The Rebirth of Isra’el
66: 1-24

The fervent prayer of the believing remnant in Chapter 64 is answered by God in Chapters 65 and 66. ADONAI makes it very clear that their sins and unfaithfulness were responsible for the judgment they had endured during the Great Tribulation. But their sins had not frustrated His promises and purposes concerning Isra’el; therefore, He gives a vision of the Messianic Kingdom and her position in it.

As the climax of the book, this chapter fittingly describes the Messianic Kingdom, the time toward which history has been marching, and the time that was promised to Abraham. The experience of the rebirth of Isra’el is contrary to the conditions of natural birth. It is a time that all those who love the God of Abraham, Isaac, and Jacob look forward to with great anticipation. It is the reason that the LORD told Abram: I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples of the earth will be blessed through you (Genesis 12:2-3). ADONAI’s overwhelming greatness and profound contempt are seen here. The apostates will experience terrible retribution, while eternal peace and happiness will be the reward of the faithful.

The Wolf and the Lamb Will Feed Together,
and the Lion Will Eat Straw Like the Ox
65: 17-25

The wolf and the lamb will feed together, and the lion will eat straw like the ox DIG: What emotion will typify the relationship of the restored people to ADONAI? Of God to them? What accounts for this new state of affairs? What will life be like when the exiles are freed? What is the reality that lies behind each figure of speech? How does the account of the creation and the fall figure as background to this passage? What do we learn here about the LORD’s promises?

REFLECT: How does this new creation come into being for us (see Second Corinthians 5:17)? What will be the impact of this truth on our lifestyle (see Second Peter 3:11-3)? What does this vision ultimately mean to us (see Revelation 21:1-5)? Which of these New Covenant applications of this heavenly vision especially strikes you now? Why? Try to picture your life without any of the causes or results of grief, sin, or pain. What would that free you to do? How might this vision of what God will bring about affect the way you deal with the struggles you do face now?

The fervent prayer of the believing remnant in Chapter 64 is answered by God in Chapters 65 and 66. ADONAI makes it very clear that their sins and unfaithfulness were responsible for the judgment they had endured during the Great Tribulation. But their sins had not frustrated His promises and purposes concerning Isra’el; therefore, He gives a vision of the Messianic Kingdom and her position in it.

Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind (65:17). These verses describe the glories and marvels of a new era in which all existing earthly conditions will undergo a complete makeover. A distinction needs to be made between the new heavens and a new earth in this passage and the new heaven and a new earth in Revelation 21 and 22. The new heavens and new earth in Revelation 21 and 22 describes the Eternal State (see the commentary on Revelation, to see link click Fq – The Eternal State), which has unique characteristics not found in the Messianic Kingdom. For example, there was no longer any sea (Revelation 21:1), and the New Jerusalem will come down out of heaven. The City will be laid out like a square (Revelation 21:16) with room for fifty-three billion people. In addition, there will be no more death (Revelation 21:4) and we know that there will be death in the Messianic Kingdom as we will see in this passage. The conditions of the new heavens and new earth described here are often opposite of the Eternal State found in Revelation.

We must remember that the Messianic Kingdom was the high point of messianic prophecy. No prophet in the TaNaKh ever saw beyond it. Having only the TaNaKh to guide them they thought that once the Kingdom was established, the conditions described concerning it would be eternal. An example of this in the New Covenant is at the Mount of Transfiguration (Matthew 17:1-13). After Jesus Christ was transfigured before the three disciples, and Peter saw the Lord’s face shining like the sun and His clothes became as white as the light, he thought Yeshua was ushering in the Kingdom. And as a good Jew he knew that the Feast of Tabernacles would be celebrated in the Kingdom (Zechariah 14:16). So he said to Jesus, “Lord, it is good for us to be here (in the Messianic Kingdom). If you wish, I will put up three shelters (or booths, or tabernacles) – one for You, one for Moses, and one for Elijah.” Peter has received a lot of grief for putting his foot in his mouth, and many times he deserves it. But here, Peter makes a correct statement based upon revelation that he had at the time. The point is that Peter thought conditions of the Kingdom would be eternal. But the book of Revelation teaches us that the Kingdom will last a thousand years (Revelation 20:2), and after that there will be a new eternal heaven and a new earth (Revelation 21:1). So as the Messianic Kingdom is the high point of prophecy in the TaNaKh, the Eternal State is the high point of prophecy in the B’rit Chadashah.

This present earth will undergo a massive renovation during a seventy-five day interval between the end of the Great Tribulation and the start of the Messianic Kingdom (see the commentary on Revelation Ey – The Seventy-Five Day Interval). In addition, all the Jews who are a part of the national regeneration of Isra’el at the end of the Great Tribulation (see the commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ) will receive their resurrection bodies (see the commentary on First Corinthians Dv – Our Resurrection Bodies).

As ADONAI answers the believing remnant at the end of the Great Tribulation (53:1-9), He describes the Millennial Jerusalem, which points to the fact that Israel’s past sins could not frustrate His ultimate promises and plans for her. But be glad and rejoice forever in what I will create. The pair of roots for gladness and rejoicing occurs three times in 65:18-19, emphasizing how completely the wonder of the LORD’s creative work will blot all the memory of the former world. For I will create Jerusalem to be a delight and its people a joy (65:18). Jerusalem will be a delight; but it is not that today. It has the Wailing Wall and a lot of unhappy people. The day will come, however, when the people themselves will be a joy to God. The very nature of Jerusalem will be a delight and the very nature of its people will be joy. The new creation and the New Jerusalem will be the perfect setting for His new people.

The LORD continues to give His vision of the Messianic Kingdom to the faithful remnant at the end of the Great Tribulation. Zion will not only be a joy to itself, but also to God. He declared to them: I will rejoice over Jerusalem and take delight in My people; the sound of weeping and of crying, literally screaming, will be heard no more (65:19). The Jerusalem that had so often been a source of grief, disgust and rage will one day bring Him nothing but joy. What a change there is going to be for Jerusalem! This is one of the most touching thoughts in the book of Isaiah.

Never again in the Messianic Kingdom will there be an infant who lives but a few days, or an old man who does not live out his years; he who dies at a hundred will be thought a mere youth; he who fails to reach a hundred will be considered accursed (65:20). This verse describes the existence of life, death, and sin in the Kingdom. Many people are surprised to discover that there is sin in the Millennial Kingdom. But sin and death are precisely what distinguishes the Kingdom from the eternal state. The Kingdom, while more perfect than anything we will experience during our lifetime, will still have the existence of sin and death. The key to grasping this concept lies in understanding Hebrew poetry.

In line one, we learn that never again will there be an infant who lives but a few days. According to the first line there will be no infant mortality in the Kingdom. The reason for this is given in the second line.

The second line will further explain the first line. Or an old man who does not live out his years. Everyone will be allowed to live up to a certain point.

In the third line, he who dies at a hundred will be thought of as a mere youth. In the Kingdom, the one who is considered to have died young is the one who dies at one hundred years old. That is the minimum that all unbelievers will be allowed to live.

The fourth line goes on to explain that the sinner  who reaches (Hebrew: vehachovte, meaning the sinner who reaches) a hundred will be considered accursed. This verse tells us why death is greatly reduced in the Kingdom, but at the same time not eliminated; because death will be for unbelievers only. We should not be surprised that there are those who will not believe in Messiah even though He will be in their presence. Most of His hearers did not believe the first time He came, either.²⁵⁵ The one who dies at a hundred will be the accursed sinner. At the beginning of the Kingdom, most of the people in the world have been killed by the plagues described in the book of Revelation. Most of the people will be resurrected saints with resurrection bodies who will neither marry nor be given in marriage (Matthew 22:30). The Gentiles who survive the Judgment of the Gentiles for their treatment of Isra’el are the ones who will enter and populate the Gentile nations in the Millennium. These are the sheep Gentiles (see the commentary on Revelation Fc – The Sheep and the Goats) who, because of their pro-Semitism, will all be able to participate in and populate the Kingdom.²⁵⁶ They will be marrying and being given in marriage. In their natural bodies they will produce children who will be born with the same sin nature inherited from Adam that we are born with today. Those born in the Kingdom will be given up to their one-hundredth year to accept Messiah. If they do, they will receive their perfect, eternal bodies at the time. But if they do not accept Him by the time they are one hundred they will die. So, death will be greatly reduced because it will be for unbelieving Gentiles only.

In a parallel passage, Jeremiah 31:31-34 tells us that in the Kingdom there will be no Jewish unbelievers. Every Jew will accept Christ when the time comes. Jeremiah 31:34 says: No longer will a man teach his neighbor, or a man his brother, saying, “Know ADONAI,” because they will all know Me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and will remember their sins no more.” Therefore, 65:20 gives us the key concerning life and death in the Kingdom.

As God continues to describe the Messianic Kingdom to the believing remnant He says that it will be a new society characterized by prosperity and longevity. They will build houses and dwell in them; they will plant vineyards and eat their fruit. No longer will they build houses and others live in them, or plant and others eat (65:21-22a). One of the curses for Torah disobedience was that people would never be able to enjoy the fruits of their work (Deuteronomy 28:15-46, especially verse 30; Amos 5:11; Micah 6:15; Zephaniah 1:13). One would build a house, but another would live in it; one would plant a vineyard, however someone else would eat its fruit. One’s own efforts would fail, or would be driven out, or one’s life would be cut off prematurely.

By contrast, Torah obedience would have the opposite effect (Deuteronomy 28:1-14). That is the picture here: For as the days of a tree, so will be the days of My people; My chosen ones will long enjoy to the absolute maximum the works of their hands. They will not toil in vain or bear children doomed to misfortune, literally, for terror; for they will be a people blessed by the LORD, they and their descendants with them (65:22b-23). Instead of tears and frustration there will be smiles and satisfaction. Why? Because the people will be able to enjoy the fruits of their labor. The Messianic Kingdom will be like an enduring tree. Instead of dead chaff being driven by the wind (5:24, 17:13, 29:5, 33:11), or great trees cut down by the axe of God (30:34), the believing remnant will be like trees planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever they do will prosper (Psalm 1:3).

All their prayers will be answered because they will have perfect communication with ADONAI. In fact, the LORD says that before they call I will answer; while they are still speaking I will hear (65:24). The sin nature of the Jews had prevented them from communicating with God in a personal way. But after their national regeneration (Romans 11:26), all godly prayers will be divinely fulfilled even before they have been expressed.

In God’s vision of the Messianic Kingdom, His peace will even extend down to the animals. The wolf and the lamb will feed together, and the lion will eat straw like the ox (65:25a) but dust will be the serpent’s food (65:25a) We are told that all animals will become vegetarians; they will not feed upon each other. This was the state of the animal kingdom in the Garden of Eden before the fall. Animals will be killed to sacrifice during the Kingdom (Ezeki’el 46:2), and man will eat meat as well. So animals will be killed but humans will kill them. But dust will be the serpent’s food (65:25b). In Genesis 3:14, God condemned the serpent to crawl on his belly and eat dust all the days of his life. When that happens the prophecy will be fulfilled and the curse will be truly broken.

The wolf eating with the lamb is not the picture today. If the wolf and the lamb lie down together, the wolf has lamb chops. Not only that, the lion will eat straw. That seems pretty impossible to us today. But if God can make the lion, He can make the lion eat straw. The law of the jungle will be changed to conform to the rule of the King. There will be nothing to hurt or harm and as the LORD says, there will neither harm nor destruction be on all My holy mountain (65:25c). Earlier, Isaiah had said that in the last days the mountain of ADONAI’s Temple will be established as chief among the mountains (2:2a). At the time of the Second Coming, Isra’el will experience some incredible geographical and topographical changes. One of the most striking changes will be the rise of a very high mountain that will become the highest mountain in the world. On top of this mountain will stand the millennial Jerusalem and Temple (Ezekiel 40-43). Here, God’s rule from this mountain and Temple will be preeminent.

My Chosen People Will Inherit My Mountains
65: 8-16

My chosen people will inherit my mountains DIG: Compare 65:8-12 with 10:20-23. What do they have in common? How is the emphasis of each different? What will happen to those who have placed their hope in other gods? What are the four covenants that are the basis of Israel’s final restoration? What geographical and topographical changes will take place in the Land during the Messianic Kingdom? How will the millennial priesthood and sacrifices change? What twelve tribes will be given land? What promises are here for those who have not followed the way of idolatry?

REFLECT: What qualities in 65:13-16 mark the people who receive the curses pronounced by Isaiah? Where do you see that in evidence today? Or will this only be manifested in the distant future? Why do you think so? How can the promises of 65:13-16 become so much a part of you that they can encourage you when you feel spiritually hungry, thirsty, or ashamed? If God is faithful in His promises to Israel, what does that say about His promises to you? What aspects of the Kingdom described here do you see yourself participating in? Why? How?

The fervent prayer of the believing remnant in Chapter 64 is answered by God in Chapters 65 and 66. ADONAI makes it very clear that their sins and unfaithfulness were responsible for the judgment they had endured during the Great Tribulation. But their sins had not frustrated His promises and purposes concerning Isra’el.

There is never a time when Isra’el is in total disobedience. In every dispensation there is always a believing remnant within Isra’el. This is true today. Despite her many sins, God would not totally destroy her because of the believing remnant, which is likened to a cluster of grapes. This is what ADONAI says: As when juice is still found in a cluster of grapes, and men say, “Don’t destroy it, there is yet some good in it,” so will I do in behalf of My servants; I will not destroy them all (65:8). God uses the term servants here to describe the faithful remnant. Remember the cone of Isaiah (to see link click Hl – The Cone of Isaiah); he uses the term servants in three different senses. Sometimes it is Isra’el the whole, sometimes it is Isra’el the believing remnant, and sometimes it is the Servant of the LORD; from the wider to the very narrow. So because of the believing remnant within the nation, God will not destroy them all. That is the principle. And this is still true today. It is the existence of the righteous of the TaNaKh that keeps the nation as a whole alive.

I will bring forth descendants from Jacob and from Judah; those who will possess My mountains; My chosen people will inherit them, and there will My servants live (65:9). The nation of Isra’el will continue to be God’s chosen people and the apple of His eye (Deuteronomy 32:10). This is a major theme and high point of the prophets in the TaNaKh (see my commentary on Isaiah Jf – For Your Maker is Your Husband, the LORD Almighty is His Name). Since ADONAI has the power to raise up old seed from a field of burned-out stumps (6:11-13, 11:1, 53:10), He can bring out from Judah descendants who will possess God’s mountains (or Land).

To spiritualize or allegorize away such a vast amount of the Bible is to confuse the whole discipline of interpretation. There is no reason to spiritualize any of these prophecies any more than there is reason to spiritualize the prophecies concerning the First Coming of Christ, such as the virgin birth, His birth in Bethlehem, His death or His physical resurrection.

There are four components of Isra’el’s final restoration, and each is based on a specific covenant. Each covenant is developed more extensively later in the Scriptures. First, is the regeneration of Isra’el, which is based on the New Covenant (Jeremiah 31:31-34). The fact that Isra’el was to undergo a national regeneration is not confined to the words of the New Covenant alone. There are many other scriptures to support it (Isaiah 29:22-24, 30:18:22, 44:1-5, 45:17; Jeremiah 50:19-20; Ezeki’el 11:19-20, 36:25-27; Hosea 1:10-21, 14:4-8; Joel 2:28-32; Micah 7:18-20; Zephaniah 3:9-13 and Romans 11:25-27).

The second component is the regathering of Isra’el, which is based on the Land Covenant (Deuteronomy 29:1 to 30:20). The regathering of Isra’el back to the Promised Land, following the regeneration, is another high point of prophetic revelation to be found in many of the prophets (Isaiah 11:11 to 12:6, 27:12-13, 43:5-7; Jeremiah 16:14-15, 23:3-8, 31:7-10; Ezeki’el 11:14-18, 36:24; Amos 9:14-15; Zephaniah 3:18-20; Zechariah 10:8-12 and Matthew 24:31).

The third component is the possession of the Promised Land, which is based on the Abrahamic Covenant (Genesis 12:1-3). At the time that the Covenant was first made, Abram was merely told to go to a Land that ADONAI would show him. When he arrived in the Land, God again revealed Himself to Abram (Genesis 12:7), and promised the Land to him and his descendants forever (Genesis 13:14-17). Later, the exact boundaries were given (Genesis 15:12-21). This covenant was reconfirmed through Isaac (Genesis 26:2-5), and Jacob (Genesis 28:13-15). The possession and productivity of the Land was developed further by both the Torah and the prophets (Leviticus 26:40-45; Deuteronomy 30:5; Isaiah 27:12, 30:23-26, 35:1-2, 65:21-24; Jeremiah 31:1-6 and 11-14; Ezeki’el 20:42-44, 28:25-26, 34:25-31, 36:8-15, and 28-38; Joel 2:18-27, 3:18; Amos 9:13). So for the first time in Isra’el’s history, she will possess all of the Promised Land, while the Land itself will greatly increase in its productivity and be well watered, all on the basis of the Abrahamic Covenant.

The fourth component is the reestablishment of the throne of King David, which is based on the Davidic Covenant (Second Samuel 7:11b-16; First Chronicles 17:10b-14). The Messiah holds three offices: prophet, priest and king. However, He does not function in all these offices simultaneously. Rather, the functioning of these three offices is to be carried out in a chronological sequence. During His first ministry on earth at His First Coming, Jesus functioned in the office of a prophet. But this ceased at the time of His death. Since His death and resurrection, and until Yeshua Messiah returns, He is functioning in the office of a priest. This ministry will cease at the Second Coming. Christ has never yet functioned in the office of a king. For Him to do so, there must be the reestablishment of the throne of David upon which He will sit to rule as King over Isra’el and King of the world (Psalm 89:3-4, 29, 34-37; Jeremiah 33:17-26; Amos 9:11-12 and Luke 1:32-33). This ministry will begin at the Second Coming. Therefore, the promises that God made to Isra’el have not been rendered null and void. Isra’el is yet to enjoy all the promises of the four unfulfilled unconditional covenants, each of which points respectively to the four components of Isra’el’s final restoration.

There are also other characteristics of Israel’s final restoration. There are three other points that deal with Isra’el’s final restoration that are not connected with any specific covenant. First, one of the major characteristics of the final restoration will be that Isra’el will be reunited as a nation, never to be divided into separate kingdoms again (Jeremiah 3:18; Ezeki’el 37:15-23). Secondly, she will become the center of Gentile attention (Isaiah 14:1-2, 49:22-23, 61:4-9; Micah 7:14-17; Zephaniah 3:20; Zechariah 8:23). At the time of the restoration, the Jews will no longer be treated with contempt. Instead, they will be treated with reverential respect, for they will be known as the ministers of God. Thirdly, she will be characterized by righteousness, holiness, peace, security, joy and gladness (Isaiah 32:16-20, 35:5-10, 55:12-13 and 61:10-11).

At the time of the Second Coming, Isra’el will experience some incredible geographical and topographical changes. One of the most striking changes will be the rise of a very high mountain that will become the highest mountain in the world. On top of this mountain will stand the Millennial Jerusalem and Temple. There are several passages that describe this Millennial Mountain of the Temple, or ADONAI’s House (Isaiah 2:2-4). Later, Isaiah tells us that this high mountain will become the center of Jewish (Isaiah 27:13) and Gentile (Isaiah 56:6-8) worship. In fact, the Gentiles will bring the people of Israel there (Isaiah 66:20; Ezekiel 17:22-24; Micah 4:1-2). Later, Ezeki’el prophesies how the holy mountain will be the center of Jewish worship in the Millennial Kingdom (Ezekiel 20:40-41). And only in the closing chapters of his book does Ezeki’el fill us in on the details of what the Millennial Temple will be like (see the commentary on Jeremiah Gs – God Shows a Vision of the Millennial Temple).

The LORD spoke through the prophet Ezeki’el when He said: I will make a covenant of peace with the nation of Isra’el; it will be an everlasting covenant. I will establish them and increase their numbers, and I will put My sanctuary among them forever (see the commentary on Exodus Fi – The Sanctuary in the Tabernacle). My dwelling place will be with them; I will be their God, and they will be My people. Then the nations of the world will know that I, God make Israel holy, when My sanctuary, or the Millennial Temple, is among them forever (Ezeki’el 37:26-28). Ezeki’el goes into much more detail about the Millennial Temple later in his book (Ezeki’el 40:5 to 43:27). It will be the center of Jewish and Gentile worship during the Millennial Kingdom.

Ezeki’el 44:1 to 46:24 describes the various regulations concerning the Millennial priesthood and its system of sacrifice. As there are similarities with the commandments of the Torah, there are also some obvious differences. Therefore, the Millennial system of priesthood and sacrifice cannot be seen as merely a reestablishment of the Torah, which permanently ended with the death of Christ. During the Messianic Kingdom a brand-new system will be established. It will contain some old commandments and some new commandments, but it will be instituted for an entirely different purpose (see Db – The Nine Missing Articles in the Messiah’s Coming Temple).

There will be a Millennial river flowing from the Millennial Temple (Joel 3:18; Ezeki’el 47:1-2). It will flow east from the Temple until it passes the eastern gate, then it will head south toward Jerusalem (Zechariah 14:8). There it will divide into two branches. The western branch will flow down the mountain and empty into the Mediterranean Sea (see Ge – Your Eyes Will See the King in His Beauty). The eastern branch will flow to the Dead Sea, which will change it dramatically, being teamed with life (Ezeki’el 47:8-10).

For the first time in Isra’el’s history, the Jews will possess and settle in all of the Promised Land, or Millennial Isra’el. It will be divided among the twelve tribes, but they will be divided differently than those described in the book of Joshua. The northern boundary will extend from the Mediterranean Sea, incorporating much of modern-day Lebanon and parts of modern Syria over to the Euphrates River. The eastern border will move south from the Euphrates River, including the Golan Heights and portions of Syria almost up to Damascus, and continue south to the Jordan River where it will extend to the Sea of Galilee. The border will then run along the Brook of Egypt, the modern Wadie-el-Arish, to the point where it reaches the Mediterranean Sea, that will serve as the western border. The tribes will run from north to south in the following order: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben. The mountain of ADONAI’s House will serve as a dividing line between the seven northern and five southern tribes. Then the five remaining southern tribes are described running from north to south in the following order: Benjamin, Simeon, Issachar, Zebulun and Gad.

While Ezeki’el closes the final section of his book with a short description of Millennial Jerusalem, other inspired writers of the TaNaKh give us more detail. The Psalter tells us that God will establish His beautiful City, where Zion will be glad and rejoice (Psalm 48:1-13). The City of God (Psalm 87:1-7) will be known for its strength and peace as a result of the reestablishment of the throne of David (Psalm 122:1-9, 147:2-20; Isaiah 66:10-14). It will be characterized by holiness, justice and righteousness (Isaiah 1:26-27, 33:20-24, 52:1-2; Jeremiah 31:38-40; Joel 3:17), because the Messiah will reign there (Isaiah 52:7-10; Micah 4:6-8; Zephaniah 3:14-17). Jerusalem will become the center of worldwide attention for the sheep Gentiles (John 10:16) and their descendants (Isaiah 60:10-14; Jeremiah 3:17; Zechariah 8:20-22). The Gentile nations, who in the past afflicted the City of Jerusalem, will, at that time, bow in submission to its authority (Isaiah 62:1-12). Peace and joy will return to Jerusalem (Jeremiah 33:9-11), because God Himself has chosen to rebuild her and dwell there (Zechariah 1:14-17, 2:1-12, 8:1-8). At that time, the City of Peace will finally live up to her name. The golden age of Jerusalem is yet to come (Zechariah 14:20-21).⁴⁴⁰

The fervent prayer of the believing remnant hold up in Bozrah while the armies of the antichrist circle around them in Chapter 64 is answered by ADONAI. There will be a place of safety and rest for them. Sharon will become a pasture for flocks, and the Valley of Achor a resting place for herds, for My people who seek Me (65:10). Sharon is the fertile plain between the mountains and the Mediterranean Sea, stretching from Jaffa to the vicinity of Mount Carmel. By contrast, the Valley of Achor is one of the most barren regions that lead up from the region of Jericho toward the central ridge. It is chiefly associated with the stoning of Achan and his family (Joshua 7:24-26). But even a barren region like the Valley of Achor will turn into a resting place for God’s people. In the final analysis, the destiny of the righteous of the TaNaKh is to survive and inherit the Land.

For those Jews who rejected Yeshua Messiah there was nothing left but judgment. But as for you who forsake the LORD and forget My holy mountain, who spread a table for Fortune and fill bowls or mixed wine for Destiny (65:11). The sin of Jews is seen here before their national salvation at the end of the Great Tribulation. They forsook ADONAI and forgot His holy mountain, they spread a table of food before a false god named Fortune and filled bowls of mixed wine for a false god named Destiny. These are proper names of two gods of the occult that were worshiped for their supposed ability to know the future. To please them, food and drink were set before them.

Because of the Israelites rejection during the time of trouble for Jacob (Jeremiah 30:7), God will say: I will destine you for the sword, and you will all bend down for the slaughter (65:12a). These next four lines of Hebrew text are almost identical with 66:4b. The only difference is that here apostate Jews are in view, and there apostate Gentiles are the target of God’s wrath. For I have called you but you did not answer, I spoke but you did not listen. You did evil in My sight and chose what displeases Me (65:12b). The LORD said that because the apostate Jews had sought to control their own destiny, they are destined to die by the sword. The word for bend down in this verse is a play on words for spread a table in the previous verse. There is an ironic association for them to bend down to spread a table for the false gods and bending over the slaughter block to die by the sword. They refused to listen to ADONAI and deliberately chose to go on sinning (66:4), so the destiny of the faithless Jews will be destruction.

The same distinction is made in the visible church and the true Church. Not everyone who sits in Church is a believer. Who knows? Only the LORD Himself and we cannot judge. When Jesus Christ comes, He will bring to light what is hidden in darkness and will expose the motives of people’s hearts (First Corinthians 4:5). A church or messianic synagogue is merely a place for the wounded of this world to gather together and hopefully meet their God. But sitting in church does not make you a believer any more than sitting in the garage makes you a car. ADONAI knows His true Church (John 10:25-29), and those who are playing church, and as with the Jews, those who believe have eternal life (John 6:37-40), and fellowship with Yeshua Messiah; while those who do not will be sentenced to eternal punishment (Matthew 13:36-43), and separation from God.

ADONAI continues to answer the fervent prayer of the righteous remnant. In a series of beautiful balanced pairings, ADONAI pronounces judgment on sinners by contrasting their spiritual condition with that of those who are truly His servants. My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame (65:13). The Contrasting figures used here are typical for blessing and cursing. To be blessed is to have enough to eat and drink, to have reason to rejoice and sing out of a glad heart (Deuteronomy 28:47; Judges 19:6 and 28, Esther 1:10). To be cursed is to suffer hunger and thirst, to be ashamed and in despair with a broken heart. My servants will sing out of the joy of their hearts, but you will cry out from anguish of heart and wail in brokenness of spirit (65:14). Obedience is what marks the servants of God, no matter what their bloodlines may be. Therefore, ADONAI makes it very clear that their sins had not frustrated His promises and purposes concerning Isra’el.

The contrast between the destiny of the rebels and the servants of the LORD at the end of the Great Tribulation continue here. My chosen (My servants) will use your name as a curse – May Adonai ELOHIM strike you dead! The plural word you since 65:11 suddenly changes to you-singular. Divine judgment will fall individually with its inevitable outcome of death (James 1:13-15). But, in contrast to the name that received a curse, the LORD’s servants (My chosen) will be given another name (Isaiah 65:15 CJB, also see Revelation 2:17c), indicating the gift of a new nature and the inheritance of the promises of ADONAI (Genesis 17:2-8).

The LORD’s chosen people, the Jews, will point unbelieving Gentiles to Messiah during the millennial Kingdom to be saved. While their new name will be important to them (Revelation 2:17), the name of ADONAI will be more important. While the rebels will leave their name as a curse, interestingly enough, the Bible does not say that the name of His chosen servants will be used as a blessing. Rather, their focus will be on the God of truth, Yeshua Messiah. The reputation and character of His chosen people will not draw praise to themselves, but point to Jesus Christ ruling and reigning from Jerusalem. Thus someone on earth who blesses himself will bless himself by the God of truth. And millions and millions of those unbelieving Gentiles will be saved as a result (see 65:20). Thus, when someone on earth who swears loyalty they will swear by the God of truth (65:16a CJB).

At that point Jesus says: I will forgive their wickedness and remember their sins no more, for past troubles will be forgotten, hidden from My eyes (Isaiah 65:16b CJB, Jeremiah 31:34c, Psalm 103:12). The old will have passed away – behold, all things have become new (Second Corinthians 5:17; Revelation 21:5).

Keep Your Distance, Don’t Come Near Me
Because I am Holier Than You
65: 1-7

Keep your distance, don’t come near me because I am holier than you DIG: Who is receiving the grace here? Jews or Gentiles? Who is being temporarily set aside for a time? These verses depict the practice of spiritual adultery. How does God react to these practices? Why did judgment have to come upon Isra’el? Although her sin of idolatry is the focus here, what other sins have led up to judgment (see 59:9-12, 58:3-4, 59:3-4)? How might these sins all stem from the practice of idolatry?

REFLECT: When have you been so caught up with chasing after modern “idols” that you have been unable to hear God calling you? What did it take for Him to finally break through and get your attention? Is there any area of your life today where God is holding out His hands, calling, “Here am I?” How will you respond?

The fervent prayer of the believing remnant in Chapter 64 is answered by God in Chapters 65 and 66. ADONAI makes it very clear that their sins and unfaithfulness were responsible for the judgment they had endured during the Great Tribulation.

Constantly reaching out to Isra’el, ADONAI revealed Himself to those who did not even ask for that revelation. He said: I revealed Myself to Gentiles who did not ask for Me; I was found by Gentiles who did not seek Me. To a nation that did not call on My name, I said, “Here am I, here am I” (65:1). When Isaiah wants to emphasize something, he uses this doubling. Isaiah also quotes Deuteronomy 32:21 which is a parallel to this verse. They made Me jealous by what is no god and angered Me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding. God was going to provoke Isra’el to jealousy by those who are not a people, or the Church. It is not a nationality, or a nation, but is composed of every tribe and language, and people and nation (Revelation 5:9). So the prediction is that the Gentiles will be brought into the Kingdom of God while Isra’el will be temporarily set aside (Romans 11).

When Paul traveled throughout the region of Phrygia and Galatia, they went down to Troas. During the night he had a vision of a man of Macedonia standing and begging him, “Come over to Macedonia and help us” (Acts 16:6-10). However, when he reached Macedonia he didn’t find a man wanting to hear the Gospel, but a woman named Lydia. On the Sabbath, Paul, Silas and Timothy went to the river to find a place of prayer. They sat down and began to speak to the Gentile women doing their washing. One of those listening was a woman named Lydia, who was a worshiper of God. The Lord opened her heart to respond to Paul’s message of salvation, and since they were down at the river she and the members of her household were baptized immediately (see the commentary on Acts, to see link click By – Lydia’s Conversion in Philippi). Therefore, Paul quotes Isaiah 65:1-2 in Romans 10:20-21, showing that the TaNaKh predicted a period of time when the Gentiles would be coming to a saving knowledge of Jesus while Isra’el did not.

Looking back on her long history, ADONAI states that one of the reasons that Isra’el was to be set aside is because of her sinfulness. While the Gentiles had been coming to God, Isra’el had been in rebellion. God laments at the indifference of Isra’el to His calling. The LORD gave the Gospel first to the Jew, then to the Gentile (Romans 1:16). But Isra’el failed to respond. In response to the faithful remnant’s prayers, the LORD said: All day long I have held out My hands to an obstinate people, who walk in ways not good, pursuing their own imaginations (65:2). The phrase held out (spread) my hands is used elsewhere of prayer (Isaiah 1:15; First Kings 8:22). ADONAI wanted His wife to desire Him so much rather than commit spiritual adultery, that it was as if He was praying for her rather than Isra’el praying to Him! God set Isra’el aside only after she rejected Him.

On his first missionary journey, Barnabas and Paul traveled to Pisidian Antioch. On the Sabbath they went to the local synagogue where, as was the custom, they were given an opportunity to give an encouraging message. Well, they caused such a stir that on the next Sabbath almost the whole city gathered to hear them. When the Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying. Then Paul and Barnabas answered them boldly, saying: We had to speak the word of God to you [Jews] first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. For this is what the Lord has commanded us, “I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.” When the Gentiles heard this, they were glad and honored the word of the Lord. And all who were appointed for eternal life believed. The word of the Lord spread through the whole region (see the commentary on Acts Bo – Paul’s Message in Pisidian Antioch). Thus, God predicted a period of time called the Church Age when the Gentiles called on His name, rather than Isra’el.

God points out Israel’s history of spiritual idolatry. A people who continually provoke Me to My very face, offering sacrifices in pagan gardens (1:29, 57:5, 66:17) and burning incense on altars of brick (65:3). As ADONAI looks back at her long history, the LORD points out to the believing remnant that the Jews had continually provoked Him with their spiritual adultery. During Isaiah’s day they had rebelled (1:2-14); during the days of Jeremiah and Ezek’iel idolatry was even practiced in the Temple itself (Ezeki’el 8); the Messiah Himself said to them: Woe to you, teachers of the Torah and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness (Matthew 23:27-28); and during the first three-and-a-half years of the Great Tribulation the Jews had supposedly worshiped in the wicked Tribulation Temple (see Ks – The Rejection of the Tribulation Temple). Consequently, during her long, sad history, Isra’el continually provoked God with her spiritual adultery.

Isra’el was continually involved with witchcraft. Consequently, God addresses them as those who sit among the graves and spend their nights keeping secret vigil (65:4a, also see 8:19). The Jews in the time of Isaiah were guilty of necromancy, or supposedly communicating with the dead through a medium while sitting among the graves! He chastised those who eat the flesh of pigs, and whose pots hold broth of unclean meat (65:4b; 66:3 and 17). In addition, they were guilty of eating grossly unclean food. It is interesting to note that during the Talmudic period and up to today that these types of things have been prevalent among the Jewish people. In the Hebrew prayer book, praying for the dead is still practiced today. There are concepts in Jewish thinking, like the “evil eye” concept, that come out of the occult because there is nothing biblical about it. This is merely a partial list of the reasons for Isra’el’s rejection. One by one, they broke all of the 613 commandments of the Torah.

On the one hand Isra’el have been in a state of disobedience, yet she had a pride that she was holier than others were. She had said: Keep your distance, don’t come near me because I am holier than you (65:5a CJB). We would say, they have a “holier than thou” attitude. Even today secular Jews look down upon messianic Jews and Christians because they think we are involved in polytheism, while they themselves have been involved in spiritual adultery down through the centuries. ADONAI tells the Jews at the end of the Great Tribulation, that as a consequence of their religious arrogance they had become as repulsive and irritating to Him as smoke in My nostrils, a fire that keeps burning all day (65:5b). The LORD’s punishment did come and God’s wrath will be moved against their sin.

See, it stands written before Me, I will not keep silent but will pay back in full; I will pay it back in a righteous and holy manner into their laps – both of your sins and the sins of your fathers, says the LORD (65:6-7a). ADONAI will continue to speak until Israel’s affliction is complete. For all the Jews still alive at the end of the Great Tribulation, judgment will preceded deliverance. In the whole land, declares the LORD, two-thirds will be struck down and perish; yet one-third will be left in it. This one-third I will bring into the fire; I will refine them like silver and test them like gold. They will call on My name and I will answer them; I will say, “They are My people, and they will say, “ADONAI is our God” (Zechariah 13:8-9).

Because they burned sacrifices on the mountains and defiled Me on the hills, I will measure into their laps the full payment of the Great Tribulation for their former deeds (65:7). There is no suggestion that the faithful remnant was punished for the sins of their ancestors. Rather, the point is one of continuity, just as Jesus said to the people of His day, Jerusalem has always killed the prophets and is just about to do so again (Luke 13:34-35). For far too long, Isra’el was just going through the motions of their religious duties, but their hearts were far from God. They practiced wickedness as easily as they practiced the rituals in the Temple. But in reality, they cursed ADONAI.

This was a picture of the Gentiles receiving favor from the LORD, coming to a saving knowledge of Yeshua Messiah, while at the very same time Isra’el has been totally set aside. The consequences of her sin had to be faced. God would pay her back through the judgment of the Great Tribulation for her idolatrous worship.

God’s Plan for Isra’el
65: 1-25

Here we have the divine answer to the prayers and pleas in the preceding chapter. A distinction is made between the loyal servants of ADONAI and the provoking rebels. God describes His plan for Isra’el in Chapter 65 and the rebirth of Isra’el in Chapter 66. In both of these chapters distinctions will be made between the believing remnant within the nation and the nation as a whole as in 63:16. But You are our Father, though Abraham does not know us or Isra’el does not acknowledge us; You, O LORD, are our Father; our Redeemer from of old is Your name. The believing remnant is in a unique position. Abraham does not know this remnant because they are well beyond his time; on the other hand, the nation of Isra’el at the end of the Great Tribulation does not know them either. But as a result of the prayers of the believing remnant we are going to see the tables turned in Chapters 65 and 66. It will be this believing remnant that will find itself to be the true Isra’el, the apple of His Eye (Deuteronomy 32:10b). Chapter 65 is an outline of the plan of God during three periods; the Dispensation of Grace (verses 1-7), the Great Tribulation (verses 8-16), and the Messianic Kingdom (verses 17-25).

All Our Righteous Acts Are Like Filthy Rags
64: 5-12

All our righteous acts are like filthy rags DIG: Why do the Jews realize that they must confess their sin before Yeshua can return? Why does the faithful remnant need mercy? What is the difference between mercy and grace? How does Isra’el confessing her sins in 59:1-15a parallel Isra’el confessing her sins in 63:7 to 64:11?

All our righteous act are like filthy rags REFLECT: Was there a time when all your righteous acts were like dry leaves or filthy rags because you lacked humility or did not call upon the name of the LORD? What did you do? In that case, what hope do you have that He will relate to you with mercy and grace (Romans 3:21-26)? Learning from Isaiah, choose one area of your own prayer life, which might benefit from attention: repentance, faith, zeal, relationship, boldness, humility, contentedness, or concern for God’s honor. How will you strengthen this area?

These verses contain Israel’s prayer at the end of the Great Tribulation that brings about the Second Coming of Christ. The actual words of this prayer are found in four key passages of Scripture, first, in Psalm 79:1-13, secondly in Psalm 80:1-19, thirdly in Isaiah 53:1-9, and 63-7 ending here. Isra’el will finally recognize her hopeless condition. The spiritual scales fall from her eyes and she will see that it was ADONAI bringing her to a place where she could no longer rely upon the antichrist or herself, but instead, the only place left for her to look was up – to Him. You come to help those who gladly do right, who remember Your ways (64:5a). Come is in the perfect tense, showing a future so certain, that Isaiah views it as having already taken place. The believing remnant now remembers that God’s favor in the past was based upon their righteousness (Deut 28). But instead of claiming righteousness, Isra’el confesses that she had continued to sin against God’s ways. And because of her great sin, which continued for centuries, God was justifiably angry (64:5b).

So they ask the question: How can we be saved (64:5c)? The answer is of course, to confess their sin and to cry out to the LORD for mercy (64:8-12). They see themselves as totally unclean. All of us have become like one who is unclean, and all our righteous acts are like filthy rags (64:6a). Unclean was the leper’s cry. It spoke of unfitness for the fellowship of God, and exclusion from His people (Leviticus 13:45). The word filthy here indicates rags that soak up menstrual blood. Bodily fluids were considered a defilement (see the commentary on Leviticus, to see link click Cn – Female Menstrual Uncleanness), because they were the outflow of a sinful, fallen human nature. They will see themselves as very mortal at the end of the Great Tribulation. We all shrivel up like a leaf, and like the wind our sins sweep us away (64:6b). Just as an old, dry shriveled up leaf is helpless before the wind, so we can become captive to sin and are no more able to choose our direction than a leaf in the wind. The sin seems to take on a life of its own (James 1:13-15). We think we can control it, but it ends up controlling us. Even worse, it cuts us off from God. The Psalmist declares that the wicked are like chaff that the wind blows away (Psalm 1:4).

The Israelites also admit that no one calls on Your name or strives to lay hold of You (64:7a). The evidence of their hopeless condition will be that no one is even concerned enough about their spiritual condition to cry out to the LORD for help. Finally, they understand that God has hidden His face from them, and made them waste away because of their sins (64:7b). Rabbi Shaul wrote about how God gives sinners over to the sin they have chosen (Romans 1:18-24). So all their best thinking had gotten Isra’el was a covenant with the antichrist who had the faithful remnant pinned down at Bozrah (63:1-6). It took a lot of pain and suffering but at last she had a moment of spiritual clarity and confessed her sin of rejecting Yeshua Messiah (64:5-7). After admitting her sin, she will then cry out for mercy (64:8-12).

LORD, You have cared for us, your children, as a loving Father, providing discipline, direction, and encouragement. When earthly fathers fail us, You remain steadfast, molding us with Your everlasting love.

The final part of the prayer by the faithful remnant is a confession of trust in the LORD. But now, ADONAI, You are our Father. We are the clay, You are the potter (Romans 9:20-21); we are all the work of Your hands (64:8 CJB). When the remnant finally has spiritual eyes to see, they will be like obedient children, and as submissive as clay (29:16, 45:9). She sees God as her Father and herself as the work of His hand. He is the Potter, the one who creates. When a man makes a pretty vase, in a sense, he is the father of it because he created it. The LORD is Israel’s Father in the sense that He is responsible for her existence. It is as though the believing remnant were saying to God, “Although our sin cannot be denied, neither can the fact that You are our Father.

Paul makes this distinction in his speech in Athens: For in Him we live and move and have our being. As some of your own poets have said: We are His offspring. Therefore, since we are the LORD’s offspring, we should not think that the divine being is like gold or silver or stone – an image made by man’s design and skill (Acts 17:28-29). From the Bible, we understand that ADONAI is our Father by creation, but mankind lost that image. You and I can become the children of God (John 1:12) only through adoption (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith). All the people in the world are not brothers and sisters. There are only two families in the world; the family of God and the family of Satan. If you aren’t in one, you’re not in the other. You will either be eternally blessed or eternally condemned depending on which spiritual family you are in.

But then the believing remnant will pray for ADONAI’s anger to cease and to look upon them as His own. They will ask forgiveness of their iniquities: Do not be angry beyond measure, O LORD; do not remember our sins forever. Oh, look upon us, we pray, for we are all your people (64:9). The faithful remnant had already suffered the wrath of God for the last three-and-a-half years of the Great Tribulation. Two-thirds of them had died (Zechariah 13:8). Now they plead for mercy that their well-deserved discipline not be carried out beyond measure. This is a major theme in Isaiah. God’s judgment will fall on sinful people; there is a point where it cannot be averted. Nonetheless, judgment is not an end to itself. Its ultimate purpose is to restore the of people of ADONAI to purity (4:2-6, 30:18-22, 54:7-8). Therefore, the faithful remnant, like the psalmist who said: Hear my voice when I call, O LORD; be merciful to me and answer (Psalm 27:7), will pray that God remembers them in light of His unending love, not in light of their unending sin (79:8).

ADONAI wants us to be just like Jesus. Isn’t that good news? You aren’t stuck with today’s personality. You aren’t condemned to be the thing that you dislike about yourself the most. You are tweakable. Even if you’ve worried each day of your life, you don’t have to worry the rest of your life. So what if you were born to be negative. You don’t have to die that way.

Where do we get this idea that we can’t change? Where do we get the statements like, “It’s just my nature to worry,” or “I’ll always be pessimistic. I’m just that way.” Well who says? Would we talk like that about our bodies? “It’s just my nature to have a broken leg. I can’t do anything about it.” Of course not. If our bodies fall apart, we look for help. Shouldn’t we do the same with our hearts? Shouldn’t we seek first aid for our sour attitudes? Can’t we ask for treatment for our selfish tirades? Of course we can. Jesus can change our hearts. He wants us to have a heart like His.

Earlier, Isaiah declared that Jerusalem would no longer be spoken of as abandoned or the LORD’s land be spoken of as desolate, but rather Zion would be called My delight is in her and the Land married (62:4a). Here, the believing remnant is acknowledging the fact that Jerusalem had been made desolate by the Gentile nations after three-and-a-half years warfare between the Jews and the antichrist (Kh – The Eight Stage Campaign of the Battle of Armageddon: the Fall of Jerusalem), and between the antichrist and ADONAI. Your sacred cities have become a desert as a result of the attacks from the antichrist; even Zion is a desert, Jerusalem a desolation. Our holy and glorious Temple, where our fathers praised You, has been burned with fire, and all that we treasured lies in ruins (64:10-11). As a result, the Temple was still defiled.

All the hopes and anxieties of the faithful remnant are finally summed up in two questions: After all this, O LORD, will You hold Yourself back? Will you keep silent and punish us beyond measure (64:12)? The word after suggests a chronological order of time . . . like, after these things happened. But the Hebrew word after means in response to such events. Can God keep silent in light of the fact that the Gentiles have devastated the Land and the Temple? In that Isra’el had confessed her sins in general and her national sin of the rejection of Yeshua in particular, could ADONAI keep silent after all this? The answer is no.

Therefore, the events of Chapter 62:1 through Chapter 63:6 are going to be brought about by Israel’s national confession of sin. The remnant will declare that God’s sacred cities have become a desert; even Zion is a desert, and even Jerusalem had become a desolation. But back in Chapter 62:4, the LORD had said that Isra’el would no longer be called Abandoned, but will be called My delight is in her. So the change from Abandoned to My delight is in her, is going to come about by Isra’el’s national confession of sin and the Second Coming of the Messiah.

Come Down to Make Your Name Known,
and Cause the Nations to Quake
64: 1-4

Come down to make your name known, and cause the nations to quake DIG: Why is the plea necessary? What is the believing remnant asking Messiah to do? What earthquake does Isaiah point to? How do we know these events are sure to take place? What was the LORD waiting for? What else needs to be done?

REFLECT: Where in your prayer life now do you wish God would do something? Who is waiting on who? Do you think you are waiting on ADONAI, or is He waiting on you? How does that affect your prayers? If you were in the same position as the believing remnant at the end of the Great Tribulation, how urgent would your prayers be? How urgent is your prayer life now? What is the difference?

These verses contain Isra’el’s prayer at the end of the Great Tribulation that brings about the Second Coming of Christ. The actual words of this prayer are found in four key passages of Scripture, first, in Psalm 79:1-13, secondly in Psalm 80:1-19, thirdly in Isaiah 53:1-9, and lastly here. They will plead for forgiveness and implore ADONAI to return for two days, then on the third day (Hosea 6:1-3), Messiah comes back with the title deed to the earth in His hand (see the commentary on Revelation, to see link click Ce – The Lion of the Tribe of Judah, the Root of David has Triumphed). The plea continues from 63:7. The believing remnant cries out: Oh, that You would rend the heavens (the sky is pictured as a piece of cloth that He would tear) and come down, and make His presence known in such a way that the mountains would tremble before You (64:1)! Zechariah 14 clearly points out that a major earthquake will accompany the Second Coming. The reason for the plea is to ask that the armies of the world who are gathered against Him will quake before Him. Isaiah uses the prophetic tense. That is, an event that is so sure to happen that God sees it as already having taken place.

As when a fire sets twigs ablaze and causes water to boil, come down to make Your name known to your enemies and cause the nations to quake before You (64:2)! Throughout the Bible, from Genesis 3:24 through Revelation 20:9, fire is intimately associated with the presence of the holy God. In no book is that more true than this one (4:5, 6:6, 9:5, 10:16, 29:6, 30:27 and 30, 31:9, 33:12 and 14, 66;15-16, 24). Just as fire makes water boil, so the presence of God will make the nations tremble. Today the Gentile nations are not conscious of the existence of ADONAI. However, as the end of the age approaches I think there will be a very real consciousness that the LORD is getting ready to break through. There was that consciousness throughout the world at the time of the birth of Christ, and several Roman historians have called attention to that fact. This is always the purpose of God’s self-revelation; that the world might know Him.

Then there is a reference to the past. For when you did awesome things (Exodus 15:11, 34:10, Deuteronomy 4:11-12, 10:21; Second Samuel 7:23; Psalm 106:22) that we did not expect, You came down, and the mountains trembled before You when God gave the Torah (64:3). The same thing will happen when He returns at the end of the Great Tribulation (see Kh – The Eight Stage Campaign of Armageddon: The Victory Ascent Upon the Mount of Olives). After the actual fighting is completed, Yeshua will physically place His feet upon the Mount of Olives. With the seventh bowl completed, a voice cries out: It has happened. This declaration will be followed by convulsions of nature including the greatest earthquake ever to occur in the history of the earth (Zechariah 14:4b-5). This will cause the city of Jerusalem to split into three divisions.

The principle is this: Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides You, who acts on behalf of those who wait on Him (64:4). This reveals that the LORD and only the LORD acts on behalf of those who wait on Him (25:9, 30:18, 33:2, 40:31). Remembering this, the believing remnant would ask God to act on their behalf. They had waited long enough. In truth, they had waited for far too long. It was time, and Isra’el is God’s timepiece. Paul understood the urgency of that day when he wrote: And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light (Romans 13:12).

In addition, Paul quotes this Isaiah 64:4 in First Corinthians 2:9, when he said: No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love Him. In the next verse he goes on to say: But God has revealed it to us by His Spirit (First Corinthians 2:10). Verse 9 is obviously a quote from Isaiah, but verse 10 tells us that in our day Ruach ha-Kodesh will reveal things to us. But those during the Great Tribulation, will have to wait until Messiah comes back. ADONAI was waiting for Isra’el to repent, and that is exactly what they do next.

Return for the Sake of Your Servants,
the Tribes of Your Inheritance
63: 15-19

Return for the sake of your servants, the tribes of your inheritance DIG: Who is the remnant? Where are they? Why? How are they different now than in the past? What has changed their attitude toward God?

REFLECT: When you pray, do you express to ADONAI the full range and intensity of your emotions (joy, anger, sorrow, doubt, fear)? Or do you go through the motions? Have you ever wanted to say something like, “Lord, return for the sake of Your servants?” Why? Why not?

These verses contain Isra’el’s prayer at the end of the Great Tribulation that brings about the Second Coming of Christ. The actual words of this prayer are found in four key passages of Scripture, first, in Psalm 79, secondly in Psalm 80, thirdly in Isaiah 53:1-9, and lastly here. As the armies of the antichrist close in around them, one third of the Israelites, those that are left (Zechariah 13:8), will cry out to Jesus Christ to return and save them.

When the Israelites left Egypt at the time of the Exodus, Pharaoh’s army bore down on them. God had told Moses: I will harden Pharaoh’s heart, and he will pursue them. But I will gain glory for Myself through Pharaoh and all his army, and the Egyptians will know that I am the LORD (Exodus 14:4). As Pharaoh approached, the Israelites looked up, and there were the Egyptians, marching after them. They were terrified and cried out to ADONAI (Exodus 14: 10). But they did so in unbelief. They said to Moses, “Was it because there were no graves in Egypt that you brought us to the desert to die” (Exodus 14:11)? Moses answered the people, “Do not be afraid. Stand firm and you will see the deliverance God will bring you today. The Egyptians you see today you will never see again. The LORD will fight for you; you need only to be still” (Exodus 14:13).

The Israelites at the end of the Great Tribulation will face the same situation, but this time they will respond in faith. The LORD will again fight for them; they only need to be still. As they cry out to Jesus Christ, they say: Look down from heaven and see from Your lofty throne, holy and glorious. Where are Your zeal and your might? Your tenderness and compassion are withheld from us (63:15). They begin to pray for God to look down from heaven and take note of their situation. They appeal for ADONAI to use His zeal and might as He did in the past. Their wish was that the mighty acts of the Exodus (Exodus 14:26-31; Deuteronomy 4:32-38; Psalm 44:1-2) be repeated at the time of Isra’el’s final restoration. They plead to God to show His tenderness and compassion toward Isra’el as He had in the past.

This is an appeal for mercy to God as Father, Abba, and redeemer, recalling His compassionate dealings with Jacob in the past. In Egypt He claimed: Isra’el is My firstborn (Exodus 4:22), pledged Himself to redeem you with an outstretched arm (Exodus 6:6-7), and declared that His name the God of Abraham, Isaac and Jacob, was eternally true (Exodus 3:15). But You are our Father, though Abraham does not know us or Jacob acknowledge us (63:16a). Although they had been blinded by their sin and not been following in the teaching of the Torah, ADONAI was still their Father and Redeemer.

You, ADONAI, are our Abba, Father (63:16b): The relationship we have with our Father is one of intimacy and familiarity, awe and respect, obedience and delight. Our Father loves to hear us call His name. He takes great delight in us and when we are troubled, He will quiet us with His loving arms. What a privilege it is to be a child of God.

The concept of God the Father in the TaNaKh was never used individually, only collectively as a group or a nation (Deuteronomy 32:6 and Isaiah 9:6). But they even felt cut off from the nation. Although every good Jew calls Abraham their father, they will feel like even Abraham would not know them because of their unfaithfulness. Two thirds of the nation of Isra’el throughout the Great Tribulation will be apostate (Zechariah 13:8-9). Yet even though they felt like Abraham would not know them and Jacob would not acknowledge them because of their unfaithfulness, they knew ADONAI was their Father from ancient times. He has proven Himself to be faithful to them in the past. Would He now let His people perish from the face of the earth? Would He allow Satan the final victory? Would He allow His name to be put to shame? Certainly not. He will do whatever is necessary to protect and preserve the great name He has made for Himself.

He is also their Go’ali, or their Redeemer. They cry out: Our Redeemer from of old is Your name (63:16c). What was the relationship of the remnant to God? The one third that will remain faithful to ADONAI will begin to make their plea for Yeshua Messiah to return. Why, O LORD, do you make us wander from Your ways, and harden our hearts so we do not revere you (63:17a)? This is not an attempt to lay the blame for their sin on God, rather a recognition that their guilt is such that He had no option but to drive them from Him because He is a holy God who cannot tolerate sin in His presence. Likewise, harden our hearts does not blame the LORD for their sin. We must remember ADONAI hardened Pharaoh’s heart only after the Egyptian king hardened his own heart (Exodus 9:12).

But they are not finished yet; they have one more basis for appeal: Return for the sake of Your servants, the tribes that are Your inheritance (63:17b). This is the ancient language of the Exodus and the conquest of the Land by Joshua. Yes, God might have given them the Promised Land as their heritage, but they were His heritage (Deuteronomy 4:20), the apple of His eye (32:10)! Could ADONAI now refuse to rescue His people, His heritage, in their time of need? This is the prayer of intercession, the passionate entering into the needs of those for whom we are praying, and a storming of the gates of heaven with every tool we can use. Why? Because God is callous and uncaring? No, because we are callous and uncaring, and until our passion is in some small way connected to the great passion of the LORD, His power is in some way restrained. This seems almost unimaginable, but the testimony of history and of Scripture confirms it.²⁵⁴

For a little while Your people possessed Your holy place, but now our enemies have trampled down Your sanctuary (63:18). The final reason that they were pleading for Jesus to return and to save them will be because of the Abomination of Desolation in the wicked Tribulation Temple (Dani’el 11:31 and Second Thessalonians 2:1-4). They had signed a seven-year covenant with the antichrist (Dani’el 9:27) when everything seemed to be going smoothly before the Great Tribulation began. But after three and a half years, the antichrist set up an image of himself in the Most Holy Place and demanded to be worshiped as God (see the commentary on Revelation, to see link click Dn – All Inhabitants of the Earth will Worship the Beast). They thought they had been offering sacrifices to God, but they had only been fooling themselves. As a result, their enemies had trampled down their phony sanctuary (Revelation 11:1-2). So they plead that ADONAI would forgive and save them by returning.

We are Yours from of old; but You have not ruled over us, and we have not been called by Your name because of our sin (63:19). But if He did not return and save them, what would the world say about Him? The world would surely conclude that the stories about Isra’el’s glorious past were lies. They would say that the LORD had never ruled over Isra’el; they would say that Isra’el had never been truly called by God’s name. Is this what ADONAI wants? Does He want the world to have this false impression? Of course not. Then what is the implied solution? First, confess their sin (First John 1:8-10), then plead for the Second Coming.

At that point they completely surrender to ADONAI. This should be the attitude of every believer today – complete yielding to God. Most of us are afraid to give the LORD the steering wheel of our lives because we are afraid He will be hard on us. He wants to be gentile with us if we will give Him a chance. But we must never forget that He is also a holy God of judgment. He is the Lion of the Tribe of Judah (Revelation 5:5) who is coming to the earth to trample the winepress of His wrath (63:3-6). He is not trying to scare you; He is trying to save you from the wrath that is to come.

In All Their Distresses He Too Was Distressed,
and the Angel of His Presence Saved Them
63: 7-14

In all their distress He to was distressed, and the Angel of His presence saved them DIG: What are the many good things God has done for the house of Isra’el in the past? What do these verses express about God’s relationship to Israel? What might Isaiah mean in 63:10 (see Psalm 78:17-22)?

REFLECT: What is the “exodus experience” that you fondly recall in your life when it was clear that the LORD was working in you? How do you feel now when times of spiritual emptiness occur? Does it encourage or discourage you to recall the past? Why?

These verses contain Isra’el’s prayer at the end of the Great Tribulation that brings about the Second Coming of Christ. The actual words of this prayer are found in four key passages of Scripture, first, in Psalm 79, secondly in Psalm 80, thirdly in Isaiah 53:1-9, and lastly here. Here the believing remnant, at the end of the Great Tribulation, looks back on God’s past dealings with Isra’el and His extension of His mercies to them.

God’s dealings with Isra’el have never been on the basis of merit, but always on the basis of His compassion and many kindnesses. Here the believing remnant remembers back and says they will tell of the kindness of ADONAI (God the Father), the deeds for which He is to be praised, according to all the LORD has done for us – yes, the many good things He has done for the house of Isra’el, according to His compassion and many kindnesses (63:7). Kindnesses is the plural of chesed, meaning God’s pledged love for His people; here plural, to intensify and amplify, a love that never changes and contains every aspect of true love. The fourth example of the Trinity of the Godhead in the TaNaKh is found in the context of this passage that deals with a summary of the Exodus. The other three examples are found in 42:1, 48:12-16 (this is the clearest example) and 61:1. Within the context of this passage, only three Persons are mentioned.

In love ADONAI identifies with His people. He said: Surely they are My people, children who will be true to Me. Love cannot be seen to be love until it does something for the loved one. And here, God loved not merely in His heart or words, but in action. So He became their Savior (63:8). When the LORD entered into a covenant relationship with Isra’el, His hope was that because they were His people, they would be true to Him. And because He had hoped that Isra’el would be true children, He became their Savior. The means by which He did this was to bring them out of Egyptian bondage.

Isaiah describes what it was like for God when Isra’el was in bondage to the Egyptians. In all their distress He too was distressed. ADONAI Himself participates in the sufferings of His people. And the Angel of His Presence (God the Son) saved them (63:9a). A second Person is mentioned here. Earlier in the TaNaKh this angel was called the Angel of the LORD. And whenever this expression is used it means the Second Person of the Trinity, Jesus Christ.

This Person was very active in the Exodus and is mentioned a number of times. In Exodus 3:1-5 this angel was responsible for the calling of Moses. In Exodus 14:19 it was this angel who separated the Jewish army from the Egyptian army all night long with the pillar of cloud. This brought light for the Jewish army and darkness for the Egyptian army and prevented the Egyptian army from attacking that night. In Exodus 23:20-23 we are told that this angel was responsible for bringing Isra’el into the Promised Land. Interestingly, God told Moses: Do not rebel against Him; He will not forgive your rebellion, since My Name is in Him. Therefore, He cannot be a common angel because He has the power to forgive sins. He is also mentioned in Exodus 32:34 and 33:1-2 regarding His responsibilities in bringing Isra’el into the Promised Land. His Presence is said to be in Isra’el’s camp (Exodus 33:14-15). In His love and mercy He redeemed them (see the commentary on Exodus, to see link click Bz – Redemption); He lifted them up and carried them all the days of old (63:9b). This Angel of His Presence is the same as the Angel of the LORD, who has the name of ADONAI Himself. Notice in 63:9 that it was this Angel who was responsible for saving them and for redeeming them not on merit, but on the basis of His love and mercy.

But how did Isra’el respond? Was God’s hope in 63:8 fulfilled? No. For even in the days of the wilderness wanderings they rebelled and grieved His Ruach (63:10a). The Hebrew is emphatic; they all rebelled against Him. A third Personality is the Ruach Ha’Kodesh (The Spirit of God) mentioned three different times: First: Yet they rebelled and grieved His Ruach. Second: Where is He who set His Ruach among them (63:11b)? And third: Like cattle that go down to the plain, they were given rest by the Ruach Ha’Kodesh (63: 14a). In this passage, the three personalities are clearly in view. There are not less than three, and there are not more than three. However, in Jewish theology the Ruach ha-Kodesh is viewed as some sort of force from God. How can we tell from this verse that He is dealing with someone who must have a personality? Because He is able to be grieved. You cannot grieve a force. When they grieved His Ruach, the result was that He turned on them and He became their enemy and He Himself fought against them (63:10b). Isra’el’s rebellion turned God from friend into foe (James 4:4).

Why did God turn and become their enemy, and fight against them? Does that sound like what a loving God would do (see 34:2)? In Joshua we learn when God declares something devoted to destruction (Joshua 6:18), we must obey His wishes and have no part in it. But if we, like Achan (Joshua 7:1-26), touch, become one with, partake of, that which is devoted to destruction, then we become devoted to destruction. Stated another way, if we reject the sacrifice, we become the sacrifice.

The Israelites at the end of the end of the Great Tribulation find themselves hunted down to be slaughtered by the antichrist and the world. They will find themselves in desperate straits and begin to reflect on their glorious past. Then His people recalled the days of old, the days of Moses and His people (63:11a). It will be as if they are asking, “ADONAI, are you still in the miracle business? Are you still the One who did all those glorious things in the past?” They ask a series of questions:

First: Where is He who brought us through the Red Sea and divided the waters before us to gain for Himself everlasting renown (see the commentary on Exodus Ci – The Waters Were Divided and the Israelites Went Through the Sea on Dry Land) with Moses, the shepherd of His flock, leading the way (63:11b, 12b-13a)? Could the LORD who had once provided a Moses for His people provide still another through the house of David as He had promised (9:7, 11:1, 32:1, 55:3-4)?

Second: Where is He who set His Ruach among them (63:11b) (Numbers 11:24-30)? The Bible teaches that God the Father put His Ruach among the nation of Isra’el, as well as the Angel of His Presence. Therefore, the entire Trinity, God the Father, the Angel of His Presence, and the Ruach Ha’Kodesh, was responsible for the Exodus. Could Isra’el yet again have Spirit-filled leadership (59:21)?

Third: Who sent His glorious arm (the overwhelming might of God) of power to be at Moses’ right hand (63:12a)? If the arm of the LORD was present with Moses before Pharaoh, surely the same glorious arm will be present again in the power of the Spirit of God at the end of the Great Tribulation.

Like a horse in open country, they did not stumble; like cattle that go down to the plain, they were given rest by the Ruach Ha’Kodesh (63:13b-14a). Being freed from Egypt was like giving a horse free rein in open country or like letting cattle graze on a wide plain. As God gave them rest and guidance, His reputation was made known. This is how you guided your people to make for you a glorious name (63:14b). The implication is that because ADONAI demonstrated His hesed for Isra’el in the past, and had done all those wonderful things to glorify His name, could He not do so again. Of course He could, and on that basis there will be hope while they wait for the blessed hope – the glorious appearing of their great God and Savior, Yeshua the Messiah (Titus 2:13).

So the believing remnant, being in the city of Bozrah, surrounded by all the armies of the world gathered against them, suddenly begin to realize that the reason for all the problems that the Jews have faced over the centuries is a result of their rejection of the Messiah. As a result, they begin praying this penitential prayer, which will bring about the Second Coming.

Isra’el’s National Confession of Sin
63:7 to 64:12

One of the three purposes of the Great Tribulation is to break the stubbornness of the Jewish nation (Dani’el 11-12 and Ezeki’el 20:34-38). It is through the crucible of the Great Tribulation, the distress that it brings being compared to childbirth, that Isra’el will be brought to repentance. These verses contain Isra’el’s prayer at the end of the Great Tribulation that brings about the Second Coming of Christ. The actual words of this prayer are found in four key passages of Scripture, in Psalm 79, in Psalm 80, in Isaiah 53:1-9, and here.

The Jewish leadership rejected Christ. The rabbis taught that when Moses came down from Mt. Sinai he not only brought down the Written Law, or the Ten Commandments, but he also brought down the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law). Before the time of Christ the Oral Law was held to be equal, if not more important, than the Torah. Therefore, the rabbis taught that when the Messiah came, He would not only believe in the Oral Law, but would participate in the making of new Oral Laws. It was no surprise that for every one of the 613 Laws of Moses found in the Pentateuch, the Pharisees had made up 1,200 oral laws. That was the real reason they rejected Him. He had rejected their manmade Oral Law or the tradition of the elders (Matthew 15). But the professed reason they rejected Him was on the basis of being demon possessed. They could not deny His miracles. But they did not believe He was the Messiah. So the only conclusion they would come to was that He was demon possessed. So when the Pharisees, who came down from Jerusalem said: He is possessed by Beelzebub (Satan)! By the prince of demons He is driving out demons (Matthew 12:25; Mark 3:22; Luke 11:17-22 and John 7:20), the people also rejected Him.

The Jewish people had also rejected Messiah. When Yeshua was before Pontius Pilate, the Roman governor of Judea, it was his custom at the Passover to release a prisoner chosen by the crowd. At that time they had a notorious prisoner, called Barabbas. So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ? For Pilate knew it was out of envy that they had turned Yeshua over to him. But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed. “Which one do you want me to release to you? asked the governor?” “Barabbas,” they answered. “What shall I do, then, with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!” “Why? What crime has He committed?” asked Pilate. But they shouted all the louder, “Crucify Him!” When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said, “It is your responsibility!” All the people answered, “Let His blood be on us and on our children.” Then Pilate released Barabbas to them. But he had Yeshua flogged, and handed Him over to be crucified (Matthew 27:15-26).

Therefore, both the Jewish leadership and the Jewish people of the first century rejected Messiah. But here we see the national confession of sin by the believing remnant. This is the second version of this prayer. We saw the first version in 53:1-9. Yeshua will not return again until He is asked to do so by the Jewish leadership and the believing remnant that are alive at the end of the Great Tribulation (also see the commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ). At that point the eight stage campaign of Armageddon will begin (see the commentary on Revelation Ex – The Eight Stage Campaign of Armageddon).

However, before we move on, there is a valuable lesson for us to learn. The Bible teaches that if we claim to be without sin, we deceive ourselves and the truth is not in us. But if we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness. How can this be so? Because the blood of Jesus, His Son, purifies us from all sin (First John 1:7b-9). This is what will happen at the end of the Great Tribulation with the nation of Isra’el. On that day when they confess their sin, a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity (Zechariah 13:1). And the same can happen to you today. Do you want a fountain of blessing to be opened to you and cleanse you from your sin and impurity? Just confess your sins to Him right now.

The Eight Stage Campaign of Armageddon

According to the Bible, great armies from the west and the east will gather and assemble on this plain in the Valley of Armageddon. As the antichrist and his armies approach Jerusalem, God will intervene and Jesus Christ will return to rescue His people Isra’el. The Lord and His angelic army will destroy the armies, capture the antichrist and the false prophet, and cast them alive into the fiery lake of burning sulfur (Rev 19:20).

In a sense, Armageddon is a battle that never really takes place. That is, it does not take place in accordance with its original human intent. Its human purpose is to gather the armies of the world to execute the antichrist’s “final solution” to the “Jewish problem.” This is why Yeshua Messiah chooses this moment in history for His return to earth, to thwart the antichrist’s attempted annihilation of the Jews and to destroy the armies of the world. It seems only fitting, in light of mankind’s bloody legacy, that the return of Christ should be precipitated by a worldwide military conflict against Isra’el. Thus, history is moving toward Armageddon.²⁵² Here, then, are the eight stages of this coming Campaign of Armageddon taken from Arnold Fruchtenbaum’s landmark book, The Footsteps of the Messiah.²⁵³

1. The Gathering of the Armies of the Antichrist: This stage will begin with the sixth bowl of judgment recorded in Revelation 16:12-16. With the outpouring of that bowl, the Euphrates River will be dried up. This drying process will be for the purpose of making it easier for the antichrist to assemble his forces for the Armageddon Campaign. Armageddon is a combination of two Hebrew words that mean, the mountain of Megiddo. Megiddo was strategically located on the western end of the Valley of Jezreel (Josh 17:16). The Bible nowhere refers to this valley as the Valley of Armageddon. So what is known as the Valley of Armageddon for many believers is actually the biblical Valley of Jezreel. No fighting takes place there. Here the armies of the world will gather for the purpose of destroying all the Jews still living at that time. This will be the program of the counterfeit trinity, but they will unwittingly accomplish the purpose of the triune God.

2. The Destruction of Babylon: Today Babylon is beginning to be rebuilt. One day it will be rebuilt and become the political, economic, and religious capital of the world (Zechariah 5:5-11). With the armies of the antichrist out of Babylon, the sheep Gentiles of the Tribulation (see the commentary on Revelation, to see link click Fc – The Sheep and the Goats) take the opportunity to destroy his capital city. Although there are many more, we will limit ourselves to several important passages in Isaiah and Jeremiah regarding the destruction of Babylon.

The prophecies of Chapters 13 and 14, and of Jeremiah 50 and 51 regarding the destruction of Babylon have never been fulfilled in the manner required by the Bible. The Babylon of past history died out slowly and was inhabited again in other generations. But the Babylon of the Great Tribulation will suffer sudden destruction. The means of destruction is explained in 13:1-5. Isaiah saw the gathering of many people in his prophecy against Babylon. The first stage saw the gathering of the forces loyal to the antichrist and Babylon; however, the second stage will see the gathering of those who wish to destroy Babylon. The details of this destruction are given in 13:6 to 14:23. It is extremely important to realize that Babylon has never been destroyed in the manner described by in the Bible. The context of 13:6-22 clearly puts the destruction of Babylon during the time of the Great Tribulation. In addition, Babylon’s destruction is connected with the final redemption of Isra’el in 14:1-2. Babylon will be like Sodom and Gomorrah in that it will be uninhabitable for any human (13:19-22). In fact, unlike other nations, Babylon will have no surviving remnant.

Jeremiah 50 and 51 also give clear details regarding the destruction of Babylon. Jeremiah 50:9-10 tells of a gathering army and then in 11-16, the graphic destruction of Babylon. Once again, this annihilation is so final that Babylon will be uninhabitable for any human. According to Jeremiah 50:39-40, it will be like Sodom and Gomorrah. And in Jeremiah 50:41-42, the prophet speaks of gathering many people against Babylon and the chapter ends in verses 45-46 with God’s decree against Babylon and the Gentile nations’ distress over the destruction of their world capital. An even more detailed description of the fall of Babylon occurs in Jeremiah 51. Babylon’s negative influence on other nations will cause God to judge her according to Jeremiah 51:7-9, and judgment will be especially severe due to Babylon’s persecution of the people of Isra’el. Because Babylon led the world to ruin, Messiah will now ruin her (Jer 51:25-26). This will bring about rejoicing from the faithful remnant and will be viewed as God’s vengeance against Babylon for her abuse of the Jews in Jeremiah 51:48-49. Jeremiah’s destruction of Babylon closes with a summary of the obliteration of Babylon.

There are two indications, both in Jeremiah, that the antichrist will not be present in Babylon when it is destroyed (Jeremiah 50:43 and 51:32). The very fact that he will have to be told that Babylon is destroyed, points to the conclusion that he will not be there when it falls. Otherwise, he would not need to be told. Then, where is he? While he was gathering with the armies of the world in the Valley of Jezreel, his enemies took the opportunity to destroy his capital city.

Before Babylon is destroyed, ADONAI will give five warnings to the Jews still living in Babylon to flee the city before it is too late. All the warnings are in the book of Jeremiah. The first is in Jeremiah 50:6-8, and the second is in Jeremiah 50:28. Those Jews who escape from Babylon will run away to Bozrah. The destruction of Babylon will be God’s vengeance on Babylon for their abuse of His people and His Temple. As the fugitives and refugees arrive from Babylon, they announce the destruction to the Jews living there (Jer 50:10 and Jer 51:45). These are the third and fourth warnings. The fifth and last warning is Jeremiah 51:50. Therefore, the Jews living in Babylon will be given warning to flee. They will fervently make their way to Bozrah.

The unexpected devastation of the world’s political, economic, and religious capital of the world will cause great anguish on the earth, but not in heaven (Rev 18:9-24). For when Babylon is destroyed, it means that the Second Coming of Jesus Christ is close at hand, and along with it, the regeneration and restoration of Isra’el.

3. The Fall of Jerusalem: Although his entire army is intact when he receives the news that Babylon has fallen, the antichrist does not move east to demolish his enemies. At this point Satan controls him, and he is fixated on the annihilation of the Jews; the final solution that Hitler was unable to accomplish. So, instead of moving east, the antichrist and his army move south against Jerusalem from the Valley of Jezreel (Zechariah 12:2-3, 14:1-2). All the armies of the world will converge against the Jews in Jerusalem. Once again the City will fall into the hands of Gentiles. Half of the Jews will be made slaves and the other half will remain in the city to await their fate (Zechariah 14:2-4).

Because the LORD will greatly energize the Jews, the antichrist and his army will not have an easy time of it. They will suffer heavy losses. God will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves (Zechariah 12:3). The temporary empowerment of the Jews is described in Zechariah 12:4-9 and the battle is further described in Micah 4:11-5:1. Although the Jewish forces prove very formidable, the antichrist, his army, and the armies of the world prevail. After their victory, his soldiers will ransack the houses and rape the women of Jerusalem (Zechariah 14:2). With this, the third stage ends.

4. The Armies of the Antichrist Descend on Bozrah: The main concentration of Jews will be in Bozrah, in the land of Edom, in what today is Jordan. Satan continues to control the antichrist and as far as he is concerned, the main objective of the Campaign of Armageddon is to eradicate the Jews; the armies of the world move from Jerusalem to Bozrah as recorded in Jeremiah 49:13-14. “I swear by Myself,” declares the LORD, “that Bozrah will become a ruin and an object of horror, of reproach and of cursing; and all its towns will be in ruins forever.” I have heard a message from ADONAI: An envoy was sent to the nations to say, “Assemble yourselves to attack it! Rise up for battle!” So the nations of the world gather at Bozrah to destroy the remnant of Isra’el that will be gathered there (Micah 2:12). With the completion of the fourth stage, the last three days of the Campaign of Armageddon, begin the ending of the Great Tribulation.

5. The Regeneration of Isra’el: Because of the rejection of the messiahship of Yeshua by the nation of Isra’el, there is a condition that must be met before Messiah will return to establish His Kingdom. The Jews and the Jewish leaders must ask Him to come back. There must be a national regeneration and acceptance of the Messiahship of Jesus Christ. For this to happen, two conditions must be met. First, there must be a confession of Isra’el’s national sin (Leviticus 26:40-42; Isaiah 53:1-9; Jeremiah 3:11-18; Hosea 5:15), and secondly, a pleading for Messiah to return (Zechariah 12:10; Matthew 23:37-39).

First, there must be a confession of Isra’el’s national sin. With the armies of the antichrist surrounding the city of Bozrah, the Campaign of Armageddon will begin its last three days according to Hosea the prophet: Come, and let us return to the LORD; He has torn us to pieces but He will heal us; He has injured us but He will bind up our wounds. After two days He will revive us; on the third day He will restore us, that we may live in His presence. Let us acknowledge the LORD; let us press on to acknowledge Him. As surely as the sun arises, He will appear; He will come to us like the winter rains, like the spring rains that water the earth (Hosea 6:1-3). It is at that time that the leaders of Isra’el will finally recognize the reason why the Great Tribulation had come upon them. Whether this will be done by the study of the Scriptures, or by the preaching of the 144,000 (Revelation 7:1-8), or by the two witnesses (Revelation 11:1-13) is not clearly stated. In reality, it will probably be a combination of these things. But the leaders will come to a realization of the national sin in some way. Just as the Jewish leaders once led the nation to the rejection of the messiahship of Jesus, they will then lead the nation to the acceptance of His messiahship by issuing the call of Hosea 6:1-3.

The second facet leading to the Second Coming is the pleading of Isra’el for the Messiah to return and save them from their predicament of having the world’s armies, intent on their destruction, gathered outside of Bozrah. The pleading of the Jews for their Messiah to save them is described in Zechariah 12:10 to 13:1. This pleading will not be confined to the Jews of Bozrah but will include the Jews still in Jerusalem. It will begin with the confession of the national sin, and then they will plead for His return to save them from their plight. They plead for the One they have pierced. This will be the result of the outpouring of the Ruach Ha’Kodesh (Joel 2:28-32). Regeneration is the work of the Spirit of God, and here the nation of Isra’el still alive at that time will be regenerated, creating some dramatic manifestations in their midst (Joel 2:28-29). This will be accompanied by wonders in the heavens as well (Joel 2:30-32). The result of all this is that the Jews of Jerusalem will be delivered and escape as well as the remnant of Bozrah (Isa 64:1-12; Ps 79:1-13 and 80:1-19). In conclusion, during the fifth stage, Isra’el, as a nation, will be regenerated and saved after two days of national confession of sin. On the third day (Hosea 6:1-3) they will plead for the Second Coming of Yeshua Messiah (see the commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ).

6. The Second Coming of Christ to Bozrah: Yeshua will return at the Jewish request for Him to do so. The initial place of His return will not be the Mount of Olives as is traditionally thought, but the place known as Bozrah (Isa 34:1-7, 63:1-6; Hab 3:3; Micah 2:12-13). Zechariah declares that: ADONAI will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem shall not become greater than that of Judah (Zec 12:7). With His return to the remnant of Isra’el at Bozrah, Jesus will indeed save the tents of Judah first before saving the Jews of Jerusalem. The term tents points to temporary dwelling places rather than permanent housing. The fact that Judah is living in tents shows that her home is temporarily elsewhere. The elsewhere is Bozrah. Revelation 19:11-16 describes the manner of His return.

7. The End of the Fighting at the Valley of Jehoshaphat: Today the world is uncomfortable with Jesus Christ being a righteous warrior. That is why Christmas is more popular than Easter. At Christmas we see a little helpless baby in a manger, but at Easter we are forced to look at the God-man dying for our sins. Before the fall of Jericho, Joshua had an encounter with a theophany, or the preincarnate Yeshua Messiah. Now when Joshua was near Jericho, he looked up and saw a man standing in front of Him with a drawn sword in His hand. Joshua went up to Him and asked, “Are you for us or our enemies?” “Neither,” He replied, “but as Commander of the army of the LORD I have now come.” Then Joshua fell facedown to the ground in reverence, and asked Him, “What message does my lord have for His servant. The Commander of the LORD’s army replied, “Take off your sandals, for the place where you are standing is holy.” And Joshua did so (Joshua 5:13-15). The fact is that Jesus is the Commander of the army of the LORD. He had the Israelites walk around Jericho seven times, while ADONAI fought the battle alone. The same will be true when the Arm of the LORD (51:9, 52:10, 53:1 and 59:1), Jesus Christ Himself, will defeat the armies of the world alone.

Revelation 19:17-20 deals with Christ as the righteous warrior, for we see Him defeating Satan’s armies in what is often called “the Battle of Armageddon,” but in reality is the War of the Great Day of the LORD of heaven’s angelic armies (Revelation 16:14 CJB). Armageddon means Mount of Slaughter. This war will take place in a single day, and the battle of Armageddon will be just one of the battles of that war. Actually, this war will encompass more than just the Valley of Megiddo (Jezreel), but as we shall see, it will cover practically all of the land of Palestine. The battle starts at Bozrah and will continue all the way back to the eastern walls of Jerusalem which overlook the Kidron Valley, also known as the Valley of Jehoshaphat.

Among the very first casualties of the battle will be the antichrist himself. Having ruled the world with great power and spoken against the true Son of God, the counterfeit son will be powerless before Messiah (Habakkuk 3:13b). The ease with which Christ will slay the antichrist is described by Paul in Second Thessalonians 2:8, And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. The one who has claimed to be God, the one who has been able to perform all kinds of miracles, signs and wonders, the one who exercised all authority of Satan as he ruled the world, will be quickly dispensed with by the word of the Righteous Warrior. The arrival of the antichrist into hell is described in 14:3-11. And later Isaiah describes the fate of his dead body on the earth in 14:16-21. The antichrist and the false prophet will spend a thousand years in the lake of fire (Rev 20:14-15) together before the end of the Millennium. The unsaved that die prior to this time are cast into Hades, a place of torment, but not into the lake of fire, which is reserved for those who have rejected Jesus Christ. The rest of the wicked dead will be judged at the Great White Throne Judgment (see the commentary on Revelation Fo – The Great White Throne Judgment) and follow the antichrist, the false prophet, and Satan into this eternal torment.

After the death of the antichrist, the slaughter of his army will continue. The Commander of the LORD’s army will continue marching through the Land in indignation, as if treading the winepress of His wrath, causing blood to be sprinkled on His garments. Zechariah 14:12-15 describes the manner in which this massive army will be destroyed. This carnage will continue all the way back to Jerusalem, coming to an end in the Valley of Jehoshaphat as Joel 3:12-13 states. The nations that have gathered against the Jews (Joel 3:9-11) will now find themselves being slaughtered by the King of the Jews. The blood from this encounter with the living God will run about one mile wide and one hundred and eighty miles long, from the Valley of Jezreel in the north of Isra’el, to Bozrah in the south and will literally reach to the horses’ bridles (Revelation 14:20). A sea of humanity will become a sea of blood. Because they did not accept the sacrifice of Messiah’s blood on the cross, they became the sacrifice. Their blood will practically cover the length of Isra’el, and when this battle comes to an end in the Valley of Jehoshaphat, so does the seventh stage of the Campaign of Armageddon.

8. The Victory Ascent Upon the Mount of Olives: After the actual fighting is completed, there will be a victory ascent upon the Mount of Olives described in Zechariah 14:3-4a. Then the LORD will go forth and fight against those nations as He fights in the day of battle. And in that day His feet will stand on the Mount of Olives, which faces Jerusalem on the east. Here the Lord is seen fighting against the nations that had gathered against the Jews. It is only after the fighting that His feet will stand on the Mount of Olives.

Along with this victory ascent, a number of cataclysmic events will occur as the Great Tribulation comes to an end. These cataclysmic events will be a result of the seventh bowl of judgment described in Revelation 16:17-21, and the fact that Christ will physically place His feet upon the Mount of Olives. With the seventh bowl, a voice cries out, It has happened, because the seventh bowl brings the Great Tribulation to a definite end. This declaration will be followed by convulsions of nature including the greatest earthquake ever to occur in the history of the earth (Zec 14:4b-5). This will cause the city of Jerusalem to split into three divisions, while the city of Babylon will suffer the full wrath of God. Many geographical changes will take place and hail will fall weighing about 100 pounds each. Not only will Zion be split in three divisions, but also the Mount of Olives will be split into two parts creating a valley running east and west. This newly formed valley will provide a way of escape for the Jewish inhabitants of Jerusalem from the earthquake that will destroy the City. In this way the Jews of Zion will be rescued following the deliverance of the Jews in Bozrah.

Another cataclysmic event that will take place at this time is the blackout described in Matthew 24:29. The earthquake and the blackout are both described in Joel 3:14-17. All this will happen on the same day, the multitudes slaughtered in the Day of the LORD in the Valley of Jehoshaphat, the blackout, and the earthquake. But a refuge will be provided for the Jews to escape, by means of the valley cutting through the Mount of Olives spoken of by Zechariah. With these cataclysmic events, the Great Tribulation and the Campaign of Armageddon will come to an end.

The Second Coming of Jesus Christ to Bozrah
63: 1-6

The second coming of Jesus Christ to Bozrah DIG: Edom (symbolic for God’s enemies) means red. What might the symbols here mean? Whose blood is it? How is this the opposite of the salvation coming to Jerusalem? What does this picture of God as warrior add to the other images of Him in 62:1-12? How does the divine Warrior here in 63:1-6 parallel the divine Warrior in 59:15b-21? What does He mean when He says: The year of My redemption has come?

REFLECT: Does this scene seem harsh or righteous to you? Does it worry you or give you comfort? Why? Where do you think you will be when this scene plays itself out? Why do you think the world rejects this message? How do you feel about Jesus as a divine Warrior (Joshua 5:1315; Numbers 21:14)? Isaiah 60:1 to 63:6 portrays what the coming Kingdom of God will be like. It will include judgment of those who rebelled against Him. Is this comforting or disturbing to you? Why?

Heaven connects with earth.

This passage forms an independent oracle on the final triumph of God over Isra’el’s enemies, which is preliminary to the redemption. The image presented is one of the most impressive and awe-inspiring in the TaNaKh and it is difficult to say which is most to be admired, the dramatic vividness of the vision, or the discretion which conceals the actual work of slaughter and concentrates the attention on the Divine Hero as He emerges victorious from the conflict. A solitary and majestic figure, in blood-red clothing, is seen approaching from the direction of Edom. A question of surprise escapes from the prophet’s lips as he sees the singular and startling apparition; and a brief reply comes from afar. The Hero is none other than the God of Isra’el.

Once again the single-handed aspect of the Messiah’s Second Coming is shown (59:15b-29). A watchman (see 62:6) is standing at some high point in Jerusalem looking to the southeast to Bozrah (the modern-day Buseirah). It is located about 25 miles southeast of the southern end on the Dead Sea in what is today Jordan. It was an important city in Edom and was a sheep-herding center. The name means grape-gathering.

The watchman sees a very graphic figure coming toward him from the land of Edom and the city of Bozrah (in Hebrew) or Petra (in Greek). The origin of the Second Coming is Bozrah (34:1-7). Habakkuk also brings this point out. God came from Teman (Ta-MAUN), The Holy One from Mount Paran (Habakkuk 3:3). Teman is just north of Bozrah towards Jerusalem. So for Jesus to get to Jerusalem, God would have to come from Teman. Teman and Mount Paran are both in the vicinity of Bozrah and are located in the same Mount Seir. The watchman asks: Who is this coming from Bozrah, from Edom (63:1a)?

The Bible clearly pinpoints the beginning of the Second Coming at the city of Bozrah. But why Bozrah? Because that is where the believing remnant will be hiding in the last days (Micah 2:12-13), which is why the antichrist and the armies of the world are drawn to Bozrah. Satan knows that Isra’el is the apple of His eye (Deuteronomy 32:10) and he knows Scripture (Matthew 4:1-11). So he and his armies are drawn, like a fish with a hook in their mouths to Bozrah to destroy the Jews once and for all (Jeremiah 49:12-13). But this would not be a permanent home for the believing remnant; it was a temporary home. That is why Zechariah 12:7 to 13:1 says that the LORD will save the tents of Judah first. In other words, when Jesus Christ comes back a second time, He will come to Bozrah first, saving the believing remnant, before going to Jerusalem through Teman.

The watchman enters into a discussion with this fast approaching figure. He asks: Who is this coming from Edom, from Bozrah, with His garments stained crimson. The Hebrew word for red is of the same root as Edom, therefore red (adom) is a wordplay on Edom (edom). A winepress was usually a shallow pit with a hole on the side leading out to a container. As individuals trampled on grapes in the press, the juice flowed through the hole into the container. Obviously some juice would also splatter on the workers’ clothes. The watchman continues to ask: Who is this, robed in splendor, striding forward in the greatness of His strength (63:1b-c)?

The divine Warrior answers: It is I, speaking in righteousness, mighty to save (63:1d). Who is this Person? The One whose constant characteristic is speaking what is righteous. The idols cannot do this for they do not know either the past or the future (43:9). Only One has the power that is mighty to save. This is an important point. These verses are ultimately not about judgment or destruction – they are about salvation. Because the enemy is destroyed, His people are delivered (52:7-12). What did the watchman see? He saw the arm of the LORD (59:1), Yeshua Messiah marching toward Jerusalem. The salvation that was announced in 62:11 will then be seen.

But now the divine Warrior has approached close enough for the watchman to see more details. He noticed that His clothing, though brilliantly shining with the Sh’khinah glory, is nevertheless stained with blood. That raises the second question. Why are your garments red, like those of one treading the winepress (63:2)? In Isaiah’s day, people would get into the winepress barefooted and trample out the grapes. The red juice would spurt out the ripe grapes and stain their garments. The Hebrew actually reads: Why is there such redness in your garments? In Revelation 19:13 we are also told that He is dressed in a robe dipped in blood. Several commentaries say that the blood Christ is stained with is His own blood that had been shed for the believing remnant. But this is not His own blood, but that of the enemy.

Next, we learn that He has come from the trampling of the nations, or defeating the antichrist and the armies of the world. He did it all by Himself. The Warrior’s answer to the question above begins here and continues through verse 6. There was no one to help Him in His awful task. Earlier He had said: I saw that there was no one, I was appalled that there was no one to intervene but Me; so My own arm worked salvation for Me and My own righteousness sustained Me (59:16). So Jesus declared again: I have trodden the winepress alone; from the nations no one in the whole world was with Me (63:3a). Yeshua Messiah was alone on the cross, and He will be alone in His judgment. How would it be possible for the millennial Jerusalem to exist? Only because Messiah made it possible.

The watchman sees that there is blood on His beautiful garments just as if He had trampled the winepress. The word blood here is nesah, meaning squirting blood. We are told clearly that two armies will return with Him. One is an angelic army (Matthew 16:24), the other is the army of believers (Jude 14-15; Revelation 19:14a). But neither the angles nor believers participate in any of the fighting. The image used here is the treading of the winepress. Jesus Christ declared: I trampled them in My anger and trod them down in My wrath; their blood spattered My garments and I stained all My clothing (63:3b).

God’s wrath is also pictured as being like a winepress. He attacked the enemies of His people and trampled them under foot like grapes, so that their lifeblood has spurted out and spattered His garments. This imagery is used in Haggai 2:16, and also in Revelation 14:19-20 where the final treading of the nations is viewed as the treading of the grapes in the great winepress of God’s wrath. They were trampled in the winepress outside the City, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia or about 180 miles or 300 kilometers (see my commentary on Revelation, to see link click Ex – The Eight Stage Campaign of Armgeddon).

Now comes the explanation: For the day of vengeance was in My heart, and the year of My redemption has come (63:4). But doesn’t all this carnage merely suggest a heavenly tyrant out of control? Is this not blood lust? No! But what about the word vengeance? Doesn’t that convey a mean spirit of revenge and bitterness? It might if it were by itself, but the parallelism in the context of the verse speaks volumes. What is the vengeance about? Payback? No, its about redemption, about breaking the power of sin and evil so that those who are held captive can go free. The very thing that Isaiah prayed for in 62:12 is now being fulfilled when Messiah says: The year of My redemption has come.

I looked, but there was no one to help, I was appalled that no one gave support; so My own arm worked salvation for Me, and My own wrath sustained Me (63:5). This verse reemphasizes that Christ will fight alone. There was no one else in the world that could help. There is no one else in the world that can save Jerusalem from the invading armies of the antichrist. Therefore, God’s own arm worked salvation for the Jews. This is the ninth and last of nine references to the arm of the LORD in Isaiah (30:30 and 32, 40:10, 50:2, 51:5 and 9, 52:10, 53:1, 59:1 and 16, 62:8). His own wrath sustained Him during this campaign.

The results are seen. Messiah says: I trampled the nations in My anger (63:6a). Paul records a similar thought: and then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power. For He must reign until He has put all His enemies under His feet (First Corinthians 15:24-25). After capturing five Amorite kings, Joshua summoned all the men of Isra’el, and he said to the army commanders who had come with him, Come here and put your feet on the necks of these kings. So they came forward and placed their feet on their necks.

This is a form of public humiliation of defeated enemy leaders and was usually the climax of warfare in the ancient Near East. When the statue of Sadam Hussein was brought down in front of an international audience, the people trampled it and hit it with their shoes to show their contempt for him. The monuments of ancient Egypt, Assyria, and Persia give numerous illustrations of the custom of conquerors trampling on the vanquished. In the cave at Beit el Walley in Nubia is a hieroglyphic description of Ramses II trampling on his enemies. It reads, “Kol, the strange land, is beneath your sandals.” At the foot of a wooden mummy case in the British Museum are painted the soles of two shoes, and on each is the figure of a man with his arms and hands tied behind him, and his feet tied at the ankles. In this helpless state he is supposed to be trampled on by the wearer of the shoes. It was a very expressive illustration of mingled triumph and contempt. These customs strikingly illustrate the text and numerous parallel passages (Ps 8:6, 110:1, 119:118; Isaiah 14:19, 25:10, 28:3 and 18; Lam 1:15, 3:34; Dan 8:13; Micah 7:10; Malachi 4:3; Luke 21:24; Rom 16:20 and Hebrews 10:29).251

The Lion of the tribe of Judah, the Root of David, has triumphed (Revelation 5:5). Here Ha’Shem says: In My wrath I made them drunk and poured their blood on the ground (63:6b). The lifeblood shed and therefore His wrath was decisively finished. To those who do not fully understand the true nature of ADONAI, verses like this seem contrary to the character of ADONAI. They believe that the LORD is love, and that is true. The LORD is love. But if a person rejects Christ, the sacrifice, he or she becomes the sacrifice. On the cross, God the Father poured out His wrath on God the Son as a punishment for sin (53:5). So anyone who rejects His sacrifice is cursed. This is what we see in the Second Coming, a world who has rejected Messiah being held accountable. Those who reject this truth only want to see the LORD as love because they want to be able to sin with no accountability. The truth does not set them free, they choose to believe a lie, and in the end they will spend eternity apart from Christ and His love. Then He will say to those on His left: Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels (Mattityahu 25:41). Their death is only the result of refusing to avail themselves of His death.

Therefore, Isaiah has given a vision of how his prayer and the angels’ prayer of Chapter 62 is going to be fulfilled. These verses describe how salvation will come, how His reward is with Him, how His judgment is with Him, and how He will save His redeemed ones. However, it is a clear teaching of Scripture that the Second Coming cannot occur until the Jewish people ask for it. That is what Isaiah describes next.

You Will Be Called Sought After,
the City No Longer Deserted
62: 10-12

You will be called sought after, the city no longer deserted DIG: What time period is the prophet writing about here? How is the concept of a highway used in the book? What does Isaiah mean when he says that exiles of Israel from the four corners of the earth? How are the people prepared? Why is a proclamation necessary? What will be the reward for faithfulness? What will be the judgment for rebellion? How will Zion be different? What words are used to picture a restored relationship?

REFLECT: Some people think God’s wrath is an idea only seen in the TaNaKh. How would you respond to that idea in light of Revelation 19:11-16? How do you feel about this as a description of Jesus Christ (also see Romans 2:5-9 and Second Thessalonians 1:6-10)? Do you have a personal relationship with Yeshua Messiah (to see link click Jd – Yet It Was the LORD’s Will to Crush Him and Cause Him to Suffer).

Given the certainty of the promises of ADONAI in 62:1-9, what should the people do? They needed to act on their faith and get ready. The prophet calls for preparation to be made for the return of the King at the beginning of the Messianic Kingdom. This has been the theme of the book, especially from 40:1 onward. The image of the highway serves this point very well (11:16, 35:8, 49:11). It has been the means by which the Israelites return home from the four corners of the earth. In 11:11-12, the Hebrew word for corners in this phrase is kanaph. It is translated in a variety of ways; however, it generally means extremity. It is translated borders in Numbers 15:38. In Ezeki’el 7:2 it is translated four corners, while in Job 37:3 and 38:13 it is translated ends. There are many ways in which the Ruach Ha’Kodesh could have said corner: pinoh is used in reference to the cornerstones; paioh means a geometric corner; ziovyoh means right angle; krnouth refers to a projecting corner; if the LORD wanted to convey the idea of a square, four-cornered earth, the Hebrew word paamouth could have been used.

It is doubtful than any observant Jew would ever have misunderstood the true meaning of kanaph. For about 2,000 years, religious Jews have faced the city of Jerusalem three times daily and chanted the following prayer: Sound the great shofar for our freedom, raise the banner for gathering our exiles, and gather us together from the four corners of the earth in our own Land.

First, there is a preparation for the return of the people. And whenever Isaiah gets excited about something he uses the doubling because it conveys a sense of urgency. Pass through, pass through the gates (62:10a)! Isaiah has used this literary device several times from Chapter 40 on (40:1, 51:9 and 17, 52:1 and 11, 57:14, and here in 62:10 and 65:1). Quickly the people are to prepare themselves for His coming. Build up, build up the highway! Remove the stones or any other hindrances. Raise the banner, for the Gentile nations are to be informed that King Messiah is coming to Zion (62:10b). Isaiah has used the concept of the banner before in Chapter 11. There Isaiah dealt with Messiah’s relationship with the Gentile nations during the Messianic Kingdom (see the commentary on Revelation Fk – Gentiles in the Messianic Kingdom). The prophet said that Jesus will be the center of Gentile attraction: In that day, the Root of Jesse will stand as a banner for the Gentile nations . . . and gather the exiles of Isra’el from the four corners of the earth (11:10 and 12).

Secondly, a proclamation is given. When the Lord arrives a proclamation will be given throughout the ends of the earth that He is Isra’el’s Savior (63:11a). They are to hear of what God has done for Zion so they can send her children back to her. As they were once called to raise a banner to attack Isra’el (5:26), so at the end of the age the coming of Jesus Christ will again be a banner. See, I will beckon to the Gentiles, I will lift up My banner to the peoples; they will bring your sons in their arms and carry your daughters on their shoulders (49:22). But during the Millennial Kingdom, instead of hostility they will bring gifts (see Jv – The Attraction of the Gentiles).

Thirdly, salvation comes. Say to the Daughter of Zion, “See, your salvation comes! The salvation pledged in 56:1 is imminent. See, His reward is with Him, and His recompense or the fruit of work accompanies Him” (63:11b). The Hebrew word for salvation is Yeshua. He is salvation itself, and when He comes the Gentile nations must know that the Messiah is present in Zion. Therefore, God the Father is announcing the coming of God the Son. For the believers there will be reward, the garments of salvation (61:10), but for the unbelievers there will be only judgment (see the commentary on Revelation Fo – The Great White Throne Judgment). At that time, the Daughter of Zion will no longer have to pretend to be something great (3:16-23), for ADONAI will give her His beauty as a gift in the sight of all the Gentile nations.

Fourthly, the results will be a restored relationship. The Israelites will be called the Holy People, the Redeemed of the LORD; and you will be called Sought After, the City No Longer Deserted (62:12). All four of the terms used here – Holy People, Redeemed of the LORD, Sought After and the City No Longer Deserted – are terms pointing to a relationship. He will have a restored relationship with the people of Zion first, and consequently, a restored relationship with the Gentile nations because the Gospel is the power of God for the salvation of everyone who believes: first for the Jews, then for the Gentile (Romans 1:16).

The people of Isra’el cannot be called holy today. Only a small believing remnant is redeemed. Jerusalem is a secular, forsaken city right now, but a day will come when things are different. The experience of God’s salvation will transform Isra’el spiritually and the Promised Land physically. At that time the people will be called holy and the Land will be greatly desired. What a glorious future it will be.

I Have Posted Watchmen on Your Walls
They Will Never Be Silent Day or Night
62: 6-9

I have posted watchmen on your walls they will never be silent day or night DIG: Normally, watchmen were guards who kept a lookout for enemies approaching their city, but what is the purpose of the watchmen on the walls of Jerusalem? What are these watchmen unlike those seen in 56:10? What are they calling out for the LORD to do? Why will they have no rest?

REFLECT: Is there anything you want so much that you will neither rest, nor give God a rest, until you see it come to pass? What does this mean for your prayer life? How might the prayer to establish Jerusalem relate to the request in the Lord’s prayer, Your Kingdom come, Your will be done (Matthew 6:10)? If you prayed that prayer consistently and sincerely, how might that begin to affect your priorities? Your perspective on life? How might it lead you to prepare the way for God’s Kingdom?

I, ADONAI, have posted watchman on your walls, O Jerusalem (62:6a). God has set watchmen on the walls of Jerusalem to remind Him constantly of His promises to the City; for He has sworn that never again shall it be plundered by enemies or strangers, but it will enjoy the fruits of its labor in security and peace. Here we have a second group praying for Isra’el’s restoration (the first being the believing remnant) in light of God’s promises in Chapters 60 and 61. These watchmen on the walls of Jerusalem pray for that same goal.

We learn that they will never be silent day or night (62:6b). The fact that they have been praying since the days of Isaiah and will continue to pray until the Messianic Kingdom is established must mean they cannot be human. They can only be angels and are God’s remembrances. The Hebrew word is mazkir meaning, one who reminds. During the days of Isaiah, there were officials whose duty it was to keep records and to bring to the attention of the king anything that needed to be accomplished (Second Samuel 18:6; First Kings 4:3 and Isaiah 36:3). In Second Kings 18:18 the noun is actually translated recorder. Here then ADONAI, the heavenly King, is reassuring His people with imagery familiar to them that He will not forget what He has promised to do. This is the modern Hebrew word for secretary. So the LORD Himself has set up a special group of angels that function in the same way. They have the duty of keeping God’s attention on the fact that He has made a commitment to the final restoration of Isra’el and they are to continually remind Him of His commitment until it has been accomplished.

One might ask why God would need to be reminded of His promises, but that is to read the imagery in an overly literal way. ADONAI is asserting that He will never forget what He has promised, no matter how dark the days may become between the hour the prophet speaks it and the day of its fulfillment. To make that point again (he had made it earlier in 49:15-16), Isaiah uses the imagery of the court. God will not forget, but just to be sure we have that same confidence, He lets us know through Isaiah that He has appointed angelic remembrances whose sole duty is to say, “Sir, don’t forget what you have said about Jerusalem.” Will He forget? Obviously not. Not only will He not allow Himself to rest, for He who watches over Isra’el will neither slumber or sleep (Psalm 121:4), neither will He allow those angels to rest until the day when His vision for a redeemed Isra’el is fully accomplished.²⁵⁰ So in a sense these angelic remembrances are more for our comfort than for His memory. To that end they who call on the LORD, will get no rest, and give Him no rest until He establishes Jerusalem and makes her the praise of the earth (62:6c-7).

Lastly, we see the results of their prayer. When God restores Isra’el and Jerusalem, her produce will no longer be given to her enemies. ADONAI has sworn by His right hand symbolizing personal intervention, and by His mighty arm symbolizing the power to be employed in the deliverance of Isra’el from her captors (62:8a). This is the eighth of nine references to the arm of the LORD in Isaiah (30:30 and 32, 40:10, 50:2, 51:5 and 9, 52:10, 53:1, 59:1 and 16, 63:5). It is not surprising that God confirms what He is saying with an oath that only depends on one thing alone, His own strength and faithfulness represented by His mighty arm. As a result, it is on the Messiah Himself that ADONAI stakes the validity of His promises.

How secure will the City be when God’s promises are fulfilled during the Messianic Kingdom? So secure that the curses for disobedience (Deuteronomy 28:15-68) will never apply again. Never again will I give your grain as food for your enemies, and never again will foreigners drink the new wine from which you have toiled; but those who harvest it will eat it and praise the LORD, and those who gather grapes will drink it in the courts of My sanctuary during the Millennial Kingdom (62:8b-9a). These verses confirm all that has been promised or implied from 61:10 to 62:7.

Those who gather the grapes will drink it in the courts of the LORD’s Millennial Temple (62:9b). So in 62:1-5 it was the prophet who was praying for Isra’el’s restoration in light of God’s promises, in 62:6-9 we see that angels are praying for that goal, and in Romans 10, Rabbi Shaul was praying for that goal. And we should be praying towards that goal as well. This longing is contagious. The thirsty soul longs to drink of the peace of Jerusalem. Therefore, pray for the peace of Jerusalem: May those who love you be secure (Psalm 122:6). ADONAI places great importance on praying for the peace of Jerusalem. The prophets do it, apostles do it, angels do it, certainly we should do it as well! Part of the model prayer that Yeshua taught us to pray was, Your Kingdom come. So we should be praying for His Kingdom to come, and part of that would be to make Yerushalayim the praise of the earth.

You Will be a Crown of Splendor in the LORD’s Hand,
a Royal Diadem in the Hand of Your God
62: 1-5

You will be a crown of splendor in the LORD’s hand, a royal diadem in the hand of your God DIG: What is ADONAI’s intent for the Israelites? What does each new name indicate about God’s new relationship with His people (62:4, 12; also see 60:14, 18)? Why is a new name so important for Zion? What names and words have been associated with her in the past? Why? Why will they no longer be appropriate? What does the picture of marriage communicate about God’s relationship to His people Isra’el (compare 62:5 with 61:10)? How does Jerusalem, the Wife of the LORD (60:1-22) parallel to Jerusalem, the Wife of the LORD here?

REFLECT: Of the new names ADONAI gives to the people He saves, which one means the most to you right now? Why? Do you normally tend to think of God’s relationship with you as that of a bride to her waiting bridegroom? Or a judge to a criminal? Why? How does each picture affect your view of Him? Of yourself? What does it mean to you personally that the LORD keeps His promises to Isra’el?

Isaiah will not be silent until Zion’s cause is vindicated, her fame and glory are universally acknowledged, she and her children are reunited, and God rejoices over her as a bridegroom rejoices over his bride. The reason Jerusalem can’t have peace today is because her Messiah is not there; there will be no peace until the Prince of Peace comes (9:6b).

For Zion’s sake I, ADONAI, will not keep silent; for Jerusalem’s sake I will not remain quiet until her righteousness shines out like the dawn and her salvation is like a burning torch (62:1). Isaiah’s prayer is based on God’s promises in Chapters 60 and 61. In those chapters the LORD clearly spells out what He intends to do on behalf of Isra’el as a nation and Jerusalem in particular. And He has spelled out the exaltation of Jerusalem in the Millennial Kingdom. But knowing all that ADONAI intends to do for Isra’el and Jerusalem does not keep Isaiah from praying to that end. In Romans 9 we learn that although God is sovereign and in control of the events that come to pass according to His will, He not only ordains the end but also the means. And among the means are the prayers of believers. So on the basis of God’s promises, Isaiah prays for the fulfillment of the LORD’s promises in Chapters 60 and 61. The result of the prayer, in 62:2-5, is the restoration of the abandoned and desolate City.

Next, Isaiah emphasizes Jerusalem’s righteousness when that day comes. He says: The nations will see your righteousness and all kings your glory (61:2a). How will her glory be seen? Her new name will reflect her new character. You will be called by a new name that the mouth of the LORD will bestow (61:2b). A new heart, a new position, a new earth and a new righteousness demand a new name. In the ancient Near East names often signified one’s anticipated or present character. So Jerusalem’s having a new name means it will have a new righteous character. This will solely be the work of God because the very mouth of ADONAI will have spoken it. Isaiah does not tell us this new name in his day. But the prophet Ezeki’el revealed it over one hundred years later when he prophesied about Jerusalem during the millennial Kingdom saying: And the name of the City from that time on will be: THE LORD IS THERE (Ezeki’el 48:35).

The uniqueness of Isra’el was the fact that ADONAI dwelt in her midst. His continued presence, however, was her obedience to the Covenant by which she promised to be a holy people to her holy God. This was in striking contrast to the surrounding nations whose worship was as cruel and immoral as their gods. The LORD had promised His presence among His people from the beginning (Exodus 3:2, 14-14, 23:20, 33:14-16). First, the Tabernacle (Exodus 40:34-38), and then the Temple (Second Chronicles 7:1-3) were both places where His Sh’khinah glory dwelt among His people. The presence of God was, and is, the hope and end of all prophecy. Consequently, the fullest meaning of this prophecy will be realized during the millennial Kingdom when Messiah rules and reigns from Jerusalem, and she is called the City of the LORD, Zion of the Holy One of Isra’el (60:14b).

ADONAI Shammah means THE LORD IS THERE (Deuteronomy 7:21; Isaiah 48:16; Zephaniah 3:5 and 15). Wherever I go, ADONAI is there. Whatever sticky situation I get myself into, God is there. Whenever I am afraid, the LORD of heaven’s angelic armies is there to protect me. I am never, ever alone because my faithful Savior is always there with me.

Isaiah moves from the aspect of righteousness to the aspect of beauty. You will be a crown of splendor in the LORD’s hand, a royal diadem in the hand of your God (62:3). Only ADONAI can be Jerusalem’s glorious crown. Here Yerushalayim is viewed as wearing the royal diadem on the turban of the high priest (see my commentary on Exodus, to see link click Gc – Make a Plate and Engrave On It: Holy to the LORD), and fulfilling her function as the capital City of a nation of priests. Zion will display His splendor and at that time His character will be displayed through her.

Back in Chapter 54 Isaiah pointed out that there would be a remarriage between the LORD and the deserted wife, Jerusalem, who had been divorced from God and punished for her spiritual adultery. But now we are told there will be a restoration and a remarriage. Isra’el is also going to have a new position. And that remarriage is emphasized in 62:4-5.

You will no longer be spoken of as ‘Azuvah (Abandoned), or your Land be spoken of as ‘Sh’mamah (Desolate) the previous characteristics of the city (62:4a CJB). Back in 1:7, God had said to Isra’el: Your Land is desolate. He called on them to recognize that fact and change it. The rest of the book between Chapter 1 and 62 is about how the desolate can become married. The message is that it is only possible when the Israelites surrender their foolish desire to exalt themselves, with all the human destruction that this desire entails, entrust themselves to God, receive His free grace, made available to them through the Servant, and accept His commission to become His witnesses (servants) in the world.²⁴⁸ No, these two names would no longer be valid, but two other names would take their place.

Rather, you will be called Heftzi-Vah (My delight is in her, which was also the name of Manasseh in Second Kings 21:1) and your Land Be’ulah (married). For ADONAI delights in you, and your land will be married (62:4b CJB). Instead of Abandoned, God said they would be called My delight is in her. And in place of the name Desolate, God would then call the Land married. The emptied City and the wasted Land will become objects of His delight, devotion and joy. The new names My delight is in her and Married are explained as the wedding and the honeymoon respectively.

As a young man marries a maiden, so will your sons marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you (62:5). We see that as a young man marries a virgin, so will ADONAI view this remarriage (Jeremiah 3:8). Isra’el will be so thoroughly cleansed and purified of her sins that she will be looked upon as a virgin again. As a bridegroom rejoices over His bride so the LORD will rejoice over Isra’el. He does not see Himself as Zion’s Destroyer, but as her Husband, who will care for her, nourish her, and protect her.²⁴⁹

Have you ever noticed the way a groom looks at his bride during the wedding? If the light is right, you can see a tiny reflection in his eyes. Her reflection. And the sight of her reminds him why he is there. His jaw relaxes and his forced smile softens. He forgets he’s wearing a tux. He forgets his sweat-soaked shirt . . . When he sees her, any thought of escape becomes a joke again. For it’s written all over his face, “Who could bear to live without this bride?” And such are precisely the feelings of the Messiah. Look long enough into the eyes of our Savior and, there, too, you will see the bride. Dressed in fine linen. Clothed in pure grace . . . She is the bride . . . walking toward Him . . . And who is this bride for whom Jesus longs? . . . You are. For you have captured the heart of ADONAI.

The Redemption of Jerusalem and Isra’el
62:1 to 63:6

Chapter 62 continues the thoughts of Chapters 60 and 61, particularly 61:10-11. The themes of light, revelation of ADONAI’s righteousness and salvation to the nations, the joy of marriage, relief from oppression, and restoration of the land are all prominent. The chapter seems to be particularly concerned with the question raised in 61:11. How sure can one be that these glorious promises will actually come true? Chapter 60, in particular, represents the redemption of Jerusalem as an accomplished fact. But that was still in the future from the hearers’ point of view. Will it really happen? Yes, and not only will Yerushalayim be redeemed, but so will her people Isra’el be redeemed. To be sure, the enemies of the LORD must be destroyed if the people of God are to know His blessing.²⁴⁷

It is not unusual for Isaiah to alternate between different time periods. Normally he alternates between near historical and far eschatological prophecies. But here, Isaiah alternates between two far eschatological prophecies and a prophecy about the Suffering Servant. The way you can distinguish between the two is the context.

Far Eschatological Prophecy (58:1 to 60:1-22)

The Suffering Servant (61:1-11)

Far Eschatological Prophecy (62:1 to 66:24)

All Who See Them Will Acknowledge
that They are a People the LORD Has Blessed
61: 4-11

All who see them will acknowledge that they are a people the LORD has blessed DIG: Are the promises in these verses primarily material or spiritual? Why? Priests were supported by the gifts of the worshipers, so what is the implication in 61:6? How expensive is this priesthood? Who are the worshipers? Why is God going to do this for the people? Here we see the response to the LORD’s promises. In what way are they like a bride? A garden? What emotions are these images meant to convey?

REFLECT: If you are a Gentile, how do you feel about theses verses? Even though it is Scripture, does any of it rub you the wrong way? If you are Jewish, how do you feel about these verses? Is it payback time? In your response to God’s promises, are you like a woman preparing for marriage, or one wondering whether to go out on a second date? Why?

After Messiah’s Second Coming Isra’el will rebuild her ruined cities and restore the places devastated long ago; they will renew the ruined cities that have been devastated for generations (61:4). In 54:3 and 58:12, the promise was made that no matter how devastated the ruins, nor how desolate the Land, God will make sure it is rebuilt. Isaiah has already said that Babylon (to see link click Dk – Babylon, the Jewel of Kingdoms, will be Overthrown), and Edom (see Gi – Edom’s Streams Will Be Turned into Pitch), would be destroyed, never to be rebuilt. But the opposite is true for Isra’el. No matter how terrible her ruin, new life for Isra’el will spring up again (see Kp – My Chosen People Will Inherit My Mountains).

What will happen when Isra’el is restored? Aliens will shepherd your flocks; foreigners will work your fields and vineyards (61:5). Two extremes are ruled out. On the one hand, aliens and foreigners will no longer oppress Isra’el, and Isra’el will no longer bow down to them and their gods. A day is coming when she will fear the Gentile nations no more. Although history may seem to suggest that the gods of the Gentiles are greater than the God of Isra’el, in the end, it will be crystal clear that they are not.

And you will be called cohanin of ADONAI, or priests of the LORD, you will be named ministers of our God (61:6a). Isra’el will, at long last, become a nation of priests. God said that He called and redeemed Isra’el from Egypt so that they would become a kingdom of priests and a holy nation (Exodus 19: 5-6). Because of their sin this has never been attained. Isra’el has totally failed to keep God’s Covenant with them. But success will ultimately come in the Millennium when Isra’el will be called priests of the LORD, and will also be named ministers of our God.

Isra’el is not the ruler of the world, but priests of the world. It is not that the gods of the nations are discredited and that Isra’el, having been chosen the winner as it were, is then to be in a position of power and privilege. Rather, the gods are discredited in order that the nations may come, through Isra’el, to a knowledge of the one true God and Savior (45:14-15). Isra’el’s exalted position is to be one not of privilege but of responsibility. A priest is to be a mediator between humans and God, assisting humans in their worship of God and the ways of God, as did the Levitical priests (see the commentary on Exodus Ft – The Levitical Priesthood). Isra’el is to be a priest to the nations. This understanding of Isra’el’s calling and function has been explicit from the call of Abram, All the peoples on earth will be blessed through you (Genesis 12:3b).²⁴⁵ When Isra’el fulfills her calling, instead of receiving grief, heartache, and persecution, she will receive the wealth of the Gentile nations (60:10-14), and in their riches she will boast (61:6b).

Instead of their shame My people will receive a double portion, and instead of disgrace they will rejoice in their inheritance (61:7a). Isra’el will receive a double blessing following double punishment. Remember in this section God is dealing with the third part of 40:2, his three-fold message: that she had received from the LORD’s hand double for all her sins. So double punishment will give way to double blessing when all Isra’el will be saved (Romans 11:26). Instead of shame and disgrace, the disgrace of defeat and captivity, of having seemingly been deserted by, or worse, failed by, one’s God, there will be the honor of a double portion.

And so they will inherit a double portion in their Land, and everlasting joy will be theirs (61:7b). The double portion refers to the inheritance that the eldest son in a family would receive from the father’s estate (Deuteronomy 21:17). The eldest son was given special honor. Similarly, Isra’el, the Lord’s firstborn (Exodus 4:22) will be honored. As a result, instead of dishonor, there will be honor; instead of dispossession, there will be possession of twice what had been before. We have seen throughout this study of Isaiah, and throughout the Scriptures in general, that God is a promise keeper. He will fulfill His promises to His people Isra’el for all eternity. Everlasting joy will be their double portion. It will be fullness of joy! What a day that will be.

For I, the LORD, love justice; I hate robbery and iniquity. In My faithfulness I will reward them and make an everlasting Covenant with them (61:8). The culmination of these blessings is that God will make a New Covenant with the house of Isra’el and the house of Jacob (Jeremiah 31:31-34). God loves justice, and He hates robbery and iniquity. Therefore, God promises this reward to the faithful remnant. Not to keep His everlasting Covenant with them would be an injustice and robbery.

Their descendants will be known among the Gentile nations and their offspring among the peoples. All who see them will acknowledge that they are a people of the LORD, whom He has blessed (61:9). At that time Isra’el’s standing will be that she will be known among the nations, and the entire Gentile world will confess and acknowledge that they are a people the LORD has blessed. All those who say that the Church has replaced Isra’el in Scripture and that because of Isra’el’s sin, all the promises that God made to Isra’el will now be conferred upon the Church will have to confess and acknowledge that Isra’el is a people the LORD has blessed. They will have to admit that replacement theology (that the Church has replaced Isra’el) is a false teaching. All amillennialists will have to admit that there really will be a thousand year reign of Christ ruling and reigning from Jerusalem. They will realize that His word is true and that He is the Promise Keeper.

In the next two verses the prophet seems to be speaking for the redeemed remnant who will rejoice in response to ADONAI’s blessing in 61:1-9. I delight greatly in the LORD; my soul rejoices in my God (61:10a). Salvation and righteousness are pictured as clothes worn by the holy ones (Deuteronomy 33:2-3). In other words, the Israelites will be characterized by salvation (God’s redeemed people) and righteousness (God’s own righteousness being transferred to their spiritual account).

For He has clothed me with garments of salvation and arrayed me in a robe of righteousness (61:10b). The chapter ends with a description of Isra’el’s righteousness. Salvation and righteousness are pictured as clothes worn by the people of Isra’el. The LORD will clothe her with the garments of salvation and in a robe of righteousness. Those to whom He wraps in His robe of righteousness, not only experience salvation, but are empowered by the Ruach ha-Kodesh to live righteously. ADONAI commands righteousness, and by His power alone, He provides it.

As a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels (61:10c). The simile used here is that of the bride and the bridegroom. To picture their joy and blessing the bridegroom adorns his head like a priest (Exodus 39:28 and Ezeki’el 44:18). Again the emphasis is that Isra’el will become a nation of priests. And the bride adorns herself with her jewels. The adornment of the head of the bridegroom with a linen turban was a Jewish custom until the destruction of the second Temple by the Romans. As a result of the destruction of the Temple and as a symbol of mourning the rabbis forbid the bridegrooms from wearing linen turbans on their heads. For a similar reason the bride also was not allowed to wear a wedding crown. Isaiah is saying that will be restored some day. And not only will Isra’el be righteous, she will produce righteousness before the Gentile nations.

Where in the past Israel’s sins caused God’s name to be profaned among the nations, in the future Israel’s righteousness will produce righteousness among the nations. There will be material benefits and physical improvements to the Land, but the true blessings will be spiritual in that day. For just as the earth brings forth its plants, or a garden makes its plants spring up, so ADONAI will cause victory and glory to spring up, or be known by, before all the Gentile nations (61:11 CJB). If nature is reliable, how much more so is the Creator of nature! He will plant righteousness in the garden of Isra’el, and it will spring up like flowers in a garden (see 45:8 for the same promise). Faithfulness springs up from the earth, and righteousness looks down from heaven, the LORD will indeed give what is good, and our Land will yield its harvest (Psalm 85:11-12).

For He has clothed me with garments of salvation and arrayed me in a robe of righteousness (61:10b) has significance today to observant Jews, or Jews who practice their faith, in that they believe that a deceased man or woman is made ready to meet God by a physical ritual purification or teharah. They make an incredible effort to come before God in a physically “clean” state, even if there are no guarantees that it will make them acceptable to God. Religious Jews believe that mankind is composed of body and soul, and the soul is the essence of each person contained within the living body. They also believe that when a person dies, the neshama, or the soul, maintains consciousness and remains near the body until it is buried. Because of this they comfort the soul by reciting Psalms and providing a shomer for the body of the deceased. A shomer is an honor guard, a Sabbath-observant Jew, who will accompany the body (and soul according to their belief) from the moment the teharah is completed until the time of the funeral.

The deceased is washed and dressed by members of the Chevra Kadisha, which means the holy brotherhood. The body is carefully washed and dried, in a specific order, by members of the same gender; fingernails and toenails are cleaned. All jewelry and other objects are removed. After this, the deceased is “made pure” through immersion in running water. If the location where the taharah takes place does not have a mikvah (body of water used only for ritual immersion to achieve a state of ritual purity), a cascade of water must be poured over the body. The body must be completely clean and bare, with nothing foreign on it, before being immersed in the mikvah. Once the deceased is declared pure, the body is gently dried and dressed in shrouds of white linen. All throughout the taharah, particular prayers and portions of the TaNaKh are recited, Isaiah 61:10 being one of them.²⁴⁶

But sadly, all these preparations cannot produce a right standing before God. It is only through faith, trust, and belief in Yeshua Messiah, Jesus Christ, that we can present ourselves dressed in fine linen, white and clean (Revelation 3:4-5. 4:4, 19:14), and knowing that it is He who dresses us in His righteousness.

And the Day of Vengeance of Our God
61: 2b-3

And the day of vengeance of our God DIG: During times of grief, people would put on sackcloth and cover themselves with ashes as a sign of their mourning. What will God clothe the Jews with?

REFLECT: How do these verses relate to your experience of the Good News? Do you feel as though you are “wearing ashes?” Or are you “trying on new clothes?” Why? In what way do you especially want to see God being this freedom to you?

The Second Coming (Revelation 19), and the many lesser events leading up to and following it, is primarily what prophecy is all about. It is without a doubt the greatest story of the future to be found anywhere in our world. No religion, no culture, and no literature offers anything comparable. In fact, the Bible’s teachings about the future have inspired many to turn from their sins to find Messiah as their Lord and Savior.

Where is the bride of Christ, the Church, at the time of the Second Coming? At the Rapture (see the commentary on Revelation, to see link click By – The Rapture of the Church) Jesus will come for His holy ones (Psalm 16:3). Before the Great Tribulation and the Second Coming of Christ, the Church will be caught up together in the clouds (First Thessalonians 5:17). The Church is not appointed to suffer the wrath of the Tribulation (First Thessalonians 5:9 and Revelation 3:10). Therefore, at the end of the Tribulation and at the Second Coming, Yeshua comes with His Church made up of Jewish and Gentile believers (Ephesians 2:14). Believers, or the armies of heaven, will be following Christ, riding on white horses and dressed in fine linen, white and clean (Revelation 19:14).

While the purpose of the First Coming was to preach the gospel, to conquer sin, and to bring a spiritual redemption, the purpose of His Second Coming was to bring physical redemption to a restored Isra’el. So when He comes a second time it will be the day of vengeance of our God (61:2b). This phrase is one of the many names in the Bible for the Great Tribulation and follows His First Coming, or the year of ADONAI’s favor (61:2a). The “day” of vengeance, a sharp, quick, day of judgment, contrasts the “year” of ADONAI’s favor.

He will comfort all Jews who mourn at the end of the Great Tribulation. Those who mourn for their own sin and for the sin of the devastated condition of Jerusalem will hear words of comfort from God. This theme goes all the way back to the song of praise in 12:1-6, where its clear that their grief is over the fear they had committed unpardonable sins that would banish them from the LORD’s presence forever (also see 40:1-2 and 49:13). But here, ADONAI declares a time of favor, where He will accept them despite their sin. That is the Good News! But how can a holy God accomplish this fact? It is the ministry of the Servant (see Iy – The Death of the Suffering Servant). But the LORD has reconciled His people on the cross and they didn’t need to mourn any longer.

More specifically, He was anointed to provide for those who grieve in Zion (61:2c-3a). So Messiah was anointed to accomplish three things for the Jews in His Second Coming. Note the downward movement of heavenly outpouring (psalm 133); from the crown (Exodus 39:28; Isaiah 3:20, 61:10), to the head of oil, to the garment on the body.

First, He will bestow on them a crown of beauty instead of ashes (61:3b). In 60:17 Isaiah promised the best (gold) for the better (bronze), but here the Servant promises the best for the worst. Mourners, like others in distress, sprinkled ashes on their heads (Second Samuel 13:19 and Jeremiah 6:26). But the crown of beauty will replace the symbols of mourning and misery. Isaiah makes a play on words with beauty and ashes. It would be like saying in English that God will exchange a song for a sigh. After the sighing and mourning there will be joy and singing.

Secondly, the oil of gladness instead of mourning (61:3c). This wording is used in Psalm 45:7, the Messianic Psalm where the Messiah is anointed with the oil of joy. Thus, the Anointed One replaces mourning with new life.

Thirdly, instead of a spirit of despair, He will bestow on them a garment of praise, another sign of joy (Ecclesiastes 9:7-8). And the reason for it all is that Isra’el will be called the oaks of righteousness, a planting of the LORD for the display of His splendor (61:3d). Isra’el will be righteous (54:14, 58:8, 60:21, 62:1-2) and like stalwart oak trees will display God’s splendor (35:2, 46:13, 49:3, 55:5, 60:9 and 21, 62:3). In other words, God will replace the spirit of despair with the garment of praise so that He may be glorified, so that Isra’el’s establishment in the Kingdom and all that God said would happen in Chapter 60 will come to pass in Chapter 61 by means of the Servant of the LORD, the Messiah.

Speaking earlier of Isra’el during the Messianic Kingdom, God had said:: Then your people will be righteous and they will possess the Promised Land forever. They are the shoot I have planted, the work of My hands for the display of My splendor (60:21). So here ADONAI says that the reason Isra’el will be called the oaks of righteousness, symbolizing stability, permanence and abundance, is precisely for the display of His splendor (61:3e).

But what are the oaks of righteousness? When we look back at the beginning of the book, Isaiah chastised Isra’el for her spiritual adultery: You will be ashamed because of your sacred oaks in which you delighted; you will be disgraced because of the gardens that you have chosen. You will be like an oak with fading leaves, like a garden without water. The mighty man will become tinder and his work a spark; both will burn together with no one to quench the fire (1:29-31). There, the sin and rebellion of glorifying idols over God would cause the oaks to burn up like tinder. The idols would be nothing more than seared leaves. Only faith, trust and belief in Jesus Christ produces righteousness (First Corinthians 15:3-4). This is one of the great paradoxes of Isaiah and the Bible. If we try to glorify anyone but ADONAI, we are doomed. But if we admit our helplessness and dependence upon Him, God gives us His righteousness.

So Chapter 61:1-3 tells us the means by which Chapter 60 is to find its fulfillment. It will be by the means of the ministry of the Messiah, both in His First and Second Coming.

The Spirit of the Sovereign LORD is On Me
61: 1-2a

The Spirit of the sovereign LORD is on Me DIG: Why did ADONAI anoint Jesus Christ? What does it mean to bind up the brokenhearted? To proclaim freedom for the captives? To release the prisoners from darkness? To proclaim the year of the LORD’s favor? What is the Good News?

REFLECT: Who does Me refer to in 61:1? Why? How do these verses relate to your experience of the Good News? Do you have to have the gift of evangelism to preach the Good News? Saint Francis of Assisi once said, “Preach the Good News at all times – and if necessary, use words.” Are you good news to others?

On the timeline of human history, there are four pivotal events that stand out and shine above everything else because of the tremendous impact they have had or will have on the world. Each of these most significant events in history has marked or will mark the end of an age or era of time. The first three events are the Creation, the Flood, and the First Coming of Messiah, including His death and resurrection. The fourth event is Yeshua’s Second Coming. While many important events have taken place in history, none are of equal significance to these four.

Much of what we read in the Bible has to do with the history of man on earth. The Bible says very little about ages past or the ages to come. Nearly 50 percent of the Bible’s 66 books cover man’s history, about 25 percent of the Scriptures contain instructions on how ADONAI wants us to live, and about 25 percent of the Bible is prophecy, some of which has already been fulfilled. It’s interesting to note that each of the four pivotal events is part of a titanic conflict between God and Satan for the devotion of mankind. The first three events made a significant impact on the generations that followed. The fourth event, Christ’s return, will do the same.

The first two chapters of Genesis highlight the Creation of Adam and Eve, who were composed not only of a body and mind but also an eternal soul. Right after creation, we have the fall, or the sin of Adam and Eve. They were created holy but were given a free will with which to choose to obey or disobey the LORD. Their disobedience plunged the world into sin and corruption, and over the next thousand years, the world became so corrupt that God used the Flood to destroy everyone except Noah and his family, a total of eight souls.

The third pivotal event was Christ’s First Coming and His death on the cross. The cross, which is easily the most famous and recognized symbol in the world, speaks of more than just Christ’s death. It also points to His sinless life and more importantly His resurrection, which has made our salvation possible. When Jesus gave Himself to die on the cross for the sin of the whole world He ended the Dispensation of the Torah (see the commentary on Exodus, to see link click Da – The Dispensation of the Torah), and introduced the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace). That age will end with the next pivotal event, the Second Coming of the Messiah.²⁴⁴

It is also important to know that the TaNaKh contains four types of messianic prophecies. The first type deals with the First Coming only (7:14). The second type deals with the Second Coming only (63:1-6). The third type combines the First and Second Coming into one picture without indicating any gap of time in between (here in Isaiah 61:1-3 and Zechariah 9:9-10). A fourth type spells out the entire redemptive ministry of the Messiah. It includes the First Coming, the gap, or the Church Age (which the Bible says was a mystery to the righteous of the TaNaKh in Ephesians 3:1-10); the Second Coming, and the messianic Kingdom (Psalm 110). Here, in 63:1-3 we have the third category that blends the First and Second Coming into one picture.

The Spirit of Adonai ELOHIM is upon Me because ADONAI has anointed Me (61:1a CJB). Here, the entire Trinity is evident (also see 42:1, 48:12-16 and 63:7-14). This is the fourth example of the Trinity in Isaiah: The Spirit (God the Spirit) of Adonai ELOHIM is on Me because ADONAI (God the Father) has anointed Me (God the Son). Again, there are three Persons and no more. Here He combines statements that He made earlier in the book (11:2, 42:1, 49:8 and 50:4-5). Thoughts in all those segments are united into this verse. The Servant of the LORD has been anointed for five reasons.

The first reason is to preach good news to the poor (40:9, 42:1, 49:2, 50:4 and 61:1b). The Hebrew word basser, to preach the good news corresponds to the Greek word for Gospel. This verb occurs at critical places in this part of the book (49:9, 41:27, 52:7, 60:6), dealing with the hope of the nation. But here, Christ Himself brings the good news that only He is able to do. The poor are the downtrodden and disadvantaged, helpless in themselves and at the mercy of powerful people and adverse circumstances. But also in a larger sense, it describes all those in trouble for any reason, including sin (Psalm 25:16-21). As Yeshua would say later, He had not come to preach good news to those who were comfortable and in control, but to those who were lost (Matthew 9:12-13; Mark 2:17; Luke 5:31-32). To such persons, ADONAI’s victory over all those that is holding them in bondage is good news indeed.

The second reason is to bind up the brokenhearted (61:1c). To bind up means to bandage. The reason He came was to deal with the sin issue in our lives. Brokenhearted covers any and every human breakdown, emotional prostration, or conviction of sin (57:15). Messiah would gather the brokenhearted and bandage them together. The same word, habas, figuratively speaking of Isra’el’s sick and injured condition earlier in the book, Isaiah said: From the sole of your foot to the top of your head there is no soundness – only wounds and welts and open sores, not cleansed or bandaged or soothed with oil (1:6).

Thirdly, to proclaim freedom to the captives (61:1d).  The word translated freedom (Hebrew: deror) is the same word that characterized the Year of Jubilee (see the commentary on Leviticus Em – The Year of Jubilee). The captivity is that of sin. Now while Jewish slaves were to be set free, this was one of the areas of the Torah that Isra’el was found to be in disobedience (Jeremiah 34:8-11). Only a King greater than all the other kings who hold their subjects captive could make such a proclamation.

The fourth reason was to release the prisoners from darkness (61:1e). The verb release, paqah, means to open the eyes. The repeated form here, (peqah-qoah), would mean wide-opening of the eyes, the bringing of spiritual prisoners out of the dark dungeon of sin into the light (42:7). Speaking of the Messianic Kingdom, earlier Isaiah had said: In that day the deaf will hear the words of the scroll, and out of gloom and darkness the eyes of the blind will see (29:18, 35:5). Therefore, before the Messianic Kingdom starts, all Isra’el will be saved (Romans 11:26), and during the Millennium He will free millions of Gentile prisoners from their sin.

And fifthly, to proclaim the year of ADONAI’s favor (61:2a). The repetition of to proclaim indicates that Isaiah is dealing with the same subject from a different point of view. In 61:1 the declaration touched on the human side – freedom, release – but now it has implications on the divine side. The Hebrew word to proclaim means to announce beforehand. This is what we see in Matthew 13 and the parables of the Kingdom. When Yeshua read this passage to His hometown synagogue in Nazareth, He stopped in the middle of the sentence after the word favor (see the commentary on The Life of Christ Ch – The Spirit of the Lord is On Me). He said: The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor (Luke 4:18-19).

By doing this, Yeshua was showing that His ministry would be divided into two advents, or two comings. In His First Coming He did the things mentioned in Isaiah 61:1-2a and John 3:17. In His Second Coming He will do the things mentioned in Isaiah 61:2b-3, John 5:22-29 and First Thessalonians 1:7-10. When He returns as the Lion of the Tribe of Judah (Revelation 5:5), He will bring judgment on unbelievers (Micah 5:15; Revelation 19:15-20). It will be the day of vengeance (Isaiah 34:8, 35:4, 61:2b, 63:4). But Jesus Christ will also comfort Isra’el, for she will have undergone great persecution during the Great Tribulation in the preceding years (Dani’el 7:21, 24-25; Revelation 12:13-17).

The Year of the LORD’s Favor,
and the Day of Vengeance of Our God
61: 1-11

Two starkly contrasting realities are seen in these verses: the year of the Lord’s favor and the day of vengeance of our Lord, and both arise from the truth on which the previous chapter ended. Things will not go on as they are forever. One day God will bring them to a sudden end. The intervening period, however long or short, is a time of opportunity but should not be taken lightly for terrible judgment awaits those who carelessly let it pass by.²⁴³

This is the last of the Servant passages. The prophet Isaiah, under the inspiration of the Ruach Ha’Kodesh (Second Peter 1:21), impersonated the Messiah in the first three verses. This is evidenced by his use of the personal pronouns I and me within a prediction that describes things no human could accomplish. As we will see, Jesus fulfilled all of the predicted events in His First Coming and will fulfill the rest in His Second Coming. We need to keep in mind that the First Coming of Messiah did not fulfill the entirety of God’s wonderful plan. Instead, it accomplished the work of providing salvation to mankind through Yeshua’s death and resurrection. The Second Coming will finish God’s plan, which is to bring His people into His Kingdom and populate His eternal heaven.

During Jesus’ First Coming, the Spirit of God was to come upon Jesus after His baptism by John. Afterward, the Lord would preach, heal, and proclaim freedom (Hebrew: deror) for the captives (61:1). Messiah is still considered the greatest teacher and preacher who ever lived, and He is the greatest healer in the history of the world. His works were a testimony that He had been sent by God (John 5:36). Just before His ascension to heaven, He descended into sh’ol to set the captives free (Ephesians 4:9-10).

The phrase to proclaim the year of the Lord’s favor refers to the fulfillment of Jesus’ prophecy in Matthew 16:18-19 to build His church, which would be victorious over the gates of Hades. The church age began on the festival of Shavu’ot (see the commentary on Acts, to see link click Al – The Ruach Ha’Kodesh Comes at Shavu’ot) and will extend until the Rapture of the Church from the earth (see the commentary on Revelation By – The Rapture of the Church).

Proclaiming freedom for the captives (61:1) refers to the righteous of the TaNaKh delivered from sh’ol, for the blood of animals had only covered their sins. They were not yet “cleansed” and thus eligible for heaven until Messiah finished the work of salvation by the sacrifice of Himself on the cross. From the time of the cross onward, spiritual captives in bondage to sin have been delivered by repenting of their sins and receiving Him, by faith, as their personal Lord and Savior. Thus they are eligible for heaven at death. In the first three verses of Chapter 61 Isaiah shows us the outline of Messiah’s ministry.

It is not unusual for Isaiah to alternate between different time periods. Normally he alternates between near historical and far eschatological prophecies. But here, Isaiah alternates between two far eschatological prophecies and a prophecy about the Suffering Servant. The way you can distinguish between the two is the context.

A far eschatological prophecy of the end of the Great Tribulation, the Second Coming and the Messianic Kingdom (58:1 to 60:1-22).

A summary of the Suffering Servant’s First Coming, Second Coming and the restoration of Israel (61:1-11, also see Jj), and the Coming of the Messiah and His Kingdom (61:1-11).

Far Eschatological Prophecy (62:1 to 66:24)