
11. In Isa 53:9 how was Jesus assigned a grave with the wicked?
A: Isa 53:9 says, “They intended to buy him with criminals, but he ended up in a rich man’s tomb,…” (NET Bible). Where would they normally bury paupers and criminals? The Sanhedrin later used the money Judas returned to buy another plot for that purpose. Jesus likely would have been buried where all the other dead people were buried, when no one claimed the body, except that Joseph of Arimathea, a rich man, asked for the body of Jesus. See 1001 Bible Questions Answered p.41 for more info.
12. In Isa 53:10, how did it please God to bruise an innocent person?
A: God the Father did not take pleasure in seeing God the Son suffer. Rather, the Father had included this as part of His plan to justly pay the penalty for our sins.
13. In Isa 53:10, should it say, “pierced him” or “by disease”?
A: The Masoretic text says, “by disease”, but both the Great Isaiah Scroll says, “pierced him”, meaning severely or fatally pierced. The Greek Septuagint says “stroke”. 1 Clement (96-98 A.D.) chapter 16 quotes extensively from Isaiah 53, and it says “bruised”, which is close to pierced than disease. Most of the differences from the Masoretic text and the Great Isaiah Scroll in Isaiah 53 are grammatical tenses, or else very small spelling differences. However, Messianic Prophecies from a Dead Sea Scroll p.25 says that in this case “Strangely, the words are not at all similar. One wonders how the change could have come about.” Of course, the Masoretic text reflects Jewish scholarship after Christianity started.
14. Since Isa 53:10 says, “he shall see His seed/offspring”, does that mean Jesus was married and had children, as some Mormons have said?
A: No. The Hebrew does not have the word “his”, so the NET Bible does not either, rather saying like the Hebrew “see descendants”. The KJV and NKJV italicize “His”, as they should. (Less precise translations such as the NIV and NRSV do not have this distinction and just have “his”.) Seed means spiritual offspring here, not biological offspring. For example, all believers can consider Abraham their father. As a concrete example, Romans 4:16 and Galatians 3:7 both say that Abraham is the father of all who believe, and we can consider ourselves his seed. John the Baptist in Matthew 3:9 and Luke 3:8 said that God could even raise up children of Abraham even from the stones.
Isaiah 54-55 - So Shout for Joy! – some brief answers
1. How does Isa 54:1-55:13 relate to Isaiah 53?
A: They show the happy results of the servant’s suffering in Isaiah 53. Isaiah 54 tells about enlarging the tents and Isaiah 55 tells who will be there. Isaiah 54 speaks of family (54:1-5), marriage (54:6-10), and city (54:11-17).
See J. Alec Motyer’s The Prophecy of Isaiah p.444 for more info.
2. In Isa 54:1f,3f, what is the desolate one and the desolate cities?
A: This is reminiscent of the barren Sarah when Isaac was born. When the Jews will return from exile, many of the villages would be ghost towns or have only a few inhabitants. They would rejoice because they will be populated again.
See Barry G. Webb’s The Message of Isaiah p.215-216 and the Keil-Delitzach Commentary on the Old Testament vol.7 part 2 p.342 for more info.
3. In Isa 54:7, how and why did an all-knowing, very loving God forget and forsake Israel for a brief moment?
A: God did not forget them in the sense of not knowing about them. Rather, God forsook protecting them from the wrath of the Assyrians and Babylonians.
God is very patient, but God’s patience has a limit. (1 Thessalonians 2:16; Genesis 15:16; Revelation 10:6; Psalm 2:5,12; Romans 2:5). When sin and defiance persist, there comes a time when God will deal with it.
4. In Isa 54:9, how was this promise like in the days of Noah?
A: Just as God promised the water would never flood the entire earth again, God would not rebuke the Jews again after the exile. This is significant because after the post-exile return, God left them alone for a 400 year gap of prophecy until just before Christ came. After Christ, the Jews never had a prophet, or a rebuke from God again. Even the many persecutions and the Holocaust were never said to be by God for some disobedient things they did.
5. In Isa 54:9, when will God never be angered or rebuke Israel again?
A: Isaiah 54:-17 will happen during the Millennial kingdom.
See The Bible Knowledge Commentary : Old Testament p.1110 for more info.
6. In Isa 54:16-17, why does God mention the blacksmith and destroyer here?
A: The first was making weapons of war against Israel and the second was using them against Israel. God’ judgment is not just against the second, but the first also. &&&
See the Believer’s Bible Commentary p.981 for more info.
7. In Isa 54:17a, is this similar to the myth of the Viking gods Loki and Balder?
A: No, this is baloney. Even if it were, in history the Viking myth probably originated long after Isaiah was written around 700 B.C. This differs significantly from the Viking legend which said that all the plants and trees (except for the weak mistletoe) agreed never to harm Balder, on account of his goodness. The other gods celebrated Balder’s goodness and invincibility by hurling spears at him, and each spear would swerve to miss. However, the renegade god Loki made some mistletoe grow long enough and strong enough for a spear, which he made. Loki gave it to another god, and it killed Balder. There is not much similarity between this strange display toward a person and God's promise of weapons of war prevailing against a people.
8. In Isa 54:17c, what kind of heritage have we been given, and what kind of heritage can we leave?
A: The Hebrew word does not refer to a future thing one might get in a will, but rather what one already possesses. We have been given a heritage of a godly country, fairly just laws, and for some, parents who taught us well. We can pass on godly teaching and a godly example: “do what I say and what I do”. We can help make wise decisions for our children.
See J. Alec Motyer’s The Prophecy of Isaiah p.451 for more info.
9. In Isa 55:1, how is this “great invitation” given today?
A: It is a rich, costly banquet; though it is free for all the invitees. Our salvation was very costly, paid by the blood of Jesus Christ, but it is free for us. Verse 2 says rather than spending money on what does not satisfy come for free to what does.
See the Believer’s Bible Commentary p.981, Barry G. Webb’s The Message of Isaiah p.209, Evangelical Commentary on the Bible p.508, and The Bible Knowledge Commentary : Old Testament p.1110 for more info.
10. In Isa 55:3, what are the sure mercies of David?
A: Isaiah 55:3 shows God's promises mercifully made to David, regardless of David's sin.
11. In Isa 55:7, what is wrong with unrighteous thoughts, if we do not act on them?
A: Plenty is wrong, because James 1:14-15 says that desire when it is conceived gives birth to sin. In Job 31:1, Job made a covenant with his eyes not to look lustfully at a girl. Jesus said in Matthew 5:22 that if a man looks at a woman lustfully, the man has already committed adultery in his heart.
12. In Isa 55:8-9, since God’s ways are so much greater than ours, and we are like grasshoppers compared to God (Isa 40:22), how can we be able to know anything whatsoever about God?
A: God is far wiser and more powerful than us. We can communicate among ourselves, so do not assume that God is just not smart enough or powerful enough to be capable of communicating with us. If a person has not read the entire Bible, yet claims we cannot know anything about God, perhaps the problem is not in the transmission of the message, but the reception.
13. In Isa 55:8-9, how should our realizing the God’s ways are higher than ours affect our thinking?
A: As one good Bible teacher said, we should be “unoffended by the unexplained”. God has not explained to us everything why He does certain things; - nor does He have to. Sometimes we can surmise that we see the reason things happened, but sometimes we can’t. Our responsibility is to love and follow Him, not second-guess God.
See the Believer’s Bible Commentary p.982 for more info.
14. In Isa 55:11 how does God’s word endure forever, since 1 Ki 22 says the book of the Law was lost and found under Hezekiah?
A: First two things that are not the answer and then the answer.
While God's word does stand firm in the Heavens (Psalm 119:89) and from the time of Isaiah 59:21 God's people would always have His word; more than this is intended here.
The answer: Even before the first Bible existed on the earth, and even before the earth was created, God's word was going forth to accomplish His will in this universe. God works through the Bible, but God is by no means limited to working through His Bible. - Just ask Abraham and Enoch. God's people will always have the guidance and words from God that they need. We should be concerned about our desire to listen, rather than being anxious about God's desire to communicate.
Others verses that show that God's word will stand forever are Isaiah 40:8; 1 Peter 1:23-25; Psalm 119:91,144,160. We are to hope in God's word in Psalm 119:74,81.
God’s word here to the people will certainly come to pass. Isaiah 40-55 seem to be a complete section, and Isaiah 55:10-11 at the end restates Isaiah 40:6-8 that God’s word endures forever and will be fulfilled.
See Barry G. Webb’s The Message of Isaiah p.218 for more info.
Isaiah 56-57 – Stumbling Blocks to getting Right with God – some brief answers
A: No, because both the times and the privileges are different. During the Exodus and period under the Temple and the Old Covenant, Deuteronomy 23:1 says an emasculated man may not enter the assembly. Isaiah 56:3-7 tells of a future time where this is changed, either during the Millennium or else in Heaven. Of course in New Testament times all who follow Jesus as Lord are welcome as believers, regardless of their physical state.
If you have gone against God’s desire for your life, but have repented and come to Christ, then this is a special welcome for you. However, you need to realize that you are not alone. All of us, in some way and at some point, have gone against what God wanted for our life, but if we turn our life over to Him, God can use the time we have left anyway.
See The Bible Knowledge Commentary : Old Testament p.1111, the Evangelical Commentary on the Bible p.509, J. Alec Motyer’s The Prophecy of Isaiah p.466, and The MacArthur Bible Commentary p.832 for more info.
2. Does Isa 56:3 show that homosexuality will be acceptable in God’s kingdom?
A: Not at all. Homosexuals are not eunuchs, and Isaiah 56:3 mentions eunuchs, not homosexuals. Eunuchs are men with their sexual organs removed, and homosexuals have their sexual organs, which they improperly use. Read the book Coming Out of Homosexuality : New Freedom for Men and Women for more discussion on homosexuality, and When Critics Ask p.272-273, and When Cultists Ask p.82 for more info.
3. In Isa 56:9, what why does God invite the wild animals to devour them?
A: You know the religious practice is bad when God invites the beasts to come devour them. This is a metaphor for God not only permitting other countries and spiritual “beasts” to destroy them,, but God indirectly sending them as an act of judgment. You can see this in Revelation 19:17-18.
See The Tony Evans Bible Commentary p.671 and the Believer’s Bible Commentary p.983 for more info.
4. In Isa 56:10, why are the watchmen rebuked?
A: The work of a blind or sleeping watchmen is indistinguishable from an alert watchman when there is no danger. But the watchfulness of one person can mean the difference between safety and disaster for many people when there is danger. God here was using this metaphor for spiritual watchmen, whose job was to know what was good and what was spiritually dangerous. The spiritual watchman (priest, Levites, and religious leaders in general) would be judged for not calling out danger when it was there. Today when there is heretical teaching, some so-called leaders merely say that it is “debatable” or “controversial”, perhaps just to keep on good terms with everyone.
Dogs are mentioned here in a positive way. Dogs were very valuable animals because they sleep lightly, and they can bark when strangers are coming. But, on the other hand, a mute dog was not good for much. Leaders are mute dogs if they care only for themselves and do not give warning.
It is important to note that it is not the policies of the leaders that are rebuked here, but rather their character. When we elect leaders today, do we only care about their policies and neglect their character? Isaiah 56:11-12 indicates that God cares about their character too.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.366-368, J. Alec Motyer’s The Prophecy of Isaiah p.468, the New International Bible Commentary p.759 and The Tony Evans Bible Commentary p.672 for more info.
5. In Isa 56:12, what does this say about wine and intoxicating things?
A: First of all it puts to sleep concerns you might have for others. Second, it relaxes your guard so that you will be oblivious to risks.
See The MacArthur Bible Commentary p.832 for more info.
6. In Isa 57:1, why does a just God let the righteous perish?
A: Four points to consider in the answer.
1. God sometimes does let the righteous be killed, as Ezekiel 13:19; Romans 8:36; and Psalm 44:2 show. Even if God does let us be killed, we still are to be faithful to Him (Daniel 3:18; 2:10)
2. God is still watching over us. Psalm 116:15 says, “Precious in the sight of the Lord is the death of his saints.” (NIV)
3. Isaiah 57:1 answers this by saying that sometimes God “rescues” the righteous allowing them to be killed to spare them from evil. Evil here can be fear, pain, and anguish over the dreadful situation. Evil here could also be temptation beyond what they could bear, that would take them from God.
4. 1 Peter 1:4-7 reminds us that the brief trials we experience on earth are nothing compared to the eternal riches of Heaven. Amen!
7. In Isa 57:4, what were they doing wrong here?
A: Not only were they worshipping pagan gods by doing evil practices, but Isaiah 57:4 says they mocked believers who were worshipping the true God. They would stick out their tongue at people, just like rude people today.
See The Tony Evans Bible Commentary p.67 and The MacArthur Bible Commentary p.832 for more info.
8. In Isa 57:5, did they really kill children in the valleys?
A: Unfortunately, ungodly Jews really did this wicked thing. They learned this wicked practice from the Moabites and the Canaanites, who were unwisely allowed to remain in the land.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.371-372, The Expositor’s Bible Commentary vol.6 p.319, The Bible Knowledge Commentary : Old Testament p.1112, The MacArthur Bible Commentary p.833, J. Alec Motyer’s The Prophecy of Isaiah p.472, and the New International Bible Commentary p.759 for more info.
9. In Isa 57:7, what was wrong with making a bed on a mountain?
A: The second most detestable Canaanite religious practice was ritual prostitution. The name of the idol Molech (molek) meant “king” (melek), so going to the king here is going to Molech. J. Alec Motyer’s The Prophecy of Isaiah p.474 thinks otherwise about the word king here though.
See the Believer’s Bible Commentary p.983 and J. Alec Motyer’s The Prophecy of Isaiah p.473 for more info.
10. In Isa 57:14, what is a stumbling block or obstacle?
A: This concept describes when someone wants to draw closer to God, a stumbling block is something that hinders or prevents them from doing so. While the main stumbling block in this time was worshipping pagan gods, a stumbling block can be anything that keeps someone from God.
11. In Isa 57:15, does God dwell on High in eternity, or does God dwell with believers as Revelation 21:3 says?
A: Both. Many Christians see that God is outside of time as well as within time. Jesus walked on this earth inside of time, so it is not a problem for God to be within time. Yet God promised His people eternal life before time began (Titus 1:2).
See When Critics Ask p.273 for more info.
Isaiah 58-60 – What an Expectant People are Like – some brief answers
1. In Isa 58:1, when should we shout to people about their sins?
A: We are supposed to preach the gospel, and an essential part of preaching the gospel is telling people about their sins in general. Now how we do it today might be using different methods than back then. However, a trumpet call was clear and unambiguous, and your preaching should be similar.
See The Expositor’s Bible Commentary vol.6 p.322 and the Believer’s Bible Study p.983-984 for more info.
2. In Isa 58:3-9, why did God not take notice of their fasting?
A: First what is not the answer and then the answer.
Not the answer: One commentary claims God was not hearing because they were religious following Canaanite religion instead of the religion of the One True God. However, that is incorrect because they were still seeking the Tru God in Isaiah 58:2 and seeking God’s counsel. One could argue that they were syncretistic, trying to follow both Canaanite religion and the True God, but in the many, many chapters where Isaiah warns them about worshipping false gods, Isaiah 58 is not one of them.
The answer: They were hypocritically trying to follow the True God. Isaiah echoes the cry of the people who were wondering why God allowed such disaster to happen when they were in fact seeking Him. But if you fast for God's help, but refuse to obey God, why should you expect any results from your fast?
Their religious ceremonies and fasts did not change their poor relationship with others. Jesus said in Matthew 4:23-24 that if they were about to offer their sacrifice and remembered that there was a problem between them and their brother, leave their sacrifice for now and first reconcile with their brother.
See The MacArthur Bible Commentary p.833-834, Barry G. Webb’s The Message of Isaiah p.225-226, the Believer’s Bible Commentary p.983-984 and The Bible Knowledge Commentary : Old Testament p.1113 for more info.
3. In Isa 58:5-8, what does God think of fasting and other religious practices with no concern for the oppressed and poor?
A: God says this is not the fast that He chooses. James 1:27 also says the pure religion before God is to feed widows and orphans in their affliction, and to keep oneself pure from the world. We can worship in our own way; however we feel like. Or, alternatively, we can worship the way God wants, and He wants us to be concerned for the oppressed and needy too.
See the New International Bible Commentary p.759 and The Tony Evans Bible Commentary p.672-673 for more info.
4. In Isa 58:8-10, what is the emphasis here?
A: Like many other places, Isaiah 58:8-10 speaks of God’s deliverance and restoration of blessing. However, Isaiah 58:8-10 emphasizes how fast this will happen when these hypocritical people stop being hypocrites and practice “true religion” of James 1:27 and help others.
See The Expositor’s Bible Commentary vol.6 p.323 for more info.
5. In Isa 59:4, how are we supposed to call for justice today?
A: Christians should desire justice not only for ourselves but for everyone. The Bible is very clear that we have a responsibility to call for justice for the oppressed (Jeremiah 7:6; 22:16; Isaiah 1:17) In addition, we should pray “your kingdom come” as Jesus did in the Lord's prayer, for God's ultimate justice to come.
6. In Isa 59:12-15, what are the steps of true repentance?
A: Is this true repentance? Understanding and admitting to what we did, and being truly sorry for the consequences to ourselves and others for what we did?
No, these is not all of true repentance, only a part of it. It also includes confessing that that we sinned against God, who is holy, as David recognized in Psalm 51:4a. It also includes a commitment not to do that again. It also includes making restitution, when that is possible. As an example, if you stole something, you can be truly sorry, confess to God, and never want to do that again, but you also have to give it back.
See The Expositor’s Bible Commentary vol.6 p.326 for more info.
7. In Isa 59:18, 66:6 what does repayment / recompence mean in these verses?
A: The context of both verses is God repaying in full unrepentant evildoers for the evil they have done.
8. In Isa 60:1-10, does this refer to restored Jerusalem during the Millennium or to the church?
A: Dispensationalists and other premillennialists would say this is an obvious reference to the Israelites during the Millennium. However, Covenant theology people and other amillennialists do not see any role for Israel after Jesus’ resurrection so they would say it is the church right before, during, or after Christ’s return. (Many amillennialists do not believe in a rapture).
Looking at all the details, of the wealth of the sea, camels, Midian, Ephah, Sheba (in Yemen), the flocks of Kedar (in Saudi Arabia), Tarshish (probably Southwest Spain), etc. seem kind of excessive for something that has no relationship to anything physical, according to the point of view of the people who believe Covenant theology. By the way, Ephah was a branch of Midian according to Genesis 25:4; 1 Chronicles 1:33.
As a Gentile and a Christian today, have you been looking forward more to the abundance of camels from Midian or the abundance of camels from Sheba. Have you taught your children specifically about the meaning of the rams of Nebaioth (probably Nabataea in northern Arabia)? – or, as a person who believes in Covenant Theology is your reigned interest in these details a sham.
The pre-millennial view is that during the Millennium, God who restore the Jewish temple, offerings will be offered as a memorial, and it will be shown how the Israelite nation, and how other nations relationships with the Israelites should have been. The nations that had oppressed Israel will still be nations here, and they will take the opportunity to bless and serve Israel, whom they had formerly oppressed.
However, parts of this prophecy, such as no longer having the sun and moon as light in Isaiah 60:20 refer to the time of the New Jerusalem and the new Heaven and new earth.
See The Bible Knowledge Commentary : Old Testament p.1115, The MacArthur Bible Commentary p.835-837, the Believer’s Bible Commentary p.985-986, The Tony Evans Bible Commentary p.674, and the Evangelical Commentary on the Bible p.511-512 for more on the Dispensationalist view.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.409 for more on the Covenant Theology view.
See J. Alec Motyer’s The Prophecy of Isaiah p.493-495 and Barry G. Webb’s The Message of Isaiah p.231-232a, and The MacArthur Bible Commentary p.836-837 say that this refers, at least in part, to the New Jerusalem.
See The Expositor’s Bible Commentary vol.6 p.331 for more info.
9. In Isa 60:6, why does it say foreigners would bring gold and frankincense, since the Magi brought Jesus myrrh as well as gold, and frankincense?
A: At Christ’s first coming, they brough these things plus myrrh. However, Isaiah 60:6 refers to the time after Christ’s Second Coming in glory, and myrrh is not mentioned anymore. the Believer's Bible Commentary p.985, 1207 suggests that myrrh was also a symbol of Christ's suffering, because myrrh was used in wrapping dead bodies.
10. In Isa 60:9, why is Tarshish mentioned here?
A: This is probably the Tarshish (Tartessus) in distant Spain, not the Tarshish (Tarsus) in Asia Minor. This Tarshish, west of Gibraltar, was the farthest town west they knew.
11. In Isa 60:11, what is the significance of the open gates?
A: Gates look nice and give a feeling of security for they can be closed or opened. However, these gates are always open, both because there is no danger anymore, and because of the constant stream of gifts.
See J. Alec Motyer’s The Prophecy of Isaiah p.496,499 for more info.
Isaiah 61-62 – Are you Living in the Year of the Lord’s Favor? – some brief answers
1. In Isa 61:1-9 what is the theme here?
A: Isaiah 61:1-9 is an illustration of the life of a believer. This is a passage of good news to the poor that provides 15 contrasts. There are three types of contrasts and the verses where they are found.
Dual parts of God's character:
2a. Year of the LORD’s favor and the day of our God's vengeance
8a.God loves justice, but He hates robbery and iniquity
Time for us to rebuild:
4a. Rebuild ancient ruins
4b. Restore places long devastated
4c. Renew ruined cities wasted for generations
How God changes us:
1a. Bind up the brokenhearted
1b. Proclaim freedom for captives
1c. Release from darkness the prisoners
2b. Comfort all who mourn
3. Provide for those who grieve
4. Crown of beauty instead of ashes
5. Oil of joy for mourning
6. Garment of praise for the spirit of heaviness
7a. From shame to a double portion of a firstborn
7b. From disgrace to rejoicing
Note that the three types of contrasts are interspersed with each other. When God changes us (verse 1), we recognize God's working and character (verse 2), but after we have grown and rebuilt things for God we can have additional recognition of God's character (verse 8). It is not that we have to work to rebuild and then God sanctifies us, or that God first sanctifies us and then we rebuild, but both are ongoing processes.
2. In Isa 61:1-11, when was this prophecy fulfilled?
A: The speaker here is the Messiah. This occurred in part when Jesus came the first time, according to Jesus in Luke 4:16-21. But Jesus did not read the entire passage and say it was fulfilled, only the first part. All of this ultimately will be fulfilled when Jesus comes again.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.425-426, The Tony Evans Bible Commentary p.674, The Bible Knowledge Commentary : Old Testament p.1116, The MacArthur Bible Commentary p.837, the Believer’s Bible Commentary p.986, J. Alec Motyer’s The Prophecy of Isaiah p.499-500, the New Geneva Study Bible p.1133, and Barry G. Webb’s The Message of Isaiah p.234-235 for more info.
3. In Isa 61:1 and Isa 63:7,9,10-14, what does this show about the Trinity?
A: This does not prove the Trinity, but it demonstrates an aspect of the Trinity, the threeness of God, and the Three essences of the Trinity working together. The Spirit (Holy Spirit) of the LORD God (the Father) is upon Me, the anointed One (Messiah, Jesus). In Isaiah 63 there is the Father, the LORD in Isaiah 63:7, the angel of the Lord (Jesus) in Isaiah 63:9, and the Spirit of the LORD in Isaiah 63:10,11,14.
See The Bible Knowledge Commentary : Old Testament p.1115-1116 and the Believer’s Bible Commentary p.988 for more info.
4. In Isa 61:2f, what is God promising here?
A: The Hebrew word naqam has wider range of meaning than any one word in English. It means a combination of restoration, restitution, and vengeance. It is a combination of returning good things to those who should get them, and bad things to those who should get them. However, the meaning here definitely also includes vengeance, because the next chapter goes into detail about that.
See the New International Bible Commentary p.760 and the Believer’s Bible Commentary p.987 for more info.
5. In Isa 61:2, how can a Christian live in the year of the Lord’s favor, vs. not doing so?
A: First of all, the year of the Lord’s favor is already here; Jesus Himself brought it; and we in an age of Grace (not Law). So you don’t have to do anything to bring about the year of the Lord’s favor; Jesus already did it all. But whether we choose to possess that and live in what we have been given is our responsibility. In Old Testament times, when the exile was over, this had no impact at all for a majority of Jews; they and their descendents never returned to the Promised Land. Likewise we have to choose to live in God’s Promises too. Do we live trusting in God, relying on God, loving God, and finally enjoying God, or are we “elsewhere” frantically searching other places for our joy, purpose, and fulfillment? Don’t be a Christian who is “elsewhere”.
See the Evangelical Commentary on the Bible p.511-512 for more info.
6. In Isa 61:3, what is the oil of gladness?
A: This phrase is only used in only two other places in scripture: Psalm 45:7f, and Hebrews 1:9 which quotes Psalm 45:7. In all cases this refers to a property that comes from the Messiah.
7. In Isa 61:7, why would Israel receive a double portion of blessing?
A: The only other time a double portion is used is for the firstborn son. He would get a double portion, or twice as much, as the other sons according to Deuteronomy 21:17. Zion/Israel was considered as a firstborn son in Exodus 4:22-23. Of course when they turned away from God, they received a double punishment in Isaiah 40:2.
See The Expositor’s Bible Commentary vol.6 p.334 and Barry G. Webb’s The Message of Isaiah p.236 for more info.
8. In Isa 62:1-2, why is God so concerned with whether we are righteous or not?
A: While Scripture probably does not give every reason God thought of, we can see at least three reasons:
For His Glory God created us, and we glorify Him by praising Him with our words, actions, and lives. Related to this, our righteous testimony for God shames Satan.
For our own benefit, both in this life and in preparation for eternity.
For the sake of other people, to be a good witness to them. Our lives are a “letter from Christ” to other people (2 Corinthians 2:2-3), and we should be holy, for we are to shine like stars as we hold out the word of life (Philippians 2:15).
9. In Isa 62:2, what is the significance of a new name?
A: A name or title does a lot to shape how others think about you, and what you think your identity is does a lot to shape your own character. God’s people will be given a completely new name, which is not given here. Today we bear the Name of Christ, and we are called Christians. Praise God we bear the name, but make sure you bear the name well, in honor, not dishonor. Every Christian is a witness for Christ. I earnestly hope you are a good witness, instead of a bad witness, but every Christian is a witness for Christ.
See The Bible Knowledge Commentary : Old Testament p.1117 and the Evangelical Commentary on the Bible p.512 for more info.
10. In Isa 62:4-5, why does God delight in us?
A: The name given here, Hephzibah, means “My delight is in her”. This shows we can have a fully restored relationship with God. Scripture does not directly say why God delights in us frail, poor, sinful creatures, but scripture gives us many clues. We were made to glorify God. 1 John 4 shows that God actually lives in us. Presumably, the Holy Spirit can experience our lives with us. Finally, God is our Father, and as a good earthly father delights in his children, God delights in us even more.
See the Believer’s Bible Commentary p.987, J. Alec Motyer’s The Prophecy of Isaiah p.5-6, the Evangelical Commentary on the Bible p.512 and The MacArthur Bible Commentary p.838 for more info.
11. In Isa 62:6-8, what are God’s watchmen supposed to watch for today?
A: Physically watchmen were to watch for danger and enemies coming upon the city they were supposed to be protecting. Metaphorically, we are to watch for two negatives and a positive. We are to watch and warn others of dangers to God’s people, and enemies who come. Positively we are to wait upon God and watch His working. All of us as believers are supposed to watch and pray. We should be on watch for God’s promises to be fulfilled.
See The Bible Knowledge Commentary : Old Testament p.1117 and the Evangelical Commentary on the Bible p.512 for more info.
Isaiah 63 – Deliverance of a Motley Remnant – some brief answers
1. In Isa 63:1-2, what are the two questions that will be asked?
A: They are “Who is this?” and “Why are your robes red?”. This is God Himself. His robes are red with God’s wrath; red as a foreshadowing of the blood of those who hate God. Bozrah, modern-day Buseirah, Jordan, was the capital of Edom.
See The Bible Knowledge Commentary : Old Testament p.1117, Barry G. Webb’s The Message of Isaiah p.240, J. Alec Motyer’s The Prophecy of Isaiah p.509-510, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.445-446 for more info.
2. In Isa 63:1, why is Edom mentioned here?
A: There is a direct meaning and a general meaning.
Directly, the people of Edom were descendants of Esau, brother of Jacob. While they were biologically close to God’s people, they hated God’s people. Edom means “red”, and that is appropriate, as there will be blood from those who hate God’s people.
Generally, Edom here is a metaphor for every individual, but especially nation or organization that has set itself up against God and God’s people.
See the New International Bible Commentary p.761, The MacArthur Bible Commentary p.838, J. Alec Motyer’s The Prophecy of Isaiah p.509, The Tony Evans Bible Commentary p.675, and the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.444 for more info.
3. In Isa 63:1-3, where else is this imagery used of God or the Messiah having a robe dipped in blood?
A: In the Old Testament, this is also in Joel 3:13. In the New Testament, the grapes of wrath and the winepress are in Revelation 14:17-20. Jesus is the one who treads the winepress of the fury of God's wrath in Revelation 19:13-16.
Outside of the Bible, the Jewish commentary Targum Palestina on Genesis 49:11 says, “How beauteous is the King Messiah! Binding his loins and going forth to war against them that hate him, he will slay kings with princes, and make the rivers red with the blood of their slain, and his hills white with the fat of their mighty ones, his garments will be dipped in blood, and he himself shall be like the juice of the wine-press.”
See The Expositor's Greek Testament volume 5 p.467 for more info.
4. In Isa 63:3-4, what does the Messiah treading the winepress represent?
A: It refers to Christ coming and bringing the wrath of God, as shown in Revelation 14:19-20; 19:11-16.
See The Expositor’s Bible Commentary vol.6 p.339, Barry G. Webb’s The Message of Isaiah p.240, and The MacArthur Bible Commentary p.838 for more info.
5. In Isa 63:3, will no man be with Jesus when He returns in glory, or will the armies of heaven be with Him in Rev 19:14?
A: Both because this is not one event, but two events, one right after the other. Isaiah 63:3 does not refer to Christ’s appearing in glory, but rather Christ, by Himself, treading the winepress of God’s wrath just prior to that. No one trod the winepress with Christ, and no one from the nations gave support. When Jesus comes in Revelation 19:14, the armies of heaven will be following Him. We want to be a citizen of heaven, not of nations that gather against God.
See 1001 Bible Questions Answered p.293 for more info.
6. In Isa 63:6 and Jer 51:57, why will God make people drunk, since drunkenness is wrong in Eph 5:18 and implicitly in Isa 5:22?
A: We are not to be intoxicated, whether with wine, other alcohol, or anything else. However, God will make them drunk with his fury, and God can do this however He wishes. There is no mention here of alcohol.
Perhaps they genuinely will be intoxicated, whether from less oxygen to the brain or other causes. However, this verse might simply be a metaphor: they will stagger as if they were drunk, because of the great distress.
7. In Isa 63:16 (two times); Isa 64:8; and Mal 2:10, what does this show about God being our Father?
A: These four places in the Old Testament taught that God is a Father to believers. This does not mean in a sexual way, but metaphorically in that He created us and takes care of us. However, this closeness with God as our Father was only in four places, so it was not a major theme in the Old Testament. In the New Testament however, it is much more prominent.
See The Expositor’s Bible Commentary vol.6 p.343 for more info.
8. In Isa 63:9-11, what does this verse show about God?
A: These verse mentions God, and the “angel of His presence” that delivered them, and God's Holy Spirit. This actually refers to the Trinity.
Second, when God led the people back in the wilderness, even then they were a “motley crew”. The word “motley” means “varied” as in some are of good, mediocre, and bad quality. It is easy to see how God can be gracious to the obedient and punish the disobedient. However, it is more difficult to attempt to understand how God can do what with a mixed group.
See Hard Sayings of the Bible p.306-307, the Believer’s Bible Commentary p.988, the Keil-Delitzsch Commentary on the Old Testament vol.7 part 2 p.456, and The Expositor’s Bible Commentary vol.6 p.342 for more info.
9. In Isa 63:9, how does God feel distress?
A: God does not feel suffering or distress directly. But when Jesus suffered, dying on the cross for our sins, He certainly felt distressed. He knows exactly what it is like to suffer, and have the weight of our guilt on Him. God can fully empathize with our troubles and the weight of sin.
See the Keil-Delitzch Commentary on the Old Testament vol.7 part 2 p.453 for more info.
10. In Isa 63:10 and Eph 4:30, how can people grieve the Holy Spirit?
A: The Israelites in the wilderness did when they hardened their hearts and rebelled against God. Paul, speaking to Christians, tells them not to grieve the Holy Spirit, so Christians can grieve the Holy Spirit. When we continually disobey God, we grieve the Holy Spirit. Of course since only a personal being has emotions, this shows that the Holy Sirit is a personal being.
See The MacArthur Bible Commentary p.839 for more info.
11. In Isa 63:15-64:12, what are key aspects of this prayer?
A: Some could say this prayer starts at verse 7. Regardless, this is a combination of a prayer of praise, a prayer of confession, and a prayer of supplication for help. In Isaiah 64:8 it acknowledges that they are helpless, God is over all, and there are no conditions given to God in this prayer. While the prayer starts out with praise, it praises God for the “stirring of His affections” in Isaiah 63:15, and from then on the three elements are interwoven. Ultimately it is a prayer of trust to be prayed by a people who knew they were deserving of God’s wrath.
This prayer is a beautiful chiasm.
The Lord looks down from His house in heaven; His compassion is held back. Isa 63:15-16
- We are Your people, God, even though we don’t act like it. Isa 63:17-19
- - Nations tremble when You show Your face, God. Isa 64:1-3
- - - No one is like God. Helping those who hope in Him, but don’t ignore His wrath. Isa 64:4-5
- - But we wither because of our sin, and God, You have hidden Your face. Isa 64:6-7
- But You are still our Father, so look upon your people. Isa 64:6-7
The Lord’s House in Zion is in ruins, will you still hold back? Isa 64:20-23
See J. Alec Motyer’s The Prophecy of Isaiah p.51The Bible Knowledge Commentary : Old Testament p.1118-1119, the New International Bible Commentary p.761, and the Evangelical Commentary on the Bible p.513 for more info.
12. In Isa 63:17, can anyone say God made them to err from God’s ways and hardened their heart?
A: No, God did not do that directly, but God purposely allowed the circumstances that tested them and they failed the test. Even though they failed, Isaiah is asking for mercy from God here.
God hardens the hearts of those who first harden their own, as with Pharaoh. God can make a person's heart extremely hard, as in Romans 1:21-32. In this verse, Isaiah is lamenting that God caused His own people to wander and hardened their hearts. For a person or people who vacillates between obedience and sin, if they just stay on the sin side of things, God can deal with them. In Revelation 3:15-16, Jesus told the Laodicean church that He wished they were either cold or hot, but since they were lukewarm he was going to vomit them out of his mouth.
See also the discussion on Exodus 7:22 and Hard Sayings of the Bible p.307 for more info.
Isaiah 64-65 – Recalling the Days of Old and Two Destinies – some brief answers
1. In Isa 64:3, what two different things does this verse teach about God?
A: The more obvious part is that God is powerful and can do great things. The second part is that God often does unexpected things.
See The Expositor’s Bible Commentary vol.6 p.343 for more info.
2. In Isa 64:4; Isa 63:11, how do recalling the days of old strengthen our relationship with God?
A: As we remember the great things God has done, it gives us steadfastness and strength to trust in God’s power and faithfulness. It gives us hope for the future. But at a deeper level, we also remember all we have learned about the character of the One we serve.
See Barry G. Webb’s The Message of Isaiah p.242 and J. Alec Motyer’s The Prophecy of Isaiah p.512-513,514 for more info.
3. In Isa 64:6; Isa 1:18; and Zech 3:3-4, how are people’s lives, and even their good deeds, like filthy, stained rags?
A: When you look at and smell a person wearing filthy clothes, you just feel this urge to back away from them. Even when your own infant has a dirty diaper, you want to change them, but it is not one of your favorite tasks. When God looks on a sinful person, and we all are sinful, God would feel similarly. But now, as believers we are bathed in Christ’s baptism, and we are clothed with Christ, God give delight to God.
See J. Alec Motyer’s The Prophecy of Isaiah p.520 and The MacArthur Bible Commentary p.840 for more info.
4. In Isa 64:7, why is Isaiah saying none call upon God, especially since Isaiah himself called to God?
A: In the immediate context, Isaiah is speaking of the disobedient Israelites. However, in general, no one calls upon God unless God draws them. (Calvinists say God only draws some, and non-Calvinists say God does at least some drawing for everyone.)
See the discussion on Isaiah 45:19 for more info.
5. In Isa 64:8, how is God a potter?
A: God is like a cosmic potter in at least six ways.
1. Selects the clay to use for a pot for His purposes.
2. He is the Creator of the pot
3. Process of reshaping the pot
4. Hardening the pot
5. He has the right to use, sell, or destroy the pot as He wishes.
6. Makes all kinds of pots for all kinds of uses.
6. In Isa 64:10-12, what does this teach us about when we should cry out to God?
A: This is a lament about the suffering and exile of the people. God not only allowed them to be in precarious circumstances, but God also deliberately ensured they would be in precarious circumstances because of their continued sin. Isaiah 64:6-7,9 shows both that they deserved this and understood and acknowledged that they deserved this. They knew they had no right to expect anything from God. But they cried out to God anyway. They were repentant, or at least some of them would be, and this is a cry for mercy; to not to give them what they deserved.
If someone is in a descending spiral of sin, and they feel (correctly) that God would be right to just abandon them, they should cry out for God’s mercy anyway. God still loves us and delights to save us. Pray that the bondage to sin would be broken. Pray that God would deliver them from at least some of the consequences of their disobedience. Of course God already did save His children from the worst consequences of disobedience by not sending them to Hell. It is fine to ask God to save them from other consequences of disobedience. If God does then great. When God does not, then consider it as discipline and bear up steadfastly under it, looking at Romans 8:28. Be willing to testify to others of what you did and how God saved you from that.
See The Tony Evans Bible Commentary p.676-677 for more info.
7. Does Isa 65:1-5 refer to Gentiles or Jews?
A: Both. Isaiah 65:1 refers to God being revealed to those who did not seek Him, which means the Gentiles according to Paul in Romans 10:20. But this was after God had held out his hands “all day long” to a rebellious people, and this refers to the Jews, as Paul says in Romans 10:21.
See The Expositor’s Bible Commentary vol.6 p.349 for more info.
8. In Isa 65:2-7, how did God stretch out his hand to a rebellious nation?
A: God offered to unrepentant Israel salvation and deliverance, and God spoke to them through prophets, and yet they still walked in their own way (Isaiah 65:2), provoked God to anger (Isaiah 65:3-5), and God will repay them (Isaiah 65:6-7). God said He will not destroy them all, for some sought God (Isaiah 65:8-10), but it is the larger group that God reached out to.
This strikes at the heart of a concept in Calvinism called “no lost causes”, discussed by Calvinist Michael Horton and others. Since God is all-powerful and all-knowing, they say that nothing God does ever fails, and someone being offered salvation and perishing because they refuse would be a failure on God’s part. But read this chapter, and you see a God who “stretches out His hands in failure for most of the people He stretches out His hands for. As The John MacArthur Bible Commentary p.840-841 points out, in Isaiah 65:7 God will act in judgment, not deliverance to punish sin of those He stretched out His hands towards.
9. In Isa 65:3-5, how do some people today try to have a self-made holiness?
A: These people made sacrifices in gardens, which was not an allowable place. Gardens were places where people who worshipped fertility gods might sacrifice. These people made sacrifices on bricks, when altars were to be made out of stones. And yet, by the actions, diet, refusing to associate with certain people, and refusing to do certain things, they try to show how spiritual they are. Sometimes what some consider holiness is just holy elitism. But have you ever asked God: How do you want me to be holy?
One example of self-made holiness people contribute a gift, and they want their names recognized for that gift.
As another example, the Greek philosopher Pythagoras, who made advances in math and music, forbade his follows from eating beans; apparently people should not be “musical” in that way. Today people in the Jain religion are not supposed to eat after dark; because after dark you do not see things as well, and they might accidentally eat an animal like a fly or a bug in their food.
See the Evangelical Commentary on the Bible p.513 and J. Alec Motyer’s The Prophecy of Isaiah p.524-525,540 for more info.
10. In Isa 65:11f, who are the gods of fortune and destiny?
See Barry G. Webb’s The Message of Isaiah p.245 footnote 133 for more info.
11. In Isa 65:11a, what are two different ways that people abandon the Lord?
A: This is not infrequent, and it happens in at least two ways.
Explicitly, people abandon following God because they have something else to follow instead as the love of their life. It could be another religion, wealth, fame, education and knowledge, a relationship, or unbelieving family members. Sometimes to compensate, people try to come up with their own way of holiness.
Implicitly, people can gradually, slowly, drift away not finding time or energy to follow God. The cares of this world, a preoccupation with things besides God, can just crowd out their devotion to God.
We need to be on guard against the first way, but we need to be even more on guard against the second way, which is more subtle.
12. In Isa 65:15f, Isa 62:2f, what do those called Jews think about God’s servants being given another name by which to be called?
A: That is a good question to ask them. Christians believe this change occurred after Christ’s death and resurrection.
13. In Isa 65:20, since Premillennialists say this is during the Millennium, how could people die, even if they live to be 100?
A: There still will be birth and death during the Millennium. However, those who were believers prior to the Millennium will be resurrected and will not die; they will reign with Christ for a thousand years. During the Millennium the curse of death will be reversed, but not removed yet.
See The John MacArthur Bible Commentary p.841, Hard Sayings of the Bible p.307-309, The Bible Knowledge Commentary : Old Testament p.1120, the Believer’s Bible Commentary p.989, and 1001 Bible Questions Answered p.305 for more info.
Isaiah 66 – The Harvest of People – some brief answers
1. In Isa 66:1-2, Acts 7:44-53, what is the caution here on having a temple?
A: These verses are not against rebuilding the temple, but rather not to rely on the temple and not caring about having a clean heart. Jeremiah 7 goes into much more detail on this. Stephen also made this point in his first recorded sermon in Acts 7:44-43. (It was also his last sermon.)
See Barry G. Webb’s The Message of Isaiah p.246-247 and The Expositor’s Bible Commentary vol.6 p.351 for more info.
2. In Isa 66:2, why does God esteem those who are humble, contrite in spirit, and tremble at His word?
A: There are three thoughts combined here.
Humble: Those who are not proud are willing to learn, willing to admit they are wrong and be corrected, and willing to change when they are rebuked. As C.S. Lewis taught, a truly humble person is not someone who goes around thinking “I am inferior”. Rather, a truly humble person is one who often does not think of himself at all.
Contrite in spirit: This is a person who is sorry when they do wrong, is willing to admit it, and wants to be changed so that they will not do it again.
Tremble at God's word: How many people tremble at God's word today? God wants people who not just humbly admit they do not have the answers to life, but who will turn to God and learn that Jesus is the answer to life, both on earth and for eternity.
In all cases, let's strive to be the kind of person that God esteems.
A: Both groups might even appear similar currently to human observers. But over time, the first group will grow in wisdom and intimacy with God as they delight in hearing God’s word. The second group becomes more foolish and drifts farther away because they are not listening. If you do not want to believe God, then you are prone to believe anything.
See J. Alec Motyer’s The Prophecy of Isaiah p.539,540 for more info.
4. In Isa 66:3 what kinds of sacrifices are unacceptable to God?
A: Sacrifices include animals, money, other things, and even time that people give up in the sincere practice of their religion. It might be surprising to some people that some sacrifices are simply a waste, because God does not always accept sacrifices. There are two kinds of ungodly sacrifices he does not accept.
Idol sacrifices are abominations, because God here says He views idolatry as seriously as he viewed murder, since both were punishable by death in the Law. 1 Corinthians 10:20 says the sacrifices of pagans are offered to demons, not to God, and we should not be participants with demons.
Rebellious people sacrificing, even to the true God are not accepted. God does not want any sacrifices by one who chooses his or her own way and delights in abominations as the last part of the verse says. Psalm 66:18 shows that if someone cherishes sin in their hearts the Lord does not listen to their prayer. Jesus said in Matthew 5:23-24 if you are about to offer a gift at the altar, and you remember that your brother has something against you, first be reconciled with your brother, and then offer your gift.
Regardless of what sacrifices a person makes, whether to God or idols, God does not like those sacrifices if the person delights in abominations.
5. In Isa 66:7-9, who is the male child here?
A: First we have to establish who is the mother. The mother is Zion, or Jerusalem, according to Isaiah 66:8,10. So metaphorically this could be the Jews or God’s people. The male child here is generally considered to be the Messiah. The Bible Knowledge Commentary : Old Testament p.11221 says the mother is Jerusalem, but says the birth means a short period of time and does not say who the male child is, though it says that Isaiah 66:14-18 refers to the Messiah.
See the Believer’s Bible Commentary p.990 for more info. This sounds similar to Revelation 12:1-2,5.
6. In Isa 66:13, what is unusual about this metaphor of God?
A: Descriptions of God in the Bible are almost always masculine. The two exceptions are Isaiah 66:13, Isaiah 49:15. Jesus refers to Himself with the analogy of a mother hen in Matthew 23:37 and Luke 13:34.
See Barry G. Webb’s The Message of Isaiah p.249 footnote 149 and The Expositor’s Bible Commentary vol.6 p.352,353 for more info.
7. In Isa 66:20-21, what why would this verse about priests and Levites sound so strange to Jewish ears?
A: “They” in Isaiah 66:20 is the Gentile nations to whom God’s glory has been declared. “They” will bring back the countrymen as a grain offering. Commentators differ on whether “countrymen” is the scattered Israelites, Gentiles who believe and have become one people, or both. Regardless, some of those who come will serve as priests and Levites. God only permitted priests descended form Aaron and descendents of Levi to do priestly and Temple functions. But this verse promises that in the future God will appoint people to do those things who are not from Aaron or Levi, or not even Jewish for that matter. Other verses tell of the harvested goods of other nations that will be brought to Jerusalem. However, Isaiah 66:20 says that the harvest” here is people. They will come and do the priestly functions, and God will be pleased with that.
See the Keil-Delitzsch Commentary on the Old Testament vol.7 part 5 p.514-515, J. Alec Motyer’s The Prophecy of Isaiah p.540,542, and Barry G. Webb’s The Message of Isaiah p.250 and p.251 footnote 162 for more info.
8. In Isa 66:23, will the Sabbath be observed again?
A: Isaiah 66:23 prophesies of a future time when all mankind (not just Jews) will bow to God. It is likely during the Millennium.
See 1001 Bible Questions Answered p.190 and The Expositor’s Bible Commentary vol.6 p.353 for more info.