The Kings of Assyria and Judah

Throughout the Book of Immanuel there are numerous references to the kings of Assyria and Judah. This chart shows the Jewish kings who were influenced by their Assyrian counterparts. All these dates are Before Christ (BC).

Tiglath-pilesser III 745-727
Ahaz 743-728

Shalmaneser V 726-722
Hezekiah 727-699

Sargon II 721-705
Hezekiah

Sennacherib 704-681
Hezekiah and Manasseh

Esarhaddon 680-669
Manasseh 698-642

Ashur-banipal 688-633
Manasseh

The Book of Immanuel
7:1 to 12:6

The Book of Immanuel comprises the fifth major segment of the prophecy. This book is called the Book of Immanuel because the name Immanuel comes up three times. Here, the prophet focuses on the deliverance God would bring the nation. Judah’s deliverance from the Syria-Israel alliance (7:1-4) pictures her ultimate deliverance. And the fall of the Assyrian Empire (10:5-19), resulting in deliverance for Y’hudah, pictures the fall of all nations who oppose God and His people. Isaiah did not say that these deliverances would bring about the glorious Kingdom. But he did indicate that the glorious Kingdom, the Messianic Kingdom, eventually would come (Chapter 11). It will be greater than any previous kingdom. In the Messianic Kingdom, the holy seed (6:13), the believing remnant (10:20-21), will sing a song of thanksgiving (Chapter 12).²³

In Chapters 7 to 12 the questions posed are these: Is YHVH sovereign over all the nations? Can God deliver Isra’el from Assyria? Can He be trusted, or is He merely just one more god, added to all the others?

Until the LORD Has Sent Everyone Far Away
6: 11-13

Until the LORD has sent everyone far away DIG: How did the stubbornness of Isaiah’s audience differ from that of the Pharisees? When will this prophecy be fulfilled? In what stages? How do these verses preview the rest of the book? When God says a tenth will remain, what does He mean by that? What did Isaiah name his son? Why? Who will conquer the Land? Who is the holy seed? How does this stump relate to the Branch in 4:2-6?

REFLECT: What ministry has God the Holy Spirit called you to? What is the most important aspect of your ministry? How do you measure “success,” results or faithfulness? Is your focus an audience of One, or an audience of many? When you get discouraged, how does the Lord encourage you to know for certain that all is not lost? How can you encourage others in that regard? What can you expect to happen when called to use your spiritual gifts, for example?

When Isaiah learns that his ministry will end in failure, in one sense he asks: For how long, Oh Lord will I have to endure this? God’s answer is not very encouraging. It will be until the Land is totally depopulated. Until the cities lie ruined and without inhabitant, until the houses are left deserted and the field ruined and ravaged. First, the Babylonians will carry them into seventy years of captivity. Ultimately, however, this judgment will come at the hands of the Roman general Titus and the Romans (see the commentary on The Life of Christ, to see link click Mt – The Destruction of Jerusalem and the Temple on Tisha B’Av in 70 AD). Isaiah starts Chapter 6 by saying: In the year that King Uzziah died I saw the Lord. This was very significant because the year that King Uzziah died was the year that Rome was established on the banks of the Tiber River. The instrument of their judgment was born.

In another sense, Isaiah cried out: For how long, O Lord, will this insensibility and blind stubbornness continue (6:11a)? He was neither angry nor objecting. The prophet was merely beside himself, as seen in his cry of dismay. It wasn’t what he wanted to hear, nor did he want to see his people destroyed. But on the other hand, it surely isn’t a refusal or an insistence that the Lord justify Himself. He was determined to obey, but he did so with a heavy heart.

The answer to Isaiah’s cry did not relieve his anguish. God’s justice would not be fully carried out until the Land was virtually empty. This was the verdict: Until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged, until ADONAI had sent everyone away and the Land is utterly forsaken (6:11b-12). Only desolation, destruction, and exile of the sinful majority will bring an end to the deplorable conditions, so the prophecies of Deuteronomy would come into fulfillment (Deuteronomy 28:21 and 63; 29:28).

In a way, these verses preview the rest of the book. They hint at the fact that the Assyrian threat will come and go in Chapters 7 through 37; but beyond that, the more ominous consequences of dealing with Babylon will be seen in Chapters 38 through 48. Although Isaiah did not live that long, ADONAI meant that he should stay faithful to his calling and continue to preach even if he did not see Jerusalem’s downfall. That would be left to the “crying prophet” Jeremiah (see the commentary on Jeremiah Ga – The Fall of Jerusalem). The only way that Isaiah could carry out his duties as a prophet was by the empowering of God Himself. This was a ministry doomed to failure. But the LORD doesn’t call the equipped . . . He equips the called.

There is a song called, An Audience of One, and challenges us to realize that when we minister, we truly should only have a audience of One, Jesus Christ. It is He alone that we should be conscious of pleasing. If we were to please the entire world and not Him, then we have failed. On the other hand, if only Him and no one else, we will have succeeded. The only words that should really motivate us are those of our Lord. When you hear His words: Well done, good and faithful servant (Matthew 25:21), any trials or disappointments during your earthly ministry will be well worth it.

As far as the Israelites were concerned, the Land was not theirs to possess as their own. Rather, they possessed it in trust from the true Landowner. So long as they remained in God’s favor, by living lives in keeping with His character, then the Land was theirs to develop and enjoy. But if they ceased to live in obedience to YHVH, the Land would vomit them out as it had the Canaanites before them (Leviticus 18:25-27).²¹ Utter desolation was sure, but it was not the end. God was not finished with Isra’el.

Perhaps discouraged by such a negative response and terrible results, Isaiah was then assured by the LORD that not all was lost. And though a tenth remains in the Land, it will again be laid waste (6:13a). A remnant would be left, the poor who were left in Judah by Nebuchadnezzar (Second Kings 24:14). This is one of Isaiah’s most important emphases in his book (1:9, 10:19-22, 11:1, 27:6 and 37:31-32). Isaiah named his first son Shear-Jashub (7:3), which means, a remnant will return, as a sign to the nation that all was not lost.

God compared that remnant to stumps that terebinth and oak trees leave when they are cut down, so the holy seed will be the stump in the Land (6:13b). The stump is the vital and indestructible element from which the tree springs to life again. From this stump or holy seed, the believing remnant would come and others would believe. Though Judah’s population would be almost totally wiped out or exiled, ADONAI promised to protect a small number of believers in the Land. God’s promise to Abraham to bless all the nations of the world through His offspring would not be forgotten (Genesis 17). Just as Ha’Shem saved Noah and his family from the judgment of the Flood, the LORD gives His faithful children the grace to overcome the trials of this life.

So, what we have in Isaiah 6 is an outstanding example of a call narrative because it describes the basic elements of what people can expect to happen when they are called by God to serve Him. We can anticipate seeing YHVH as He really is (6:1-4), then seeing ourselves as we really are (6:5-8), and finally seeing the world as it really is (6:9-13).²²

Therefore, utter desolation for Judah was as sure as the rising sun, but it was not the end. In that sense this chapter is much like the book of Amos, who was a prophet to the northern kingdom of Isra’el. Although it is filled with judgment, it ends with hope. The LORD’s judgment is never the last word for those who have put their trust/faith/belief in Him. If this was an encouragement to Y’hudah and Yisra’el, it should be no less for us.

Who Shall I Send? And Who Will Go For Us?
6: 8-10

Who shall I send? And who will go for us? DIG: Compare this verse with 6:5. What is significant about that? How is the trinity hinted at here? What did Isaiah know that the nation needed? What is Isaiah’s new mission? What effect will it have on Judah? Is this what YHVH wants to happen, or an ironic statement of what God knows will happen? Compare Matthew 13:10-17 and Acts 28:26-27 with these verses. How do these passages of Scripture illuminate each other?

REFLECT: When have you given up, only to receive God’s grace? Are you willing to serve anywhere, anytime? What would you do if you knew you couldn’t fail? John 12:40-41 relates this vision to Christ. How Jesus’ glory like the suffering and healing Isaiah saw? How did John use these verses to show that the unbelief of the Jews and their rejection of Messiah actually fulfilled God’s plan and purpose? Why has the LORD sent you to your world?

The removal of sin is always followed by the requirement of service. Commission always follows cleansing. We have been saved to serve.¹⁹ The rest of this chapter deals with the message Isaiah was to preach to Y’hudah. Significantly, he was not called to service until he had been cleansed. After hearing the seraph’s words in 6:3 and 7, Isaiah then heard the voice of the LORD.

Leonard Ravenhill (1907-1994), a British evangelist, once said, “The greatest miracle God can do today is take an unholy man out of an unholy world, make that man holy, then put him back into that unholy world and keep him holy in it.” This seems to be what the LORD did to Isaiah when He commissioned the prophet to speak to His people.

Around the time of the death of Uzziah, one of Judah’s more successful kings, Isaiah had a vision of YHVH. The prophet saw Him as the true King of the universe, sitting on a lofty throne. In the vision, Isaiah saw seraphim worshiping ADONAI with a hymn that praised His holiness, majesty, and glory.

Isaiah’s vision of God led to a true vision of himself as unholy and broken before Ha’Shem. Woe to me, he cried, I am ruined (6:5). That recognition of sin led him to a need for and the reception of ADONAI’s cleansing grace (6:7). Newly cleansed, Isaiah was commissioned to spread YHVH’s message (6:9). The LORD sent Isaiah into an unholy world, not only to live a holy life but also to tell an unholy people about a holy God.

Ha’Shem speaks for the first time, and He uses I and Us in the same breath. Then I heard the voice of ADONAI saying: Whom shall I send? And who will go for Us (6:8a)? Here is one of the implications of plurality regarding God in the TaNaKh. But this is merely a foreshadowing, and not necessarily a proof.

The question: “And who will go?” does not mean the LORD did not know or that He only hoped someone would respond. He asked the question to give Isaiah, then cleansed, an opportunity for service. The prophet knew the entire nation needed the same kind of cleansing of sin that he had received. Then he responded without being asked or coerced.

It is as if Isaiah was not ready to hear these words before this moment. But he is neither directly addressed, nor forced into service. Perhaps it is because Isaiah did not need to be forced, but only needed the opportunity to serve. However, after seeing his true spiritual condition and then receiving the grace of the LORD, Isaiah was desperate to serve. His response is one word (Hebrew: shaliach) that translates: Here am I. Send me (6:8b). Note his ready and spontaneous acceptance of the divine mission even before its nature was revealed to him. Those who need to be forced into service do not understand God’s grace toward them. Unlike Adam and Eve who sought to hide from Ha’Shem’s voice, Isaiah cannot keep silent. This is the way it is with those who have received the grace of ADONAI after giving up hope of ever being accepted by Him. It is not a matter of being able to repay God. We are incapable of that. It is a matter of wanting to please Him. It is a matter of love.

The sequence of events in Isaiah’s life should not be overlooked. Each event leads to the next. The king’s death prepares the way for the vision of ADONAI; the vision of God leads to self-despair; self-despair opens the door to cleansing; cleansing makes it possible to recognize the possibility of service; and the climax is service to the LORD Himself.

After responding as he did in 6:8, Isaiah probably thought that his calling would result in the cleansing of the nation. But after he volunteered to be a prophet, he was given a heartbreaking assignment. ADONAI declared: Go and tell this people, “Be ever hearing, but never understanding; be ever seeing, but never perceiving” (6:9). This saying would have been a contradiction in the Hebrew mind. Normally, to hear was synonymous with understanding and doing (Deuteronomy 1:43, 6:3). But here, Isaiah is saying that the disease of pride and rebellion was so pervasive that the Israelites would simply fail to comprehend the truth of what they heard. The use of these verses in the New Covenant makes them especially important to understand (Matthew 13:14-15; Mark 4:12; Luke 8:10 and Acts 28:26-27). Yeshua quoted part of this verse to explain that Y’hudah in His day could not believe because they would not believe (John 12:40).

Tragically, Isaiah was to warn the people of Judah with no positive response. In other words, he was commissioned to go and have an unsuccessful ministry. Perhaps Isaiah hoped that by serving the LORD, the nation might be cleansed. But he is told to go to a people who would be unable to understand what he had to say. The people had not listened before and they would not listen now. In fact, they would become even more calloused against God after hearing the message from His prophet.

But these verses also reveal that Isaiah’s message had a different purpose. Here we come to the heart of God’s commission. The preaching of ADONAI’s prophet would not make it easier for the people to believe and repent; it would make it more difficult. Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed (6:10).

But why would God desire to harden the hearts of His people? Why would He not want them to be healed? It is evident that something is more important here than healing. If Isaiah were faithful to his calling and declared the holiness of ADONAI, it would only harden his generation in its rebellion (3:8-9; 5:18-19). The prophet couldn’t water down God’s truth, which would be a mockery. For what can heal except the LORD’s truth? He couldn’t try to salvage his generation at the expense of future generations. But if the truth could not save the present generation, if it would, in fact, destroy that generation, it could, if faithfully recorded, save future generations. This then was Isaiah’s commission, as it is with all servants of God. Not to merely be successful in a human sense, but to be faithful. What was true in Isaiah’s day is true today: some listen, but even though most refuse to listen, we must still spread the gospel (Ezeki’el 3:11).²⁰

The hearts of God’s people, synonymous with their minds or understanding, would be calloused in three ways. First, they are without feeling for any work of divine grace. Secondly, they are unable to listen. Thirdly, they have no ability to see. The result is spiritual blindness, deafness and spiritual death. The reason they are being hardened so much is that they might repent and be healed. God can only tolerate sin for so long. Because of Israel’s continual hardening, now they will be hardened for good so that their punishment can be assured, but future generations could be saved.

The fulfillment of Isaiah’s warning came in three ways. First, was the judgment of the Babylonian Captivity, just as he had promised (see the commentary on Jeremiah, to see link click Gu – Seventy Years of Imperial Babylonian Rule). Secondly, when Jesus came the masses would not accept His clear and simple teachings, like the Sermon on the Mount, so He spoke to them in parables that they could not understand (see the commentary on The Life of Christ Er – That Same Day He Spoke to Them in Parables). Thirdly, He gave the gift of languages to the early messianic community (see the commentary on Acts Al – The Ruach ha-Kodesh Comes at Shavu’ot). This gift was observable in a dramatic way on the festival of Shavu’ot, and continued during the apostolic age from time to time as a testimony against those who would not believe. Like the parables, those of faith would be able to understand them and those without faith could not. The Ruach Ha’Kodesh tells us that tongues, then, are a sign, not for believers but for unbelievers (First Corinthians 14:21-22). Therefore, the LORD gave His truth to Y’hudah in simple, clear teaching that was ignored, and then He spoke in parables that were meaningless riddles without faith. Finally, He spoke in unintelligible languages that could not be understood without translation.

Some have wondered if these verses remove people from responsibility for personal sin. The answer is certainly not! While ADONAI is sovereign over sin and belief, people are always responsible for their actions because God has given to us the ability to choose (Genesis 2:16-17, 4:6-10; Jeremiah 36:3-7; Ezeki’el 18; John 7:17). The sovereignty of the LORD never abolishes human responsibility. No, YHVH was offering here the sinful nation was forgiveness and blessing on the basis of repentance (Isaiah 1:16-20). But they had persistently refused . . . and God, the Spirit of God is a Gentleman. He will not kick down the door of your heart if you refuse to open it. As a result, this generation of Jews would be under judgment, and the words of Isaiah would only serve to harden their hearts and confirm their unbelief. The same sun that softens wax, hardens clay. Through the pain of Isaiah we can learn a valuable lesson. Many times, by the grace of ADONAI, our ministries are successful; but sometimes, like Isaiah, all God asks of us is to be faithful.

Your Guilt Is Taken Away and Your Sin Atoned For
6: 6-7

Your guilt is taken away and your sin atoned for DIG: Sacrificial animals were burned on the bronze altar in the courtyard of the Tabernacle, and later the Temple, as a substitute for the death of the sinner. What is the significance of Isaiah’s lips being touched with a coal from this altar? Why was Isaiah’s mouth touched? What does circumcision of the heart mean (Romans 2:29)?

REFLECT: What is the difference between head knowledge affirming that your guilt is taken away and your sin atoned for, and emotionally experiencing it? Which is more consistent? In which of these two areas does Satan attack your belief about your salvation? Head knowledge or feelings? Where does faith come in? Has your heart been circumcised?

Realizing his sinful condition, Isaiah was cleansed by ADONAI, through the ministry of one of the seraphs, who flew to him with a live coal in his hand. He had taken the burning coal with the tongs from the altar. The fiery coal from the hand of the fiery seraph touched Isaiah’s lips. This was the bronze altar seen in the courtyard of both the Tabernacle in the wilderness, and then the Temple in Yerushalayim (see the commentary on Exodus, to see link click Fa – Build an Altar of Acacia Wood Overlaid with Bronze). With it he touched the prophets mouth and said: See, this has touched your lips, now your guilt is taken away and your sin atoned for (6:6-7).

Fire is a symbol of the LORD’s judgment throughout the Bible. We see this from the burning sulfur raining down on Sodom and Gomorrah (Genesis 19:24), to death and Sh’ol being thrown into the lake of fire (Revelation 20:14). Realizing his impurity, Isaiah was cleansed by God with the help of one of the seraphs. Seraphs mean, to burn, so even God’s ministers were flames of fire. This, then, speaks of the depth of the LORD’s grace in relation to this fire. Isaiah does not plead for mercy, nor does he make great promises if YHVH would only deliver him. All of the evidence makes it appear that the prophet considered his case hopeless. Yet out of the smoke came a seraph with a purifying hot burning coal from the altar. ADONAI does not reveal Himself to destroy us, but rather to redeem us (so it was with Jacob in Genesis 32, and with the Israelites in Exodus 19 through 24).

This symbolic action atoned for Isaiah’s sin. There is, of course, nothing in the burning coal itself that can deal with a sinful heart. In the same way, the bread and the wine of communion do not take away sin. The altar is a place of sacrifice because blood is the means of sacrifice. In fact, according to the Torah, nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness (Hebrews 9:22 CJB). The seraph touched Isaiah’s lips because that is where he was most conscious of his sin. Remember he said: For I am a man of unclean lips. As a result, his guilt was taken away, and his sin was covered. The fire on the altar was heavenly and holy, and as such burned away, so to speak, the impurities of sin. But this was as far as it went. Until Messiah died, the sin of the righteous of the TaNaKh could not be removed, only covered.

Of course, this is what the entire nation needed. Judah needed to respond as Isaiah did, admitting their need of cleansing from sin. But unlike the prophet, most members of Judah refused to admit they had a spiritual need. Through the priests, they burned sacrifices at the Temple, but their lives needed the purifying action of God’s cleansing through fire.¹⁸

What causes this sin and wickedness in the human heart? It is that arrogant self-sufficiency that refuses to acknowledge Yeshua as Lord and Savior. First, we inherited our sin nature from Adam. Paul tells us that just as sin entered the world through one man (Adam), and death through sin, and in this way death came to all mankind, because all have sinned (Romans 5:12). But secondly, we also inherit an arrogant self-sufficiency that refuses to bow the knee and confess that Jesus Christ is Lord (Philippians 2:20-11). This is the ultimate uncleanness of which Isaiah had been accusing his people, and then, much to his chagrin, he had found that it had taken up residence within him also! What Isaiah learned then, and we need to learn today, is that apart from the fires of self-surrender and divine surgery (Acts 2:1-4), having a circumcised heart is impossible.

As Moshe had said: Circumcise your hearts, therefore, and do not be stiff-necked any longer (Deuteronomy 10:6). Jews were circumcised (see my commentary on Genesis En – For Generations to Come Every Male Among You Must Be Circumcised). In fact, one could not be a Jew and be uncircumcised. So even when a Gentile converted to Judaism they were circumcised. It was part of the Covenant God made with Abraham. This was done in a ritual usually performed at a ceremony called brit milah when a baby boy is eight days old. The ritual established a covenant between YHVH and the individual. It was part of their identity as God’s own people.

This passage, however, instructs ADONAI’s people not merely to circumcise the flesh, but to circumcise their hearts. This means a couple of things. First, it means being a child of God, being part of God’s covenant, is more than the way we appear outwardly. It means that it isn’t good enough to just change the flesh; we must change our attitudes, our hearts, from the inside out. If we are to love those who are the least, the last, the little and the lost, we must change our hearts towards them. We can’t be stiff-necked, as it says in Deuteronomy. We can’t be cold, distant, or hardheaded toward those who need our love and care. We must change our hearts. For we are the circumcision, which worship God in the Spirit, and rejoice in Messiah Yeshua, and have no confidence in the flesh (Philippians 3:3).

I Am a Man of Unclean Lips
6: 5

I am a man of unclean lips DIG: What made Isaiah despair for his life and confess his sin (see Exodus 20:19 and 33:20)? What does ruined really mean? What did the prophet believe was going to happen to him? Why?

REFLECT: How is your experience of God like Isaiah’s? Awestruck? Guilt-ridden? Cleansed? Changed? Has it changed your opinion of yourself or those around you? Why or why not?

At this point, Isaiah becomes brutally aware of himself, feeling uneasy to the point of terror at being in the very presence of the Creator. After pronouncing judgment upon others (5:8-25), now he must pronounce judgment upon himself. Prophetic announcement was not enough; personal confrontation was necessary. Eventually, everyone in Y’hudah needed to acknowledge their condition before ADONAI-Tzva’ot (CJB).

When Isaiah saw a vision of God seated on a throne, high and exalted, he exclaimed: Woe to me! I am ruined. The English word ruined is translated from the Hebrew word dama, meaning silence brought about by loss (see the commentary on Jeremiah, to see link click Di – A Message Concerning the Philistines), or death (Psalm 49:12). To be silenced or put out of existence in this context would mean to be excluded from the heavenly choir singing: Holy, holy, holy is the LORD of Hosts. He therefore lamented: I am ruined, because he suddenly realized that he was a man of unclean lips and he lived among people of unclean lips. Why had he come to that conclusion? His eyes had seen the King, the LORD of heaven’s armies in a vision (6:5 CJV), and in God’s holy presence, Isaiah came face to face with his own true spiritual condition. Later he would write: All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away (Isaiah 64:6). He fully expected to be put out of existence and gives three reasons why:

First, he realized his own impure state: For I am a man of unclean lips. While the lips of the seraphim were saying holy, holy, holy, Isaiah’s lips were sinful and unclean. We can only see our sinfulness when we see God’s holiness. As long as we compare ourselves to others, either some believers or unbelievers, we can come out looking very good. There is always someone worse than we are. But when we see the One who is holy, holy, holy, then we see our own sinful condition. The book of Job is a good example of this. In places like Job 1:8 and Job 2:3, when compared with other men and women, he always comes out looking good. YHVH said that there was no one on earth like him; he was blameless and upright. But after being in the presence of ADONAI, Job fully recognized his sinful state (Job 42:5-6).

Secondly, Isaiah states: I live among people of unclean lips. Isaiah had previously condemned Y’hudah’s sins in the first five chapters. He was faithful to his position as a prophet and delivered the message that God intended to send to the southern kingdom of Judah. But nonetheless, the prophet was very hard on her. But then he recognized that he was in the same boat as the rest of the nation. In other words, he had the same sin nature that they had. I am sure it was a pretty humbling experience.

Such an encounter cannot help but produce despair. For the finite, the mortal, the incomplete and the fallible to encounter the Infinite, the Eternal, the Complete and the Infallible, is to realize the futility and hopelessness of one’s existence. This is why existential thinking leads to a desperate dependence on self and the exclusion of YHVH. It presumes there is no meaning in the universe and, as a result, they are thus meaningless. It is no surprise that they question why they should go on living. Apart from the way the truth and the life (John 14:6), there is only death, separation and darkness.

Thirdly, he feared death. It could not have been a coincidence that in the year of King Uzziah’s death, Isaiah saw the King. The prophet realized that the fate of Judah, as well as his own fate, did not rest in the hands of a human king, however competent and faithful he may be. More accurately, it is in the hands of the Creator. The lesser king had to be removed so that the greater King could be seen. Later he could say: My eyes have seen the King, ADONAI-Tzva’ot. From that moment on, he was reluctant to call anyone King but God.

Once there was a man who took his children up to a cabin without his wife. The cabin is a rustic place with no running water, no electricity, but plenty of space for the kids to run and play. On the day that they were to go back home, he got them dressed in the morning, packed up the van, and loaded them in. He took a look at them as he was getting them in the van, and thought they look pretty good – a little grubby, but clean enough. They all slept as he drove until they pulled into a McDonalds to get lunch – then he looked back at them, and they were disgusting! What looked clean at the cabin, now in the light of civilization, looked disgusting! Isaiah had the same experience – he looked pretty good – good enough to walk into the Temple, but in the gleaming light of the presence of a perfect, holy God, he was dirty enough to die! “I’m going to die!” he says. He is a prophet of the Most High, and out of his mouth came the very words of the LORD when he spoke: I am a man of unclean lips, and I come from a people of unclean lips.

The Cleansing of Isaiah
6: 5-7

At this point, the prophet becomes aware of his own spiritual shortcomings, as well as those of the people with whom he lives. Isaiah has been aware of the awesome holiness of ADONAI with all of His transcendence, and now he is suddenly and brutally aware of himself. He who had been pronouncing woe upon others now must pronounce woe upon himself. If this experience did come at the onset of his ministry, then its force here is that members of the nation must come to recognize their condition before the LORD. Prophecy is not enough. Personal confrontation is necessary.

We are fooling ourselves if we think that we can serve the LORD in our own strength. First, we must come to the end of our rope. The process of becoming a child of God begins in our recognition of the hopelessness of our situation. It begins when we are finally willing to turn over the steering wheel of our lives to ADONAI. It continues when we recognize the true nature of God. Then, and only then, can we appreciate the gulf between the LORD and ourselves. This gulf is our sinfulness. Only when we acknowledge that gulf can we receive the incredible and undeserved grace of God that cleanses us.

An old American Indian tale recounts the story of a chief who was telling a gathering of young braves about the struggle within. “It is like two dogs fighting inside of us,” the chief told them. “There is one good dog who wants to do the right, and the other dog always wants to do the wrong. Sometimes the good dog seems stronger and is winning the fight. But sometimes the bad dog is stronger and wrong is winning the fight. “Who is going to win in the end?” a young brave asked. The chief answered, “The one you feed.”

In the Year King Uzziah Died
6: 1-4

In the year king Uzziah died DIG: If King Uzziah represents stability to Judah, what did his death mean? Why does YHVH choose this time to reveal Himself to Isaiah? Imagine you are Isaiah. What do you tell a friend about what you saw, heard, felt, and smelled in these verses? What questions about God’s nature and purpose does this encounter raise?

REFLECT: The LORD’s holiness and universal reign awed Isaiah. Which of ADONAI’s attributes most impresses you? Why? Personally, what do you have to do to have God become real to you?

Isaiah apparently wished to locate his vision in time. The reason is a theological one. Judah had known no king like Uzziah since the time of Solomon. He had been an efficient administrator and an able military leader. Under his leadership, Y’hudah had grown in every way (Second Chronicles 26:1-15). He had been a true king. How easy it must have been to focus one’s hopes and trust upon a king like that. What will happen, then, when such a king dies, and coupled with that death there comes the recognition that a resurgent Assyria is pushing nearer and nearer? In moments like that, it would be easy to see the futility of any hope. No earthly king could help Judah in that hour! In the context of such a crisis, ADONAI can make Himself more easily known to us than when times are good, and we are self-confident and complacent. So, the inspired prophet starts with the words: In the year that King Uzziah died (6:1a).

The symbolism of a dying king leads to the vision of the living God. What is in view here is a vision of the splendor, awe, and majestic holiness that surrounds the throne of ADONAI in the heavenly Temple. Although the Hebrews normally believed that you would die if you saw YHVH (Genesis 32:30; Exodus 19:21, 20:19, 33:20; Deuteronomy 18:16, Judges 13:22). Yet, in our weakness, He sometimes clothes Himself with visibility. Showing us a mere glimpse of His glory was usually done for encouragement or confirmation (Genesis 16:9-13, 28:13-15; Exodus 24:9-11, 34:5-10; Judges 6:11-24).

For Isaiah, ADONAI became visibly seated on a throne, high and exalted (1:1a). Evidently the inner veil had been removed and where the ark should have been, was a great throne. Later, Isaiah will use those same words to refer to the Suffering Servant, Jesus Christ (52:13 and 57:15). The vision that Isaiah saw, high and exalted symbolized Messiah’s position, supreme before the nations. While Judah’s king may sin, this King could not sin. The hem of His robe filled the Temple in heaven (6:1b CJB), pointing us to His royalty and majesty. The absolute sovereignty of God is being stressed. The Temple and its sacrifices pictured the righteous dealings of ADONAI, dwelling in the midst of His covenant people, Isra’el.

As in Exodus 24:10, where the pavement under God’s feet is described, so here the description of ADONAI’s presence can only rise to the hem of His robe. It is as though words fall apart when we try to describe God Himself. The elders of Isra’el can only tell us of something like blue pavement under His feet; Isaiah can only tell us about how huge His robe was. Did the robe fill the Temple? No, ADONAI did! The point is well made. There is a point beyond which it is too personal, too awesome for man to explain. The human authors of the Scriptures do the best they can.

Above Him were seraphs, each had six wings that were ready for praise and service, which give us a picture of the appropriate response to God’s holiness. With two wings they covered their faces. The verb covered is in the imperfect, indicating continuous action. For even the seraphs dared not brazenly look into the face of the Creator. The sight would be too much for them. With another pair of wings they covered their feet. The exact meaning of this action is not clear. The Targum, an Aramaic translation of the TaNaKh written or compiled from the Second Temple period until the early Middle Ages, uses the word body or feet and says the body was covered so that it might not be seen. As the created should not look upon the Creator, so the created should not be displayed in the sight of Him either. And with two wings they were flying (6:2). This is their only reference in Scripture. Seraphs mean, to burn, possibly suggesting that they were passionate in their zeal for the LORD. It is also noteworthy that one of these seraphs took a burning coal to Isaiah in 6:6. There are three different orders of beings in heaven: angels, cherubs, and seraphs. Seraphs are noted for having six wings; cherubs have four wings and angels have no wings (Ezeki’el 1:5-6).

The ministry of the seraphim is seen here. They are calling to one another: Holy, holy, holy is ADONAI-Tzva’ot (6:3a). Whatever else this experience did for Isaiah, it convinced him that God alone is holy; distinct and separate from everyone and everything else. His holiness is a reflection of His character, and for mankind it pointed toward ethical behavior. Other nations had laws, like the Code of Hammurabi, that they believed came from gods. But what was different about Isra’el was that the entire nation was to reflect His holiness. ADONAI had communicated this through His prophet Moses: Be holy because I, the LORD your God, am holy (Leviticus 19:1). As a result, the righteous of the TaNaKh before the cross, and believers after the cross are held to a higher standard of ethical holiness. To oppress the helpless was to curse ADONAI’s name (Jeremiah 34:16). To use a prostitute dedicated to Ba’al (Hosea 4:14; Genesis 38:21) was to defile the holy name of the LORD (Amos 2:7). Or to practice homosexuality was, and is, to pollute His name (Genesis 19:1-11; Leviticus 18:22 and 29-30, 20:13; Judges 19:16-24; First Kings 14:24, 15:12; Second Kings 23:7; Romans 1:18-32; First Corinthians 6:9-11; First Timothy 1:8-10; Jude 7).

Who was this that sat on the throne? Not just any god, but the holy One. He is holy, holy, holy, the holiest One of them all. He is the holy One. There is none other who is called by that name. It is the strongest form of being beyond compare in the Hebrew. The way it is used here points to the fact that ADONAI, the God of Abraham, Isaac and Jacob, was superior to all of the so-called gods.

Isaiah then declared that the whole earth is full of His glory (6:3b). From this statement we know that the Sh’khinah glory, the very presence of God Himself, was not restricted to the Tabernacle in the wilderness or the Temple in Jerusalem (to see link click Ju – The Glory of the LORD Rises Upon You). But it is also a way of saying that what we see all around us is merely His reflection (see the commentary on Revelation Fu – A Great High Wall with Twelve Gates). As mentioned above, the LORD is the embodiment of purity and ethics. Consequently, wherever God is present, judgment of sin is present. For the two cannot coexist one without the other (Psalm 29:1-9, 89:5-18; Jeremiah 13:15-17; Amos 4:13, 5:8-9, 9:5-6).

Lastly was the result of this declaration of His holiness. At the sound of their voices, the doorposts and thresholds shook and the Temple was filled with smoke (6:4). The thresholds (Amos 9:1) were large foundation stones on which the doorposts stood. The shaking suggests the awesome presence and power of ADONAI (Exodus 19:18). When the Temple fills with smoke, it is always a sign of the Sh’khinah glory (Exodus 20:18; First Kings 8:10-13; and Ezeki’el 10:4).

Isaiah’s whole life changed when he saw the majestic LORD seated on His heavenly throne. His awesome vision of God pierced him, causing him to cry out: I am a man of unclean lips . . . For my eyes have seen the King, the LORD of hosts (Isaiah 6:5). You will never deal effectively with your sin without first realizing who God is. When you study His Word and begin to grasp His holiness, a deep reverence for Him grows in your heart. You, like Isaiah, are humbled before Him and realize that you fall far short of His holiness. Yet before discouragement can creep in, you also realize that God loves you deeply. 
Through Jesus’ death on the cross, ADONAI takes away your sins and shows you His amazing love. The crucifixion and resurrection are the beautiful visions YHVH gives you of His awesome holiness and majesty.

The Call of Isaiah
6: 1-13

DIG: Why is the call of Isaiah placed here instead of at the beginning of the book?

In one sense ADONAI has revealed Himself to us through His Word and His Son who tabernacled among us (John 1:14), but in another sense ADONAI is a God who hides Himself (45:15). No matter how hard we try, all of our efforts to understand YHVH are doomed to failure. His plans and purposes are a mystery to us because His thoughts and ways are higher than ours (55:8-9). We will only know the Lord when He decides to reveal Himself to us (Deuteronomy 29:29). When we search for God in our own strength – that is, when the direction of the search is from down upward – we cannot succeed. It is only when ADONAI seeks us – that is, when the direction of the search is from up downward – that contact between God and ourselves can be made. The call of YHVH to His people, then, is basic to biblical faith. Every man-made religion is founded on the principle that it is possible for people to reach out and touch God through their own initiative. But our faith, as taught in the Bible, affirms that our relationship to the LORD is based on divine grace and not on human activity. Revelation takes place only when the Creator discloses Himself to us.¹⁷

While Jeremiah and Ezeki’el place their calls at the beginning of their books, Isaiah places his in Chapter 6, following the initial prophecies. It makes for a smooth transition. Just as Chapter 6 is the conclusion to Chapters 1-5, it is also the introduction to Chapters 7-12. In addition, the placement here rather than at the beginning accomplishes two things. First, the vision of the Holy, Holy, Holy One reinforces what Isaiah has already said in the first five chapters, and establishes several themes that he will detail in Chapters 7 to 66 – that a Holy God cannot tolerate sin! Secondly, it vindicates Isaiah’s authority to say what he is going to say. The readers might be asking themselves, “Why should we believe this prophet and respond to his message?” This chapter demonstrates that the One True God called Isaiah, and that his message should not be ignored.

Attempts to determine the nature of the vision are endless. Whether it was ecstatic, mystical or “actual” has no bearing upon the reality of the impact on Isaiah’s ministry. How he saw the Lord is insignificant. What matters is that he saw Him, and saw Him in such a way that changed his ministry and his life forever. When we encounter Ha’Shem’s Word today, it should do the same for us.

He Lifts Up a Banner for the Distant Nations
5: 26-30

He lifts up a banner for the distant nations DIG: What will be the climactic judgment they have to face? What are these invaders like? How will this prophecy be fulfilled by Assyria during Isaiah’s lifetime (see Second Kings 18:17-24) and later by Babylon (see Second Kings 25:1-7)?

REFLECT: What lessons from war do you think the LORD wants you to learn? Does the woeful reality of this chapter make you hunger all the more for the hopeful vision of 2:1-4? Why is it that some people never appreciate the good news of peace without first hearing the bad news of war?

Earlier, Isaiah had described the wild grapes of the vineyard (5:8-25), and pointed to the Israelites coming destruction in 5:13-17 and 24-25. Now he makes that allusion explicit in a powerful piece of poetry. The wild animals are called and now come to trample the vineyard. For those who mocked Isaiah and asked for God to hurry His work, Isaiah now assures them that God’s plan will come much more suddenly than they could ever imagine. He does not reveal who the destroyer will be here; that will come later. For him, the point was to indicate the imminent, irresistible destruction that was to come.

Here the prophet introduces the theme that will be expanded later, especially in 10:5-34. The Gentile nations are but an instrument in the LORD’s hands. This is how the judgment will come: ADONAI lifts up a banner for the distant nations as a signal for war, He whistles for those at the ends of the earth as they rise and move toward their target. Here Egypt, Assyria and Babylon come swiftly and speedily! (5:26). A common custom in the east is that of calling the attention of anyone in the street by a significant hiss or whistle. In the prophecy of Zechariah, God says concerning the children of Ephraim: I will hiss or signal for them and gather them in . . . (Zechariah 10:8). Here there is doubtless a reference to the same custom of calling attention by a hiss or whistle.¹⁶

A rapid and remorseless attack of the enemy army would be at hand. Not one of them grows tired or stumbles, not one of them slumbers or sleeps; not a belt is loosened at the waist, not a sandal thong is broken (5:27). There would be no stragglers, stumbling or sleepiness. No one would be half-prepared, with broken sandals or equipment.

Next Isaiah describes the speed of their attack. The cynical request that God hurry up in 5:19 finds their wishes fulfilled here. The enemy’s weapons are prepared, with arrows sharpened and bows already strung, ready for action. Their horses’ hooves are hard as flint, so they will not break down on the journey, and the chariot wheels are turning so fast that they blur like a whirlwind (5:28).

Pictures of the irresistible predator and inescapable storm complete Isaiah’s prophecy of doom. Their roar is like that of the lion, they roar like young lions in their prime strength. The doubling here points to the wide-range of the attack. Isra’el would be facing every possible kind of predator. They growl as they seize their pray and carry it off with no one to rescue them. In that day they will roar over it like the roaring of the sea. The end result will be that if anyone looked at the Land, they would see nothing but darkness and distress; even the light will be darkened by the clouds (5:29-30). No matter where they look, everything was black. The devastation would be complete. Like the lion, once the invader has seized its prey and begins to drag it off, there will be no one to deliver Y’hudah from its mouth.

To get a comprehensive picture of the vineyard motif we need to put five elements together. In the first element, in Psalm 80:8-11, ADONAI took a vine out of Egypt and planted it in the land.

In the second element, in Isaiah 5:1 through 7, God looked for a crop of good grapes, but it yielded only bad fruit. Because it produced sour grapes, it became desolate. Jeremiah 2:21 says the same thing. In 12:10-11, the ones ultimately responsible for bringing desolation on the vineyard are clearly the shepherds or leaders of Judah. In Hosea 10:1-3, the LORD says that the vine was productive, but only in producing bad fruit. In this case, the wild grapes are a symbol of idolatry. Therefore, no matter what God did for the plant, the end result was always bad fruit.

The third element of this motif is found in Matthew 21:33-45, and there are also some elements in Jeremiah 12:10-11. The leadership is responsible for the desolation of the vineyard. Just like Jeremiah said, the shepherds of Judah, the ones responsible for the destruction of the vineyard, were the Sadducees and the Pharisees. They had rejected the Landowner’s servants, or the prophets, and now they were going to reject His Son. Wicked tenants controlled the vine. The key emphasis in the prophets and the gospels is that the Jewish leadership is responsible for leading the nation astray.

The fourth element, in Psalm 80:12-19, is that ultimately the vine will seek justice and help from ADONAI. In verse 17 of that same psalm, the specific One that they are asking for is the Son of Man sitting at the right hand of God. In other words, the vine will request the return of the Messiah.

That will lead to the fifth element in Isaiah 27:2 through 6, when the vineyard seeks God’s help and returns to Him in the Millennial Kingdom (see the commentary on Revelation, to see link click Ev – The Basis for the Second Coming of Jesus Christ). At that point of Isra’el’s seeking help and returning to God, it will produce good fruit. The vine and the vineyard is one of the motifs that God uses for Isra’el.

Therefore, The LORD’s Anger Burns Against His People
5: 25

Therefore, the LORD’s anger burns against His people DIG: This verse sums up God’s anger against all the bad fruit described so far. If judgment has already come to Judah, why is yet more punishment necessary?

REFLECT: The Scriptures teach us what a dreadful thing it is to fall into the hands of the living God. When have you experienced the discipline of the living God? Have you seen the results His discipline in those whom you love? How did it make you feel? How do you think it makes God feel? How can this be avoided?

The fourth consequence depicts the Judean slaughter in battle. Therefore, the LORD’s anger burns against His people; His hand is raised and He strikes them down. The Hebrew used here has the prophetic perfect; the event, though in the future, is viewed as already happened. Now Isaiah moves from a figure of speech to a more specific announcement. The hedge is about to be taken away and the animals summoned to come in and trample the vines (5:5). The mountains shake, and the dead bodies are like refuse in the streets, strewn everywhere as a result of a military attack. And just as the Judeans thought that they had some relief, the fist of YHVH would come down with vengeance again. Yet for all this, His anger is not turned away, His hand is still upraised (5:25). When reading the Book of Immanuel section in Chapters 7 through 12, Isaiah will drive home that phrase four different times.

The Lord is patient, not wanting anyone to perish (Second Peter 3:9), but there is an end to His patience. And that time had come for Judea. Even though they were the apple of His eye (Deuteronomy 32:10; Psalm 17:8), they were deep in denial and sin. He had to discipline them, if not, they were without hope. Because He loved them so much, ADONAI could do no less. This was true then, and it is just as true for us today.

The writer to the Hebrews wrote: If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God . . . It is a dreadful thing to fall into the hands of the living God (see the commentary on Hebrews, to see link click Ci – If We Deliberately Keep On Sinning, No Sacrifice For Sins is Left).

Therefore, as Tongues of Fire Lick Up Straw
Their Roots Will Decay
5: 24

Therefore, as tongues of fire lick up straw their roots will decay DIG: What is the picture Isaiah gives us here? Why is he so harsh? Who was responsible for the predicament they found themselves in? Did they realize how far they had strayed from their heritage as a nation? From their responsibility to take care of God’s vineyard? How did this happen? Where do you see it happening today?

REFLECT: Not much has changed over the years. What happens to those who reject God’s Word? Many times it seems as though the arrogant prosper (Psalms 37 and 73). But what is their final destiny (Revelation 20:11-15)? What have been the choices in your life? How have they worked out for you so far? 

The third therefore is a picture of total destruction. Therefore, as tongues of fire lick up straw, and as dry grass sinks down in the flames, so their roots will decay and their flowers blow away like dust (5:24a). In vivid language the fearful penalty is described. There is nothing to be done with the vineyard except to destroy it. Their judgment will be like fire racing through straw. The bad grapes they have produced are only good for burning. The whole vine will be burned, both roots and flowers. No plant can survive if the conditions to sustain it are not present. Decay and destruction are always the result. The Jewish leadership pictured here had cut itself off from the One who sustained it. Specifically, they have rejected the Torah of ADONAI and spurned the word of the Holy One of Isra’el (5:24b). The root cause was rejection of revelation. They had rejected the Torah and the prophets. Because of this, they faced divine judgment from the One whom they had taken for granted. The punishment would fit the crime.

Woe to Those who Acquit the Guilty for a Bribe
5: 22-23

Woe to those who acquit the guilty for a bribe DIG: Although the sixth woe starts off in a similar way as 5:11-17, what is the focus of God’s judgment here? How does Isaiah emphasize the completeness of the judgment they will face? On what grounds will that judgment come?

REFLECT: By what code do you live your life? What can you rely on? Human wisdom? The government? The judges? The court system? Where does the Word of God stand in your life? Is it important?  When was the last time you followed God’s Word only to find yourself in serious trouble? What does that say to you?

Isaiah declares in the sixth woe: Woe to those who are heroes at drinking wine and champions at mixing drinks (5:22). These verses are a graphic summary of points made in 5:8-21. Here the prophet speaks against indulgence and bribery, which lead to corruption and injustice. The sixth woe is against the drunken judges who sit in courts of law. Here Isaiah uses irony and mockery. The term heroes refers to military heroes and champions. They were heroes all right, but not in avenging wrong, but at drinking wine. They were champions all right, but not in deciding guilt or innocence, but at mixing strong drinks. These were the things that they excelled at.

They acquit the guilty for a bribe, but deny justice to the innocent – if the price was right (5:23). Courage, honor, and bravery meant nothing to them. What mattered was how many beers they could hold before going under the table. Can he hold his drink? That was the question of the day! Innocent or guilty? Who can tell the difference? Who cares in a society where serving oneself is all that matters? They had a false code of morals and ethics with no spiritual discernment. Something had gone terribly wrong in God’s vineyard. Who was responsible? The grapes were all bitter and human reasoning could not make them sweet. Could ADONAI ignore this perversion? Certainly not.

Woe To Those who Are Wise In Their Own Eyes
5: 21

Woe to those who are wise in their own eyes DIG: Why was Isaiah prophesying this woe? What was the problem? Who was being affected? What was the result of their foolishness? How did it affect their relationship with God? Did they realize it? Why or why not? What do New Covenant believers have to help them in this battle that the righteous of the TaNaKh did not have?

REFLECT: Reflect back to a time when you were wise in your own eyes. What were your spiritual habits at that time? Were you in the Word? Were you in fellowship with other believers? How was your prayer life? Who were you associating with (First Corinthians 15:33)? These spiritual habits keep you grounded. How are you doing with these today? Are any missing? What do you need to do to get any of them back?

Woe to those who are wise in their own eyes and clever in their own sight (5:21). The fifth woe is against the pride of false wisdom, arrogance, and conceit. The Bible teaches us that the fear of ADONAI is the beginning of knowledge (Proverbs 1:7a CJB). The phrase, the fear of the LORD, or the fear of ADONAI, occurs eleven times in Proverbs. Beginning is the Hebrew word resit, meaning to start. Thus, people cannot even start to gain spiritual knowledge if their journey begins at the wrong point, refusing to fear ADONAI. We need to recognize His holiness and respond by revering, trusting, worshiping, obeying and serving Him. Resit can also mean the capstone or the essence. So, the essence of true knowledge is fearing God. No matter what generation we live in, apart from Him a person is ignorant of spiritual knowledge. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles (Romans 1:22-23).

In contrast with those who fear God and have knowledge, fools despise wisdom and discipline (Proverbs 1:7b CJB). Despise translates to the Hebrew word buz, meaning to hold in contempt, to belittle or ridicule (Numbers 15:31). Buz is also used seven other times in Proverbs 6:30, 11:12, 13:13, 14:21, 23:9 and 22, 30:17). Three Hebrew words are translated fool in Proverbs. One kind of fool, ksil, is pictured as having a dull or closed mind. This person is thickheaded and stubborn. This word occurs 49 times in Proverbs, more than the other two words combined. This kind of a fool rejects knowledge from others. Solomon would say about this know-it-all: The discerning heart seeks knowledge, but the mouth of a fool feeds on folly (Proverbs 15:14).

The second word for fool is nabal, and is used only three times (Proverbs 17:7 and 21, 30:22). This word refers to someone who lacks spiritual perception. Because these fools lack spiritual perception, everything is reduced to individual reaction and opinion.

The third kind of fool is arrogant, flippant, morally deficient, and hardened in his ways. That’s a bad combination. The word ewil, is used 19 times in Proverbs and only 7 times elsewhere. What kind of a fool is he? The fear of the LORD is the beginning of knowledge; however, these morally deficient fools despise God and reject His wisdom and discipline (Proverbs 1:7). Two kinds of people are contrasted here. Those who humbly fear ADONAI and as a result gain true knowledge, and the arrogant fools who refuse to fear God and therefore despise true wisdom and spiritual knowledge. The fundamental principle of wisdom is be not wise in your own eyes; fear the LORD and shun evil (Proverbs 3:7). That is exactly what Isaiah was warning the nation against.

Today, New Covenant believers have the conviction of the Spirit of God to help guide us away from foolishness and being wise, or clever in our own eyes. The righteous of the TaNaKh looked forward to Messiah, today we look back to the cross. But because we have free will, we can choose to ignore His prompting to our conscience. We can say no to God and make it stick! Therefore, we shouldn’t be too critical of these Judeans because we have the same fallen nature.

Talent is God given. Be humble.
Fame is man-given. Be grateful.
Conceit is self-given. Be careful.

Woe to Those who Call Evil Good and Good Evil
5: 20

Woe to those who call evil good and good evil DIG: How would you describe the sin of those deserving the fourth woe? And the fifth woe? How do they relate? What effect would these woeful people have on others who tried to follow after God’s ways?

REFLECT: What are some examples in our society today of calling evil good and good evil? On a personal level, what can you do to counteract this landslide?

Here Isaiah continues his condemnation of those who mocked the ways of the LORD. In order to justify their own behavior, they needed to show that their evil actions were good, their darkness was light, and their bitterness sweet.

Therefore, Isaiah prophesied the fourth woe, saying: Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter (5:20). The fourth woe concerns willful confusion of the standards of right and wrong. They had no real code of ethics. What they did have is a false code; they call evil good and good evil. They confuse darkness for light and light for darkness; they mistake bitter for sweet and sweet for bitter. The morale code had been rewritten. People no longer felt guilty when they acted in ways that once were considered immoral. One person’s sweet was another person’s bitter. Personal tastes ruled the day. It was reminiscent of the days of the judges where Isra’el had no king and everyone did as they saw fit (Judges 21:25b).

This attitude was the end result of refusal to admit the absolute authority of God because they had rejected the Torah of ADONAI-Tzva’ot, they had despised the Word of the Holy One of Isra’el (5:24b CJB). For sin is not content to live alongside righteousness any more than disease will coexist with health. Sin can only be satisfied when righteousness is destroyed. If doing the right thing is dependent upon human reason alone, that reason is no match for self-interest that is out of control. In fact, self-interest will try to justify its own behavior every time. Only a commitment to the revealed wisdom of God (Proverbs 1:7; 3:7 and 9:10) and a commitment to good, despite the reasonings of the wise of this world, can make possible genuine long-lasting righteousness, both in individuals and society. The path of those who do their own thing inevitably leads from getting what they want to doing the wrong thing.¹⁵

We know the Word says: Woe to those who call evil good, but that’s exactly what the world is doing right now. It has lost its spiritual equilibrium and inverted our values. Actions that people used to be ashamed of, they now boast in. It has ridiculed the absolute truth of God’s Word and called it pluralism. It has worshiped other gods and called it multi-culturalism. It has endorsed perversion and called it an alternative lifestyle. It has exploited the poor and called it the lottery. It has neglected the needy and called it self-preservation. It has rewarded laziness and called it welfare. It has killed the unborn and called it a choice. It has neglected the discipline of their children and called it building self-esteem. It has abused power and called it political savvy. It has coveted their neighbor’s possessions and called it ambition. It has polluted the airwaves with profanity and called it freedom of expression. It has ridiculed the time-honored values of our forefathers and called it enlightenment. But the Word of God says this to the wicked of any age: Do not be deceived: God cannot be mocked. People reap what they sow (see the commentary on Galatians, to see link click Cg – The One Who Sows to the Flesh Will Reap Corruption).

Woe to Those Who Draw Sin With Cords of Deceit
5: 18-19

Woe to those who draw sin with cords of deceit DIG: Who gets hit with the third woe and why? In today’s images, how would you describe what they are doing with these cords of deceit? What sarcasm do you hear between the lines?

REFLECT: Who do you know that is tied down with cords of deceit and wickedness? Being spiritually blinded, how can you help them? Praying for them is probably the most effective means of intercession. Make a “Top Ten” list of people to pray for and then commit to pray for them on a consistent basis. The prayers of the righteous are powerful and effective (James 5:16). What deliberate choices are you making right now in your life? Do you think you could be taking your relationship with God for granted?

In the six woes of Isaiah (5:8-25), the first two therefore sections subdivide 5:8-17 from 5:18-25. The bitterness of the wild grapes is revealed even more than before, for here Isaiah exposes the underlying cynicism that was responsible for the people’s refusal to live in obedience to their God. They did not believe that ADONAI was in control of all things, and they believed that they were really more capable of determining right from wrong than He. This resulted in a perversion of values in their society: debauchery was more honorable than purity, and drunkenness was preferable to sobriety. The wicked were pronounced innocent, while the righteous were condemned.

Far from being convicted of the charges against them (5:13-17), they mocked both Isaiah and his Creator, saying: Let God hurry, let Him hasten His work out in the open so we may see it (5:19a). They believed that the Temple would never be violated. After all, they thought, ADONAI had given them the priesthood, the Temple and the Land. Were they not the apple of His eye? Hadn’t He said He would always be with them? Later, during the ministry of Jeremiah, the Levites would actually walk within the Temple complex, repeating in vain repetition: This is the Temple of ADONAI, the Temple of ADONAI, the Temple ADONAI (see the commentary on Jeremiah, to see link click Cc – False Religion is Worthless), actually thinking that they could merely remind the LORD that it was indeed His Temple, kind of a good luck charm, even though they were practicing idolatry right in the Temple itself (Ezekiel 8:1-16)! They had taken their relationship with YHVH for granted; they had confused Ha’Shem’s kindness and mercy with weakness. They thought God would merely wink at their sin because He loved them so much.

If you didn’t know better, it would seem that they were daring God to punish them! They said: Let it approach, let the plan of the Holy One of Isra’el come, so we may know it (5:19b). Their use of Isaiah’s phrase, the Holy One of Isra’el, was hardly an acceptance of what the title means, but rather a way of taunting Isaiah and ridiculing what they perceived to be his “holier-than-thou” attitude.

To this, Isaiah responds with a third woe, declaring: Woe to those who draw sin along with cords of deceit and wickedness, as with cart ropes (5:18). Earlier, Isaiah accused the wealthy of drinking an excessive amount of wine at their banquets (5:11). But more importantly they had no respect for the work of ADONAI (5:12). There, Isaiah had charged them with being so intoxicated with seeking pleasure that they had shut God out of their lives. But when the prophet confronted them with their sin, instead of being convicted about it, they mocked him.

They are pictured as pulling sin to themselves with ropes by making deliberate choices. This was no accident. They did not fall into it, but were consciously choosing evil over righteousness. The Israelites were proud of their unbelief, but it was like a yoke by which they were harnessed to the wagon of sin. So when God punished the wagon, they were punished with it. They demanded ADONAI act before they would believe. But there is never enough evidence for unbelief. Only when faith is offered freely, are God’s acts able to confirm that faith (Hebrews 11).

Therefore, The Grave Enlarges Its Appetite
5: 14-17

Therefore, the grave enlarges its appetite DIG: Why would the entire nation go down to the grave? What role reversal do you see in the fate of the rich and that of the poor? Who’s who in this portrait of justice? How does the LORD prove His justice and righteousness?

REFLECT: Godly consequences, as a result of obedience, can result in blessings. But consequences as a result of sin can be devastating, as Judah would eventually find out. Sin always takes you further than you want to go and costs you more than you want to pay. Do you remember a time when sin took you further than you wanted to go? What were the consequences? How did you react to the LORD’s discipline?

There were four consequences of Judah’s lack of understanding (5:13). First, physical death would result. Therefore, the grave enlarges its appetite and opens its mouth without limit. Into it will descend their nobles and masses with all their drunken brawlers and revelers (5:14). They will be sent to sh’ol, the Hebrew word for the abode of the dead. Sh’ol was the shadowy place where all went after death: No one remembers you when you are dead. Who praises you from sh’ol (Psalm 6:5)? And Luke gave us an example in the parable about a rich man and Lazarus, where the angels carried Lazarus to Abraham’s side (Luke 16:19-31).

Secondly, the proud would be humiliated. The people will be brought low and the eyes of the arrogant humbled, regardless of their social status (5:15, also see 2:11-12 and 17). There is no distinction of rank and no place for splendor in sh’ol (to see link click Dq – Those Who See You Stare and Ponder Your Fate). Every attempt to gain an advantage of status or power in the underworld is useless, for everyone descends to the same level in the grave. The wealthy and the poor might be separated in this life (5:8-10), but not in the next. And because the rich gave themselves over to decadence rather than the understanding of the LORD, death would swallow the whole nation up together.

Thirdly, the land of Judah would be devastated. The land that was good for raising crops will only be good for grazing. The sheep will graze as in their own pasture. With the houses of the wealthy ruined (5:8-9), lambs will feed among the ruins of the rich (5:17). It was beyond ironic that the frantic energy spent adding house to house and field to field (5:8) would be replaced by the quiet grazing of the flocks. It is a spiritual principle of the universe. God’s peace will prevail, either by design or default.

Fourthly, this destruction of the nation would lead to a display of God’s justice and holiness. But the LORD of heaven’s armies (CJB), will be exalted by His justice, and the holy God will show Himself by His righteousness (5:16). God proves His holiness and righteousness by judging sin. Ultimately, foreigners would occupy the Land. The nation, without realizing it, was in a death spiral. Their pride and their vices had blinded them to the truth of the Torah.

Therefore, My People Will Go into Exile
5: 13

Therefore my people will go into exile DIG: When did the LORD decide that the Israelites would have a special identity? Did they accept it? Did they have opportunities to learn God’s ways? What happened as a result? Would the little nation of Judah survive? How?

REFLECT: When did the LORD decide that you had a special identity (see Psalm 139:13-16; Romans 8:28-30). When did you accept Him? When did you rebel? What happened as a result? Do you feel that you have taken hold of what God has prepared for you? Why or why not?

The wealthy of Judah were only interested in pleasing themselves and excluding God. What would be the consequences of their actions? The first therefore refers to the captivity. Therefore, My people will go into exile. The Hebrew phrase will go is in the prophetic perfect, and even though the event is in the future, it is depicted as already happened. And about one hundred years after Isaiah made this prophecy, the exile will come true with the Babylonian captivity.

The thought is reminiscent of Hosea, where the LORD spoke to Isra’el through His prophet saying: You are not My people, and I am not your God (Hosea 1:9). From the very beginning, their special destiny had been known to ADONAI. He commanded Moses to say to the Israelites, “I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as My own people, and I will be your God” (Exodus 6:6-7a). But it was evident that they did not know Him. For if they did, oppression and cries of distress would not have replaced justice and righteousness (5:7).

Was their plight a result of not knowing, or was it willful rebellion? Due to their lust for riches and wine, their senses had been deadened to the point where they were like brute beasts, thrashing around in a drunken stupor, and missing out on a relationship with the Creator of the universe. What a waste; what a tragedy. Their lack of understanding resulted in their need for discipline (5:13a). They had refused to learn God’s ways and sought other escapes. But their lack of understanding was not because they hadn’t had the opportunity to learn His ways. The prophets, like Amos, had warned and warned them. They lacked understanding because they refused to listen and learn.

When Isaiah lived, there were mighty nations on the move and it was a real possibility that Judah could be swallowed up. Their men of rank will die of hunger and their masses will be parched with thirst (5:13b). Since God does not show favoritism (Romans 2:11), and death had no respect of rank (5:14), both the mighty and lowly of society would die.

When I think of the promises of the LORD, I’m reminded of the story of the young man who had a dream to go to America. He scrimped and saved, and did everything in his power to save enough money to buy a ticket on a boat bound for America. The day came when he had precisely the amount of money needed, and he went immediately and purchased that ticket. The ship was to leave the next day, so with great excitement, and with all of his possessions wrapped neatly in a blanket he boarded the ship, and settled down for his great journey. After the first couple of days, the young man had exhausted the meager supply of food that he had been able to scrimp and save in his blanket, and he began to get hungry. He knew that if he could only survive for a few days more, he would enjoy all the riches that America promised.

It was that evening that a steward found him preparing to sleep in a secluded corner on deck. The steward confronted him, accusing him of being a stowaway. Pleading, his innocence, the young man produced his ticket. The steward apologized, but then asked, “but why are you sleeping here on deck, when you have quarters below”? When the young man replied that he had only enough money for the passage but no room, the steward explained that the room was included in the price of the ticket. As the steward led the astonished young man to his room, they passed the large dining room where a sumptuous meal was being laid out. The young man peeked in and saw that the room was filling with people, and the steward told the young man that he could be seated for dinner in about fifteen minutes, as that was also included.

So many times we understand that we have redemption (see the commentary on Exodus Bz – Redemption), and we look forward to the beauty of Heaven, but we are ignorant of so much that is in between. We fail to grasp all that ADONAI has prepared for us.

Woe to You who Run After Their Wine
5: 11-12

Woe to you who run after their wine DIG: Who gets hit with the second woe and why? How contemporary does their lifestyle sound to you? What are their offenses? Does their judgment seem appropriate? Why?

REFLECT: Can you identify with this lifestyle in any way? If you were ever a part of it, who could better understand what drunken people in your sphere of influence than you? If not, to reach them you must see them through your heavenly Father’s eyes. Can you love the sinner, yet hate the sin? Why or why not?

This is the second woe in Isaiah’s lament. He continues to address the wealthy who can spend the whole day, from early morning until late at night, pursuing their own pleasure, especially drinking. Woe to those who were so addicted that they had to rise early in the morning to run after their drinks. They would stay up late at night until they are inflamed with wine (5:11). The Hebrew denotes an alcoholic beverage made of raisins, dates, honey or barley, and the like. Nowhere does the Bible condemn the drinking of alcoholic beverages. But the Bible always calls drunkenness sin. Here he talks about men who rise up early to run after their drinks, or stay up late at night to continue drinking, accompanied by music to set the mood for the evening. They have harps and lyres at their banquets, tambourines and flutes and wine (5:12a). These practices were consistent with idol worship at the time because exciting music and wine always accompanied the feasts (Amos 6:5-6).

Then God gives the reasons why these practices are condemned in these particular cases. They enjoyed their wine, but had no regard for the deeds of ADONAI. In addition, they showed no respect for the work of His hands, meaning they abused other people made in the image of God (5:12b). Caring only for their own pleasures, they had no concern for the LORD or for others. Their spiritual sensitivity had become dimmed. When the passion for pleasure becomes the most important thing in a person’s life, passion for God is squeezed out. They would get into a drunken stupor, only so that they could avoid thinking of the mighty deeds of ADONAI. By doing so, however, they failed to see the woe that was about to come upon them.

Woe to You Who Add House to House
5: 8-10

Woe to you who add house to house DIG: This sermon elaborates on what God said about the condition of the people in the last verse (5:7b). What have the people in the first woe done that is so offensive to the LORD (see 3:14-15)? How would you react if you reaped only a tenth of what you had sown? How does this curse contrast with the promise of blessing in Amos 9:13-15? Why will judgment come upon these people?

REFLECT: When was the last time you wanted something for the mere pleasure of having it? When is enough, enough for you? When enduring hard times, do you blame the LORD, or run to His arms for forgiveness? I am not being sarcastic. Many people blame God for their own sinful lifestyle or persecution by the devil. Why?

The problem that Isaiah addressed in 5:8-17 is the emergence of a wealthy, land owning class that turned its attention more and more to extravagance. The northern kingdom of Isra’el had experienced the same thing earlier, as seen in the prophecies of Amos (Amos 3:15 to 4:3, 6:1-8). This was not a new problem, even in Isaiah’s day, but the rich of Jerusalem were driven to possess more and more, and spend more and more, only to please themselves. Isaiah’s reply to this financial disease can be summed up in the words of Yeshua: What good will it be for a man if he gains the whole world, yet forfeits his soul (Matthew 16:26)?

This is the first woe that Isaiah will prophesy against Judah. He declared: Woe to you who add house to house, and join field to field, till no space is left and you live alone in the land (5:8). The first woe is against the greedy landowners. Selling houses permanently in a walled city was allowed under the Torah, but selling land or houses in unwalled cities had its limits. The permanent confiscating of the inheritance of others was in direct violation of the Torah. It did allow the taking of land or houses for certain debts, but eventually the Torah forced a return of inherited land on the Year of Jubilee (Leviticus 25:23-28 and Ezeki’el 46:16-18). What’s happening here is that the principle of the Torah had been discarded and the poor were being driven out. These greedy landowners did not need this land or even use it; they merely reveled in the mere possession of it. It is hardly a coincidence that the last of the Ten Commandments deals with covetousness (see the commentary on Exodus, to see link click Dt – You Shall Not Covet Anything That Belongs to Your Neighbor).

But in the final analysis, covetousness is always self-defeating. The paradox of biblical teaching is this: to acquire is to lose, to give is to get (Matthew 16:25). So, Isaiah pronounces a judgment for this first woe in an unusual way; he whispers in the ear of the prophet, which is often the manner in which a special revelation was given. ADONAI, the LORD of heaven’s armies (CJB), whispered in my ears, saying: Many houses that they once enjoyed will be brought to ruin; large, magnificent ones left empty (5:9). The great houses that were built after the smaller ones were destroyed ended up abandoned. Because of this sin, they ended up living alone because they crowded everyone else out (Micah 2:1-2). They ended up empty, to the extent that they were desolate, totally unoccupied and under the ban of God (Jeremiah 22:13-17).

Not only will the great mansions be empty, but the Land will also be infertile. Many poor people would be killed for their land, and as a result, the Torah said that their crops would fail (Deuteronomy 28:20-24). For a ten-acre vineyard will produce only five gallons of wine, and seed from five bushels of grain will yield but half a bushel (5:10). As far as the land itself, famine will follow the depopulation. Instead of producing tenfold, which the Torah promised in cases of obedience, it will only produce one tenth of its capability. The wealthy had forgotten that the land belonged to the LORD. When they treated it as their own and did with as they pleased, ADONAI removed His blessing (Leviticus 26:14-20; Deuteronomy 28:15-35; Micah 6:12-16).