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ISAIAH lived in the times of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. His ministry covered fifty-odd years. There were many changes that took place during his time. For instance, there seems to have been comparative prosperity during certain portions of the reign of Uzziah. There was, however, the ebb and flow of events which rapidly changed the established order.<\/p>\n The prophet Isaiah, judged from the human standpoint, was indeed one of Israel’s greatest statesmen. Of course, his wisdom and insight into matters were due to his inspiration. Nevertheless he had natural ability as a leader of men.<\/p>\n Though he was a very strong character, he encountered much opposition. Yet he stood like a towering oak against the storm of criticism and persecution. According to tradition he finally suffered a martyr’s death.<\/p>\n The Book of Isaiah is one of the greatest of all the books of the Scriptures. It is, in the original Hebrew, poetry with the exception of chapters 36-39. Isaiah is called the great evangelical prophet. He ran the whole gamut of prophetic vision and outlook. His prophecies reach the highest point of glory and power. No one can justly claim to have a grip upon the Scriptures who is not familiar with his writings.<\/p>\n By certain rationalistic scholars, the Book of Isaiah has been dissected and apportioned to various writers–without any justification whatsoever. It is purely upon subjective grounds that any portion of the book is denied to our great statesman-prophet. The vocabulary and style are the same throughout. The <\/span>outlook<\/i><\/span> is the same. The marvelous predictions that blossom in chapters 40-66 and send forth their fragrance throughout the world appear here and there in the first thirty-nine chapters. The last twenty-seven have been appropriately called „The Rhapsodies of Zion Redeemed.“ Thinking of the entire book in terms of a modern hymn, I would call the last twenty-seven chapters the chorus, whereas the first thirty-nine, constitute the verses of the song. The very measures that reach the highest point of sublimity in the chorus are found scattered here and there through the verses.<\/p>\n THE first chapter of the book has been well called „The Great Indictment of the Jewish Nation.“ The prophet detested formalism and professionalism–formalism on the part of the laity and professionalism on the part of the priesthood. He, like any other true servant of God, preferred that there be no worship at all rather than that which was offered in a perfunctory manner–serving God with the lips whereas the heart is far removed from contemplation upon and worship of God.<\/p>\n The prophet’s second recorded sermon constitutes chapters 2:1-4:6. In this message he struck the keynote of all his declarations which vibrate with the hope of the establishment of Messiah’s great kingdom. This sermon began with an oracle concerning Jerusalem, redeemed and glorified, the capital of King Messiah. In his vision he sees streams of people visiting it from all quarters of the globe, going there to be taught by the God of Jacob, King Messiah, who rules a peaceful world in which righteousness is the dominant element. Following this introduction he denounced the customs, borrowed from the heathen and introduced into Jewish society. He condemned their wickedness and foretold the day of Jehovah, which is the Tribulation. He depicted the moral and spiritual decay of the nation at that time. Furthermore, he saw the wanton lives of the daughters of Zion (the Jewish women) in the last days. Finally, however, he concluded his message in chapter 4 by giving a picture of Jerusalem purged, cleansed, and created anew, the joy of the whole earth.<\/p>\n In chapter 5 there is a marvelous revelation. Israel is represented as the vineyard of Jehovah, upon which the Lord had spared no means in order to make it bear luscious grapes of righteousness and justice. Instead of that, this vine bore the sour, bitter grapes of oppression and wickedness. The prophet was very specific and pointed out various sins, pronouncing a woe upon those perpetrating them.<\/p>\n Chapter 6 is the call of Isaiah. At this time the prophet saw Jehovah high, lifted up, and His train filled the Temple. It was the Lord Jesus Christ whom he saw in this vision (John 12:39-41). Seeing the glory of the Lord, the prophet offered himself for full-time service and was accepted by the Lord but was shown the hard, difficult, rough road which lay before him. Nevertheless he accepted the challenge.<\/p>\n Chapters 7 to 12 constitute the Book of Immanuel. This word means „God with us.“ In 7:14 we see a prediction of the miraculous conception and virgin birth of King Messiah. In chapter 9:6,7 the vision advances; we see King Messiah who has destroyed all the weapons of war, mounting the throne of David and taking into His righteous hands the government of the world. Finally, in chapter 11 a most glorious picture of His universal reign is presented. At that time the curse will be lifted from the world; the lion and the lamb will lie down together, and universal peace will be the order of the day. This section of the book concludes with a song of redemption and praise in chapter 12.<\/p>\n Isaiah, like the other prophets, looking beyond the borders of Israel, was given a vision of the future that awaited surrounding nations. He looked as far east as Babylon and foretold its complete destruction in „the day of Jehovah,“ which is the Tribulation. In chapters 13 and 14 is a marvelous prediction of the final overthrow of this ancient enemy of God in the plains of Shinar. These two chapters should be studied, especially in connection with Jeremiah 50 and 51 and Revelation 18, all of which refer to the literal Babylon of the Tribulation. Babylon was never overthrown as was foretold by Isaiah and Jeremiah. Since those predictions have never been fulfilled, we may be certain that the Lord will make good His threat and will accomplish His purposes as set forth in these oracles. In chapters 15 and 16 an oracle relating to Moab, one of the enemies of Israel, is found. Chapter 17 contains a marvelous prediction concerning Damascus, and in 18 appears an oracle against Ethiopia. (This chapter has been misunderstood as referring to the United States, but, when the facts are examined, no evidence is found for such an identification.) In chapter 19 is an oracle concerning Egypt which has been fulfilled, up to verse 15 at least; but the message concerning the altar to Jehovah and the pillar mentioned in verse 19 has never been fulfilled. (This verse has been interpreted as referring to the pyramid. Such a position is untenable because the pyramid was hoary with age in Isaiah’s day, whereas the altar and the pillar were future from his point of view. It is, therefore, erroneous to interpret this prophecy as referring to the great pyramid. In chapter 20 appears an oracle concerning Egypt and Ethiopia. Several short oracles are found in chapter 21. Another one relating to Jerusalem especially appears in chapter 22, whereas the next one, in chapter 23, relates to Tyre, which was at that time the mart of the world.<\/p>\n Chapters 24-27 are known as the „little apocalypse of Isaiah.“ In these chapters the prophet looks beyond the borders of the surrounding nations and views the world situation in the end-time. Thus in chapter 24 we find one of the most vivid, graphic pictures of the Tribulation, followed by the incarceration of Satan and his hosts and the reign of Messiah in Jerusalem. In verses 14-16a is a prediction of the mighty revival that will sweep the world and bring myriads of souls to a saving knowledge of Jesus Christ. In chapter 26:9 we are told that, when God’s judgments are in the world, the inhabitants thereof learn righteousness. In 27:2-6 is a wonderful prediction of Israel’s filling the earth with fruit in the great Millennial Age.<\/p>\n The fourteenth year of Hezekiah was indeed a critical one. The predictions found in chapters 28:1-35:10 should be read in the light of the historical facts found in Kings and Chronicles. In the dark days of the Assyrian aggression Isaiah stood almost alone against forming alliances of any kind with heathen powers.<\/p>\n The historical section of the book, 36:1-39:8, likewise is very illuminating. This portion gives a clear insight into the political situation in which Hezekiah found himself. Certain of these chapters taken from II Kings throw a very brilliant light upon the times.<\/p>\n The last twenty-seven chapters of Isaiah, as stated above, reach the highest pinnacles of prophecy. Chapter 40 is acknowledged to be one of the greatest documents in existence today, even when judged purely from the literary standpoint. For the interpretation of this passage, see the study, „Jewish Evangelization Commanded,“<\/a>. On account of the limited space for that discussion, I could not dwell upon the fact of the greatness of Messiah, who is the Creator of the universe and whose omniscience and omnipotence are set forth in verses 12-17. He is indeed King of kings and Lord of lords. Nations are as nothing before Him. They are counted by Him as less than nothing, and vanity. They are as small dust of the balances. The princes of the earth and the mighty ones have not taken root in the earth, but, when righteousness and justice demand that any aggressor be plucked up, this mighty, coming Messiah, the strong Son of God, will do so. There is no king who is saved by a multitude of a host. A horse is a vain thing for safety–when men are not on God’s side, when they go contrary to His will (Psalm 33:13-19), when therefore men or nations find themselves morally and spiritually out of step with God, it is for them to repent, turn back to Him, and call upon Him through His Son, the Lord Jesus Christ, the King of kings and Lord of lords, for deliverance. When they thus turn to Him in genuine faith, and when He has accomplished His purpose by allowing any deserved catastrophe to come upon the world, He will hear and will deliver. May all the freedom-loving nations of the world realize that deliverance comes from the strong Son of God alone, whose coming to take the reins of government in His hands is speedily drawing near. We have already had the signs of the times indicating this mighty crisis. See the study, <\/span><\/p>\n <\/p>\n (The Olivet Discourse<\/i> chart. <\/a>)<\/span><\/p>\n <\/p>\n In the latter half of Isaiah we meet several „servant“ passages. For instance, see 41:8ff; 42:1ff; 44:1-4; 50:4ff; and 52:13-53:12. The word „servant“ in Isaiah is used with three different meanings. Sometimes it refers to the nation of Israel, as in 41:8, but in verse 9 it is narrowed down to indicate the faithful remnant of Israel in the future. In 42:1f the servant is none other than the Messiah. In 44:1 the national aspect appears, but this fades into that of the faithful remnant in verses 3-5. The servant in chapters 49, 50, 52 and 53 without doubt is the Lord Jesus Christ. One must examine each context to determine its special meaning in a given case. In the latter half of the Book of Isaiah the entire thought is focused upon the future with very few exceptions. Heathen nations look back to the past as the time of their golden eras. Israel could look only to slavery in her past, but she looks forward to a glorious consummation in the future. When she acknowledges her sin and returns to God, He will make good all the promises uttered by Isaiah and His other messengers. <\/p>\n <\/p>\n Exposition of the Message of the Prophet Isaiah \n „THE VISION OF ISAIAH, the son of Amos, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah“ (Isa. 1:1). From this statement we see that the ministry of Isaiah fell within the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. According to the usually received chronology, Isaiah’s ministry fell in the latter half of the eighth century before Christ. It is quite probable that his ministry began during the latter years of the reign of Uzziah and continued into the reign of Hezekiah. History, we are told, repeats itself. There was a period of prosperity which Judah enjoyed during the time of Uzziah, but this period was followed by a spiritual decline which brought about disastrous results in the succeeding reigns. Sin never pays.<\/p>\n One should read the historical accounts of the times found in II Kings 17:13–20:21, II Chronicles, chapter 32, and the historical section of Isaiah, chapters 36 to 39 inclusive. The passage in II Kings is very much like the historical portion of Isaiah. It has been suggested that probably the sacred writer of the account found in Kings took over his material relating to the times of the prophet from the Book of Isaiah.*<\/p>\n „Hear, O heavens, and give ear, O earth; for Jehovah hath spoken: I have nourished and brought up children, and they have rebelled against me“ (Isa. 1:2). The prophet’s message was of paramount importance. In a dramatic manner, therefore, he called upon the heavens and the earth as he delivered faithfully the word of God to His disobedient people. When God or one of His messengers speaks, it is time for men to stop, to listen, and to give heed.<\/p>\n The words, „I have nourished and brought up children, and they have rebelled against me,“ are indeed heart-rending. We learn from Isaiah 43:1 that God created this nation and formed it into a political unity in order that it might give forth its corporate testimony to the existence and the revelation of the living God. The Almighty, the God of Israel, declared that He had nourished and brought up children. Of course He was speaking in terms of a mother and father who provide the necessary food, sustenance, and protection for their children. All good parents endeavor to bring up their children in the nurture and admonition of the Lord. God from time to time sent prophets to Israel who pointed out the straight and the narrow way in which His people should go. There was nothing lacking in Israel which she needed in her daily life or spiritual activities. God amply supplied her with everything–all things that pertain to life and godliness. Notwithstanding this fact the people of Israel did not live up to their advantages and opportunities. They remind one of many families today. The parents provide all the necessities of life for their children and instruct them in the way of the Lord, trying to guide them in the path in which they should go. But in spite of their sincere efforts, the children, giving heed to false teachings and influences of others, depart from the way in which they should go. This is one of the tragedies of life. It is the duty of parents to do all that they can to have their children go in the right way. If they have lived consistent lives and have taught them properly, they are clear of the responsibility, and the children alone will have to answer to God for departing from the way of life. One is reminded in this connection of Eli and Samuel. Both of these men were true, godly individuals. Eli, however, did not rear his sons as he should. Samuel did the best he could for his children. The boys of both of these men became wicked. God, however, held Eli responsible for the condition of his sons but did not reprimand Samuel for the delinquencies of his sons. God knows where the responsibility lies. According to verse 3, Israel was not using the common judgment of a dumb brute. Both the ox and the ass know their stall and the master’s crib. Every farmer and cattle-raiser knows that their livestock remember the place and the time when they are fed and that they will be on hand every time. God had fed Israel and had protected her. Naturally if she used the common judgment of the dumb brute, she would have been faithful and true to Him. The Lord promised through Moses (Lev., chap. 26) that if she would be faithful to Him, He would keep her in the land, provide her with all the necessities of life, and never allow any soldier to cross her frontiers; but she would not hearken; therefore she has had the most checkered career of any nation upon the face of the globe and is suffering today as no other people ever have. But Israel is not the only one who does not know from whom her sustenance comes. Unfortunately, the nations of the world do not recognize their utter dependence upon God. He could withhold the crops, or send a pestilence, and they would be utterly at His mercy. At times He does withhold the rain and visits them with different plagues as He did to Israel in olden days. On this point read carefully Amos, chapter 4. Nevertheless, the nations of today, like Israel of old, pay little attention to God’s providential care and protection over them but seek a way out of their difficulties themselves, not realizing that it is<\/i> in God<\/i> in whom they live, move, and have their continual being. Not only is this true of nations as groups, but it is also true of individuals–even many Christians do not seem to recognize the fact that we are utterly dependent upon God for our daily food, life, and protection.<\/p>\n SINCE Israel did not know nor consider, she was in a terrible position. The prophet therefore spoke to her, addressing her as a „sinful nation, a people laden with iniquity, a seed of evil-doers, children that deal corruptly“ (vs. 4). Moreover, he charged them with having forsaken Jehovah and having „despised the Holy One of Israel.“ He therefore declared, „they are estranged and<\/i> gone<\/i> backward“ — backslidden. Whenever men and women will not give heed to God but feel that they are themselves able to make their own way through the world, they lose their bearings, stray into sin and forbidden paths, and soon become laden with iniquity. Thus they become identified with evildoers and corrupt people. When sin enters the life, one begins to hate God and despise Him and His holiness.<\/p>\n By their continuing in their sinful course, they made it necessary for God to send one judgment after another upon them and to ask, „Why will ye be still stricken, that ye revolt more and more? the whole head is sick, and the whole heart faint“ (vs. 5). One cannot rid himself of God by simply refusing to retain Him in his knowledge and going on in his own willful course. The Almighty sees and knows everything and deals with everyone according to the merits of his particular case. The writer of the Epistle to the Hebrews in speaking of God called Him, „the one with whom we have to do.“ There is no such thing as one’s escaping dealing with God. Sooner or later one will have to come face with reality and with his Maker. Wisdom would dictate to one to be faithful and true to God at all times and to enjoy His blessings.<\/p>\n In verse 6, the prophet compared the nation of Israel to a person who had become infected with disease, that had entered all parts of the body, saying, „From the sole of the foot even unto the head there is no soundness in it; but<\/i> wounds, and bruises, and fresh stripes: they have not been closed, neither bound up, neither mollified with oil.“ The disease which was affecting Israel at that time was the loss of a sense of God’s presence, a dead, formalistic religion, the lowering of the moral standards, and a desire to live on a worldly plane. With all these deadly spiritual germs preying upon the body politic, the prophet could truly say that „there is no soundness in it,“ and that none of the wounds and sores could be healed or mollified with anything that man could do.<\/p>\n In verse 7 Isaiah spoke of the desolate condition of the land and the destroyed cities, together with the presence of foreigners or strangers who were there simply for the purpose of loot. Jerusalem, in verse 8, is compared to a booth in a vineyard or lodge in a garden of cucumbers. When one looks at the historical account, one sees that the Assyrians had overrun the entire country, according to the Assyrian records had captured forty-six of the fortified cities of Judah, and had overrun the entire land, Jerusalem alone standing out in defiance of the wicked oppressor. This condition into which the country had fallen was in the prophet’s mind when he compared Jerusalem to the lodge in a garden of cucumbers.<\/p>\n In verse 9, the prophet spoke for the first time of the remnant,<\/i> which doctrine appears to be a favorite with him. The Lord always has His eye upon the godly who are seeking to do His will and who will not conform to the evils of the day. The eyes of the Lord run to and fro throughout the whole earth to show Himself strong in behalf of those whose hearts are perfect toward Him (II Chron. 16:9). It was that way in Isaiah’s day; it is that way today. The faithful people of God are the salt of the earth (Matt. 5:13). The loyal remnant in Israel of Isaiah’s day was the salt of the earth then, on account of which God spared the stroke of judgment which would have blotted the nation from the face of the globe. The prophet therefore declared that if God had not had that small remnant, the nation would „have been as Sodom …“ and „like unto Gomorrah.“ The people of the world today, the ones in our country, do not realize that they owe their existence and all that they have and hope to have to the presence of Christians in their midst. The true servants of God are the grains of salt in any country–the preserving power.<\/p>\n IN VERSES 10-17, we find Isaiah upbraiding the nation for engaging in a cold, formal, ritualistic worship, while the lives of both the leaders and the people were at the lowest ebb possible. He spoke of the rulers of Israel as „ye rulers of Sodom.“ Moreover he called the people, „ye people of Gomorrah.“ This is not simply poetical language. These words speak of a stern reality. God would never have compared their rulers to the leaders of Sodom and the people to those of Gomorrah if they had not been like them in their lives and conduct. People living as these were could not of course serve God in an acceptable manner.<\/p>\n The Lord therefore asked them what was their idea concerning His attitude toward their worship. Moreover, He declared that He had „had enough of the burnt-offerings of rams and the fat of fed beasts.“ He told them that He delighted „not in the blood of bullocks, or of lambs, or of he-goats“; nor in their feasts, their solemn assemblies, their sabbaths. It was impossible for men, laden with iniquity and sin, to worship God in an acceptable manner. He asked them, „When ye come to appear before me, who hath required this at your hand, to trample my courts? Bring no more vain oblations; incense is an abomination unto me; new moon and Sabbath, the calling of assemblies,–I cannot away with iniquity and the solemn meeting.“ God never told them to continue in their religious services while their lives were immoral and corrupt. Some critics have inferred from the strong language of Isaiah that he was condemning all sacrifices and ceremonies such as those practiced by the Jews. They think that Israel adopted her system of sacrifices and her ritualistic service from heathen people and that Isaiah was condemning her having done this. Moreover, they assert that Micah likewise condemned all offerings, sacrifices, and ceremonies such as the Jews practiced. In this connection, they turn to Jeremiah 7 and assert that this prophet likewise condemned all ceremonialism.<\/p>\n When all the facts of each case are examined, one will see that these prophets were not condemning the ritualistic services which Israel received from God through Moses at Mount Sinai.<\/p>\n The sacrificial services of the Tabernacle and Temple, together with all of its ritualism, had a typical significance. They were shadows of Christ and the Christian verities. When one understands the services, especially that which pertained to the five sacrifices and the ritualism of the Day of Atonement, and then studies the life of Christ, especially His death, burial, resurrection, and ascension, one will see that the death of Christ and His atonement were exactly that which was prefigured by the Mosaic ritual. The correspondence is so very accurate and perfect that there is but one conclusion to be drawn, which is that Moses spoke by inspiration and outlined a system which foreshadowed exactly the realities that we have through the atoning blood of our Lord and His resurrection. The correspondence between the ritualism of Israel and the realities under Christ is absolute proof of the divine origin of the entire revelation of God.<\/p>\n TO HIS fellow-countrymen, the Prophet Isaiah appealed, saying: „Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow,“ (vss. 16-17). In order to understand this language, one must realize that Isaiah was speaking to people who were under law and whose worship consisted largely of ceremonialism given by divine inspiration. Whenever they had become unclean in any ceremonial way, they engaged in the ceremonials that were prescribed. Of course, only those who took life seriously and the worship of God as a matter of first importance did submit to the ritualism and adhere strictly to the requirements of the Lord. When, however, the earnest souls, under conviction of failures and sins, did engage in the ceremonials prescribed by the law, God honored their faith, love, and devotion to Himself. When they thus approached Him, they were clean ceremonially and were restored to full fellowship in the community and with the Lord.<\/p>\n Let no one think that by the performance of any ritualistic worship and service he can cleanse himself and be restored to fellowship with God, for such is not the case. During the old dispensation, God passed over the sins of the devout people in Israel for the time being–when they had performed the proper ritualism; but those sins of the conscientious ones were blotted out by the blood of Calvary, as we see in Romans 3:21-26. Thus the devout Israelites who engaged in these ceremonies were cleansed legally and ceremonially, but their real<\/i> cleansing and the blotting out of their sins were accomplished at Calvary.<\/p>\n Isaiah gave the only instructions to His people possible at that day and time. He had to speak in terms of law, „Wash you, make you clean.“ They carried out these injunctions when they made their proper sin offerings and trespass offerings on the annual Day of Atonement. The sins of the genuinely penitent ones were rolled forward a year. As said before, the sins of such people were eternally removed by the blood of Christ (Rom. 3:25,26).<\/p>\n The prophet urged the people to reform, having gotten right with God by the proper sacrifices. They were commanded to: „Put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.“ There can be no doubt that God did supply strength to the sincere honest ones who took Him seriously and who endeavored to follow out the instructions commanded here. God would not mock any man, requiring him to do something which he could not do. Hence, when the Lord said to those people who offered their proper sacrifices in sincerity and truth to quit their evils, He tacitly promised to give the necessary spiritual strength to carry out the command–otherwise the Lord would have been mocking poor, frail, mortal beings. Since God would not do that, we may be absolutely certain that in their case, as in our own, „God’s commandings are His enablings.“<\/p>\n God has a certain standard of morals and ethics. These contain the highest ideals of righteousness, justice, and truth. He instructs His people who are serving him and who are putting their trust in Him to live in accordance with these high ethical principles. He commanded Israel to do this; He urges us to do the same today. We are in the world, but are not of it. We who are His servants are to offer our bodies living sacrifices, holy, acceptable unto Him, which is our spiritual or reasonable service. (Rom. 12:1).<\/p>\n The Lord is reasonable in all that He does and in all that He requires of men. In gentleness and in kindness the Prophet Isaiah, speaking for the Lord, appealed to his people, saying, „Come, now, and let us reason together, saith Jehovah: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.“ One by his reason cannot find God, for without faith it is impossible to be well-pleasing to Him. He who comes to God must believe that He is and that He is a rewarder of them that seek after Him (Heb. 11:6). On the other hand, the religion of God, though not contrary to reason, cannot be comprehended by pure, logical processes. Figuratively speaking, the road to God and in His service has several chasms which cannot be spanned by logical reasoning, but they must be crossed by pure faith in God and His Word, and in His goodness, love, and mercy. Faith will enable us to cross these chasms and take our stand on the solid facts of reason and historical data. As we journey along through life there come times when we reach a place in the pathway when our logical powers cannot put us over some difficult place. We therefore must in humble, simple, childlike faith look up into the face of our Father and plead for deliverance. He will never fail.<\/p>\n The course which Israel was pursuing was unreasonable in every particular. Everyone who will face the facts as they were will admit this. The prophet was therefore correct in asking his contemporaries to come, sit down with him, and talk in a rational, sane manner about the way they were doing and how they should act. God makes the same appeal to people today. May we recognize this fact, meditate before God, talk to Him, and let Him talk to us. Thus we can reason together. If we lay our problems before Him in earnest, sincere, believing prayer, He speaks to us through His Word and through providential circumstances. By meditating upon providential circumstances and upon His Word, we can arrive at sane, sound, sensible conclusions.<\/p>\n The mercy of the Lord shows forth in a luminous manner in the promise that the prophet made to Israel: „Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.“ God is eager to blot out our sins. No matter how dark they may be, He is very eager to forgive them. But He must be just at the time that He justifies one. Because of this fundamental characteristic of the Divine Being–His holiness–He has provided an atonement for us in the person of the Lord Jesus Christ. If one’s sins, which are as scarlet or as red as crimson, are to be washed and made white as wool, one must accept Jesus Christ as his personal Saviour, bringing Him to God as his offering of atonement in the spirit of the song, „Just as I am, without one plea, but that Thy blood was shed for me, O Lamb of God, I come.“ He who comes to Christ, the Lord will in nowise cast out.<\/p>\n According to verse 19 of our chapter, God promised them, „If ye be willing and obedient, ye shall eat the good of the land.“ God has always held that promise out to Israel. He still offers it to her. But she must be willing and obedient in order to enjoy the promised blessing. On the other hand, Isaiah warned them that if they refused and rebelled, the sword would come upon them, and they would be devoured. We know from the sequel of the story that they did not turn from their sins but continued in them and the sword did come upon the land in the form of the great Assyrian invasion which devastated the country. Later it fell upon the land in the form of the Babylonian armies which brought about the captivity.<\/p>\n IN verses 21-23, the prophet exclaimed: „How is the faithful city become a harlot! she that was full of justice! righteousness lodged in her, but now murderers.“ In this verse the prophet compared the nation and the Holy City to a woman who was once pure and chaste but now has become infamous and a harlot. This language, of course, speaks of the Hebrew people and their capital city in terms of the waywardness of a fallen woman. Speaking in literal terms, the prophet declared that her princes were rebellious, and companions of thieves, and that every one of them loved bribes and followed after rewards. Moreover, they did not champion the cause of the fatherless and the widow–one thing which God emphasized when He gave His law.<\/p>\n THE prophet, with a long range vision, as the context indicates, foresaw the time when God would avenge Himself of His adversaries and cleanse and purge all wickedness and sin from the Chosen People. „Ah, I will ease me of mine adversaries, and avenge me of mine enemies; and I will turn my hand upon thee, and thoroughly purge away thy dross, and will take away all thy tin …“ (vss. 24-25). When we read this scripture in the light of parallel passages, we see that the time of purging of all the dross from Israel is called „the time of Jacob’s trouble“ (Jer. 30:7). This is the time which we Christians call the Tribulation Period, during which God will send His judgments upon the world and will purge out all the wickedness and rebellion in order that He may establish His reign of righteousness upon the earth.<\/p>\n According to verse 26, God promised to restore judges as at first and counsellors as at the beginning. After that Jerusalem shall be known as „The city of righteousness, a faithful town.“ In the next verse the prophet declared that, „Zion shall be redeemed with justice, and her converts with righteousness.“ God will be just and righteous in His restoring Israel. When we see this statement, we learn that we must read it in the light of such a passage as Romans 3:21-26:<\/p>\n But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; 22 even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; 23 for all have sinned, and fall short of the glory of God; 24 being justified freely by his grace through the redemption that is in Christ Jesus: 25 whom God set forth to be<\/i> a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God; 26 for the showing, I say,<\/i> of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.<\/p>\n There is but one way that Israel can be redeemed with justice. God’s justice demands the destruction of all the wicked from the borders of Israel. His righteousness requires that the remnant be justified by their having faith in their Redeemer. God will be just when He justifies the one believing on the Lord Jesus Christ. Verse 27 finds its complete explanation in the quotation from Romans just given.<\/p>\n According to verse 28, God will destroy all transgressors and sinners together, as mentioned above. Regardless of how prosperous the wicked in Israel may be and how much they may appear like the towering oak, they shall fade and their glory shall pass away and all their belongings will be destroyed. God alone at that time will be exalted in the earth. Israel, purged, cleansed, and purified, will be restored to her rightful position as the head of the nations (Deut. 28:13).<\/p>\n THE reader is urged, if he has not already done so, to read this first chapter of Isaiah, asking God to help him to live in such close touch with the Lord and to walk with Him by faith so that his life may reflect the glory of God and Christ. If one will thus live day by day, one will become a great soul-winner and a worker for God.<\/p>\n Footnote:<\/p>\n * I am perfectly aware of the controversy which has long raged in critical circles in regard to these two historical sections appearing in Isaiah and in the Kings‘ account. Critics have created more difficulties than they have solved. It is best for us to accept these records as the word of the living God, as indeed they are, receiving the blessings which result from a faithful reading and acceptance of His revelation, and thus be used of God for His glory.-D.L.C. <\/span><\/span><\/p>\n <\/center><\/center><\/center><\/p>\n Dr. D.L. Cooper Commentary On Isaiah <\/span> IN Isaiah 2:1-4 the prophet described a vision which was granted him by the Lord and which pertained to Judah and Jerusalem. It is important that we understand that this was a <\/span>revelation<\/i><\/span> granted the prophet by the Lord.<\/p>\n From verse 2 we see that the vision pertained to Israel in the period of „the latter days.“ All students of prophecy know that „the latter days,“ mentioned fourteen times in the Old Testament, refers to the period beginning with the first appearance of Messiah on the earth and continuing so long as the sun, moon, and earth endure. The vision given in these verses therefore falls somewhere within this period. Isaiah did not tell us the exact time, but from other scriptures we gather this information.<\/p>\n The prophet was shown a vision of „the mountain of Jehovah’s house“ in Jerusalem as it shall be in the great Kingdom Age. The prophets constantly spoke of the Temple as „the house of Jehovah.“ It was erected on Mount Moriah, which is in the southeast portion of the city. When the Israelites thought of going to „the house of God,“ they sometimes spoke of their journey as being to the „mountain of Jehovah’s house.“<\/p>\n Thus the word „mountain“ here refers to the literal Mount Moriah upon which the Temple was located. At the present time it is the lowest of the four hills upon which Jerusalem is built. But when this vision of Isaiah is fulfilled, it will be exalted above all of the other hills and will be the center of attraction in Jerusalem at that time.<\/p>\n The prophet saw Jerusalem as the metropolis of the entire world to which the people of all nations will flow as a continual stream. According to this prediction pilgrimages will be made by the peoples of the earth to visit Jerusalem in order to see the wonders of its glories and to hear the God of Jacob, our Lord Jesus, proclaiming the Word of God. When He was here nineteen hundred years ago, He taught, speaking as never man spoke. When He returns, He will reign in Jerusalem and will likewise teach it. Probably this expression refers to the religious and spiritual instructions which He will give.<\/p>\n In addition to this the law also will go forth from Jerusalem. This doubtless refers to the legal enactments which will govern the nations upon the earth during the Millennium. Of course the peoples will have to be governed by laws and regulations then as now. Although the devil will not be here at that time, men who are still in the flesh, as the people in the Millennial Age will be, will have to be governed by laws.<\/p>\n The people who go up to Jerusalem and thus hear the teaching of Jesus and see the glories of His kingdom will return to their homes and insist upon their neighbors making a pilgrimage to the Holy City to enjoy the blessed benefits which they themselves have already experienced upon their first visit there.<\/p>\n When this vision is fulfilled, the era for which the world is yearning and longing will have dawned; for we are told that at that time, „nation shall not lift up sword against nation, neither shall they learn war any more“ (Isa. 2:4). Instead of being employed for, bloodshed, and carnage, all the metals that are now used in forging the instruments of death will be converted into agricultural tools and industrial machinery to produce implements for peaceful pursuits.<\/p>\n At that time there will be no armies, no navies, nor air forces; no training of men for combat service. Peace and the recognition of the rights of others will be the order of the day.<\/p>\n There will arise of course disputes between nations or groups of people and between individuals, but no resort will be made to force in order to settle any questions. All international controversies will be decided by Jehovah, the Lord Jesus Christ. We who are now members of His body and who will receive our glorified bodies at the rapture of the church will reign with Him and will assist in the government of the world during the great Millennial Age. We shall judge the nations and shall even judge angels. All disputes and controversies will be settled in the courts of the land by the righteous, redeemed saints of God. At that time every man will dwell under his own vine and fig tree and no one will make another afraid. The prophets and the psalmists constantly spoke and sang of this glorious era of the future.<\/p>\n IN Isaiah 2:5-11 the prophet reprimanded the people of his day for importing foreign customs and manners into the country of Israel. In verse 5 he addressed the house of Jacob and urged them to come „…<\/span> and … walk in the light of Jehovah.“ He then declared that they, the house of Jacob, had „forsaken thy people the house of Jacob.“ How could this be? The „house of Jacob“ which they had forsaken was Israel as she was at the beginning of her national history when she was free from the contaminating customs of the nations. The „house of Jacob“ whom he reprimanded was the people of his own generation who had forsaken the right ways of the Lord and had gone after the customs of the people round about them.<\/p>\n We remember that in the days of Samuel the people wanted to be like the nations around them. They therefore clamored for a king. Samuel warned them of the dangers toward which they were heading and pleaded with them not to take the fatal step. Notwithstanding his earnestness and the reasonableness of his plea, the people still insisted vehemently that they should have a king and be like the nations.<\/p>\n When the children of Israel had achieved their desire, they, figuratively speaking, opened the floodgates for the introduction of all kinds of customs and foreign practices. When Solomon mounted the throne, Israel took a terrible plunge toward the depths of heathenism. It was his policy to establish friendly relations with various nations by marital alliances. When he did that and brought his many wives to Jerusalem, they came with their heathen ideas, pagan gods, and corrupt practices, which were never eliminated thoroughly from the lives of the people of Israel.<\/p>\n From verse 6 of chapter 2 we see that soothsaying was introduced from Philistia and various customs from the East. Commercial relations were established with foreigners. Israel did indeed become unequally yoked together with unbelievers. Because of foreign trade and commerce the land was full of silver and gold, great riches, and treasures. The Israelites were engaged in the buying and selling of horses and chariots, notwithstanding the fact that God warned them through Moses (Deut., chap. 17) that no king who sat upon the throne in Israel should engage in the traffic of horses and chariots.<\/p>\n From verse 8 we see that idolatry was being practiced freely in Israel. Isaiah, especially, had to contend with his brethren who were inclined to go off into idolatry.<\/p>\n According to 2:9 the prophet saw the judgment of God resting upon the whole country because of their sin and their disloyalty to the Lord. In this prediction he foresaw the man of the street–„the mean man“–bowed down under the load of judgment. At the same time he saw the influential, prominent citizen–„the great man“–likewise brought low because of his sin. Since they were not willing to turn to God, the prophet prayed, „…<\/span> therefore forgive them not.“<\/p>\n He looked out into the future and foresaw the strokes of judgment which would descend upon them from Almighty God, falling thick and fast. He therefore exhorted them saying, „Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty.“ Knowing the terrific judgment that will come upon Israel in the end-time, he advised them to seek shelter by running into the rocks and the holes of the earth. By this exhortation he did not mean to imply that they could actually escape the judgment of God in any such manner as this. His language here is entirely different from that found in 26:20. At that time the lofty looks of men shall be brought low and the haughtiness of men shall be bowed down, but the Lord Jehovah alone will be exalted in that day.<\/p>\n THE great day of Jehovah, which is the Tribulation Period, is described in Isaiah 2:12-22. The prophets constantly foretold this day of judgment and destruction of ungodly men. Joel, one of the earliest writing prophets, spoke in the most graphic manner in the second and third chapters of his prophecy concerning this period. Amos also described this time of judgment. Zephaniah and Zechariah also foretold it. The Lord Jesus Christ in Matthew, chapters 24 and 25–the Olivet Discourse–enlarged upon it. In Revelation, chapters 6-19, we find the fullest description of the judgments of the great day of Jehovah.<\/p>\n Let us now notice what Isaiah says about this period. According to 2:12-16 everything that man considers as great and of value will be completely destroyed. Among the things that are mentioned are the proud and haughty. God has declared, from time to time, that He resists such and gives grace to the humble. There is no occasion for man’s thinking more highly of himself than he ought to think. Men, in the end of this age–especially in the Tribulation–who will be under the complete domination and sway of Satan, will feel their importance and will even defy the God of heaven. According to Psalm 74 there will be certain anti-Semites who will commit every depredation they can against the Jews and who will be the enemies of God Almighty himself. These arrogant ones will therefore be brought very low. The things that are considered of great value are spoken of in terms of the cedars of Lebanon and the oaks of Bashan. In the ancient East the cedars of Lebanon were considered the choicest of trees. Likewise the oaks of Bashan were thought of in like manner. Thus, under these two symbols, the prophets included all those things which man prizes most highly. These will come under the mighty stroke of the judgment of God during the Tribulation. Everything that is lifted up, the lofty towers and fortified cities, will be razed to the ground.<\/p>\n Mention is made of „the ships of Tarshish.“ Though there is a controversy as to the significance of this name, the evidence seems to point in the direction that Tarshish is none other than Great Britain. The ships of Tarshish are also mentioned in Psalm 48. In this passage they refer to warships. In Isaiah, chapter 60, we again see the ships of Tarshish, which are, as we learn from the context, undoubtedly the British merchant marine. From these and a few other passages I conclude that the British navy and the merchant marine will survive the ordeals of history until the time here foreseen. It is quite likely that the ships mentioned in 2:16 are none other than those of the navy and not the merchant marine. My reason for this position is that, according to Psalm 48, these ships of Tarshish are destroyed at the very end of the Tribulation. The ones mentioned in the passage in Isaiah, chapter 2, are likewise destroyed in the day of Jehovah. I therefore conclude that the prophet was speaking of warships.<\/p>\n During the Tribulation the haughty and proud will bow down under the mighty strokes of God’s judgment and will be brought very low. At that time the idols shall utterly pass away, not only from Israel but from the entire world. It is true that Israel was largely cured of idolatry during the Babylonian Captivity; nevertheless, according to Zechariah 13:1-6, there will be a revival of necromancy and fortune telling in Israel. Again, according to Zechariah, chapter 10, there will also be a revival of idolatry in Palestine at that time.<\/p>\n When the judgments of the Tribulation begin to fall, the godless men will become terrified and will run into the rocks of the earth, into caves and holes, and as we learn from the Book of Revelation, will cry out to the rocks and mountains to fall upon them and hide them from the wrath of God and the face of the Lamb, for they will realize that the time in which they will then be living will be nothing less than the great day of Jehovah.<\/p>\n At that time idolatry will be swept from the face of the globe. Men will cast away their idols of silver and gold which they have made to worship. They will realize that the crisis of the ages is upon them, and that the majesty of Jehovah will soon become manifest to all flesh. The prophet therefore called upon the people saying, „Cease ye from man“–that is, the ways of men–and serve God (Isa. 2:22).<\/p>\n In the first three verses of chapter 3 the prophet foretold the time when God will take away the stay of bread and water. Since, in the preceding section, he was talking about the day of Jehovah, it is quite evident that he is still speaking of this same time. The withholding of grain and water from the people is in perfect accord with a similar prediction found in Joel concerning the same time. The people are utterly dependent upon God for water and for food. Man can plant and water, but God alone gives the increase.<\/p>\n At that time the Lord will also take away „the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the honorable man, and the counsellor, and the expert artificer, and the skilful enchanter.“ The „mighty man“ here is the great soldier. According to this prediction there will be, at the time here foreseen, no great Jewish military men to help her defend the country. Moreover there will be no judges, prophets, diviners, or elders, who will be able, by wise counsel, to direct the affairs of the nation. Even petty officers will be lacking at that time. Outstanding men of influence, power, and prestige also will be removed from the stage of action. No one will be wise enough to counsel the nation as to how it shall proceed in such a crisis as will obtain at that time. Moreover skilled workmen will have been removed from the nation. In other words, the country will be suffering from possibly the severest famines that it has ever experienced. Moreover the leadership of the nation, in all callings of life, will have vanished from Israel. On the contrary the land will be in the hands of the youths, for in verse 4 we are told, „And I will give children to be their princes, and babes shall rule over them.“ Since all the older and wiser men of the time will either have died or fled from the country, only the younger generation, inexperienced and lacking knowledge, will direct the affairs of the country–only to wreck and ruin.<\/p>\n According to the next prediction the land will be gripped by a reign of terror–a situation similar to the time of the judges–when every man did that which was right in his own eyes. „And the people shall be oppressed, every one by another, and every one by his neighbor: the child shall behave himself proudly against the old man, and the base against the honorable.“ At that time the rising generation will feel that the older ones are years behind the times and that they only are abreast of events and know how to deal with the situation confronting them. Thus they behave themselves proudly against the older ones. When this condition arises in Israel, deplorable days will come.<\/p>\n At the time here foreseen, we are told that one man will take another of his father’s house and insist that he assume the leadership and bear the responsibility for the wreck and ruin that is certain to come upon the nation. This prediction shows that the situation in Israel in the time of the Tribulation will become desperate–without any hope of recovery. Hence there will be those in the ranks who will push others forward and make them assume the leadership in order that the impending ruin may come under their management.<\/p>\n But why does God say that all this ruin will come to Israel? The answer to this question is found in verses 8 and 9: „For Jerusalem is ruined, and Judah is fallen; because their tongue and their doings are against Jehovah, to provoke the eyes of his glory. The show of their countenance doth witness against them: and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have done evil unto themselves.“ Men cannot sin with impunity. Every transgression has a just recompense of reward. Israel has had the light of the revelation of God and has known His will. Notwithstanding that fact she, according to this prophecy, with her tongue and with her deeds will act against God and will provoke Him to jealousy. Sin stamps itself upon one’s countenance. Wrongdoing always leaves its mark upon him who commits it. „Sin will out.“ In verse 10 of chapter 3 there is a special message to the righteous of that day: „Say ye of the righteous, that it shall be well with him; for they shall eat the fruit of their doings.“ The eyes of the Lord are over the righteous and His ears are open unto their supplication. God will never forsake His people. Although they may have trials, the Lord will be with them in such difficulties and will deliver them–provided they are trusting in Him.<\/p>\n On the other hand, a woe is pronounced upon the wicked for „… it shall be ill with him: for what his hands have done shall be done unto him.“ In other words, he shall reap what he has sown. This warning is found in Isaiah 3:11. Let not man deceive himself. „… God is not mocked: for whatsoever a man soweth, that shall he also reap“ (Gal. 6:7).<\/p>\n According to Isaiah 3:12, the younger generation will oppress the people and women will manipulate affairs of the government. The prophet therefore exclaimed, „O my people, they that lead thee cause thee to err, and destroy the way of thy paths.“ Turning directly to the leaders of the people of Israel, the prophet threatened them with the judgments of Almighty God. His specific charge against them is found in these words: „It is ye that have eaten up the vineyard; the spoil of the poor is in your houses: what mean ye that ye crush my people, and grind the face of the poor? saith the Lord, Jehovah of hosts“ (vss. 14,15). The vineyard here is, as we shall see from chapter 5, the Jewish people. The leaders are accused of eating the vineyards. This statement simply means that they oppress the people, extort from them unjust revenues, and do not perform their duties as public officials. The taxation and the restrictions which they lay upon the people thus grind them to powder, as it were, while they, that is, the leaders, cause all the wealth to gravitate toward themselves. The rulers shall therefore come face to face with an angry God and shall have the sentence of judgment passed upon them for such conduct. This statement is true not only with reference to the leaders of Israel but to those public officials of all nations who abuse the rights and prerogatives of their offices.<\/p>\n The prophet gave us one of the most vivid pictures of the Jewish women during the time of the Tribulation which can be found anywhere (3:16-26). In this paragraph he addressed the „daughters of Zion.“ This expression always refers to the Jewish women. But the term in the singular always refers to all the population of Jerusalem. From this vivid description we can see the many articles that will enter into the wardrobe of these rich, idle, indolent women in Israel in the time of the end. In this connection let me say that had the prophet been speaking of the women of America or of any of our western countries, he would have spoken in the same strain–provided they were living in the same wanton way, indifferent to spiritual realities.<\/p>\n In chapter 4, verse 1, we see a very strange prediction. Here we are told that „… seven women shall take hold of one man in that day, saying, We will eat our own bread and wear our own apparel: only let us be called by thy name; take thou away our reproach.“ This little prediction seems to speak volumes with reference to the morals and ethics that will be the order of the day. Moreover there is reflected in it possibly the prediction that the men in large numbers will be swept from the boundaries of Israel. How this will be done no one so far as I know can tell. It may be by various judgments from the Lord or by war. Nevertheless the women will predominate in Israel at the time here foreseen. Laying aside all the high, ethical standards which demand that every man shall have his own wife and every woman her own husband, these women will flaunt that divine injunction and will engage in „barnyard“ morals. Think of it! Seven women wanting to live with one man and support themselves–if he will agree to it. Unfortunately I feel certain that the men–at least the bulk of them–will be willing to assent to such a proposition as this. But, on the other hand, I feel absolutely certain that there will be those in Israel and in other nations who will not lower the moral standard, and who will spurn such a proposition as these women will make to the men of that future day. In view of these lowered moral standards one can easily understand why the wrath of God will be poured out upon the people of that generation.<\/p>\n IN Isaiah 4:2-6, we have the concluding vision of this marvelous sermon. In verse 2 is a prediction concerning the Messiah who is here called the „branch of Jehovah“ and of Him it is said that He will „be beautiful and glorious“ to those that escape in Israel. Many Jewish commentators and all Christian expounders, as far as my knowledge goes, recognize that this is a prediction concerning Messiah, who in other places is called the Branch. He is also called „the fruit of the land.“ This portion of Isaiah is of course written in poetical form, the fundamental principle of which is Hebrew parallelism. The second line corresponds to the first and explains it. Thus He who is called „the branch“ in the first line is called „the fruit of the land“ in the other.<\/p>\n According to verses 3 and 4 there will a remnant that escapes the judgments of the Tribulation. They will be called holy and will be written among the living in Jerusalem. The Lord intends to purge out all the wicked and evil ones from Jewry. When He does, He will be careful to preserve those whose hearts are right and who want to serve the true and living God and be used of Him. When He thus enters into judgment with Israel, He will do it „by the spirit of justice, and by the spirit of burning.“ A just and a righteous deal will be given to each individual and the judgments of the time of the Tribulation will fall only upon the wicked. God knows how to deliver the righteous out of every ordeal as the Apostle Peter declared. The Lord will provide defense and food for the righteous in Zion at that time (Isa. 33:13-16).<\/p>\n In verses 5 and 6 we have a marvelous prediction: „And Jehovah will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be spread a covering. And there shall be a pavilion for a shade in the day-time from the heat, and for a refuge and for a covert from storm and from rain.“ According to these verses God will create over the whole habitation of Zion a kind of canopy that will protect it from the sun and from the rain. Zion of course here is none other than the Holy City in Palestine. This covering will be something that will be created over all Jerusalem. There will be nothing like it anywhere else in the world. Zion shall be indeed the joy and praise of the whole earth. The pilgrims who go there to worship Jehovah of hosts and to hear Him preach the Word of God will have an experience such as they cannot enjoy anywhere else in the world. Great and marvelous things are in store for the penitent, believing remnant in Israel. Great and wonderful things are likewise in store for the people who survive the Tribulation Period and who enter into the glorious Kingdom Age.<\/p>\n <\/span><\/p>\n <\/center><\/center><\/center><\/p>\n
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\nTHE SECOND recorded sermon of Isaiah appears as chapters 2, 3, and 4 of his book. These chapters must be studied as a whole. He began his sermon with a vision of Jerusalem as the capital of the earth during the Millennial Age and concluded it with a like vision recorded in chapter 4. Between these glimpses of glory, he spoke of the corrupt customs and manners which had been imported into the country from foreign, pagan lands. Then he foretold the terrific judgments of the great day of Jehovah when every high thing that is exalted against God will be brought low, and when God alone shall be exalted. This prediction is followed by a description of the low spiritual, ethical, and moral tone of the people of Israel during the time of the Tribulation. We might compare the first and last visions of this sermon to mountain peaks and the material presented in the body of the sermon to the valley separating them.<\/p>\n
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