Bible Commentaries
Isaiah 63

Verses 1-8

XXV

THE BOOK OF ISAIAH PART 17

Isaiah 61:1-63:8

The threefold theme of this section (Isa. 61:1-63:6) is the mission of the Servant of Jehovah, a new picture of Zion’s glory, and the judgments of the Servant upon his enemies. The speaker in Isaiah 61:1-3 is the Messiah and the positive proof of it is the testimony of our Lord himself:

And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written.

The spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord.

And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him. And he began to say unto them, Today hath this scripture been fulfilled in your ears: – Luke 4:16-21.

This short paragraph sets forth, in general, the preparation of the Messiah for his special mission. There are several items of information in this passage. We are told here that the Messiah had a special anointing for his work. This took place at his baptism when the Holy Spirit came upon him and abode with him ever afterward without measure. There follows in this passage the several offices that the Messiah filled. In the Old Testament we have the special anointing of prophets, priests, and kings for their respective offices. This anointing was performed by the use of the holy anointing oil for which we have the specific recipe in Exodus 30:22-23. All these offices of the Old Testament prophet, priest, and king were combined in the one person of the Messiah. He was prophet, priest, and king, and in Jesus Christ we have all these functions performed.

In this commission of our Lord here we have these functions distinctly indicated. His prophetic office is signified in the special commission to preach the good tidings unto the meek; his priestly work is indicated in his commission to bind up the brokenhearted; and his kingly office, in his commission to set free the captives. Then he was to proclaim the Jubilee year in which all captives were set free and all oppression of debt was removed, and there was a time of general rejoicing. All this has a distinct fulfilment in the gospel dispensation through Christ and his heralds. The picture here is one of joy and gladness, just such as comes to a people who have been freed from the bonds of slavery, of which the greatest is the slavery of sin. This is the mission of the Messiah and amply fulfilled in our Lord Jesus Christ.

The results of such a ministry are pictured in Isaiah 61:4-9. In the preceding paragraph the recipients of the blessings of the Messiah are called "trees of righteousness, the planting of Jehovah." In this passage the prophet takes as his starting point the captivity, then pictures in glowing terms their return and rebuilding of the waste places, and then sweeps out into the future where he sees the Jews and the Gentiles in the kingdom together and the Jews holding a prominent place in the great plan of God for the salvation of the world. At that time instead of their shame they shall have double honor and instead of their dishonor they shall have rejoicing. One of the results of his work is the establishing of justice and the meting out of rewards in truth, and he makes an everlasting covenant with them.

Then in Isaiah 61:9 we have a striking prophecy. Here we are told that the seed of the’ Jews shall be known among the nations and their offspring among the peoples; that they should be acknowledged by all who see them, as "seed whom Jehovah hath blessed." This marvelous prophecy is being fulfilled in every nation of the world where the Jew has migrated. No man fails to recognize the shrewd Jew in the affairs of the governments and in the great commercial and financial interests of the marts of the world. He has figured largely at all the great courts of the earth ever since Joseph was prime minister at the court of Pharaoh and Daniel, at the court of Nebuchadnezzar. He is a success everywhere, so much so that the world points the finger at him and says, "There is the one whom Jehovah hath blessed."

The speaker in Isaiah 61:10-11 is Zion, responding to the gracious promises of the preceding parts of this section. This was a great time for rejoicing. The good tidings, their healing and their liberty brought by the Messiah now finds a hearty response in heartfelt joy and rejoicing.

The things here mentioned for which God’s people rejoice and are joyful in him are as follows: The first thing mentioned is the garment of salvation, or the robe of righteousness. This, of course, is the imputed righteousness of Christ, and Dressed in his righteousness alone, Faultless to stand before his throne, God’s people may go on rejoicing as a bridegroom or as a bride adorned for the marriage. There is here also the strong assurance of the final triumph of righteousness in all nations. The whole world is to become an Eden, reclaimed forever out of the hand of the unrighteous spoiler. In this year of Jubilee the earth will be restored to its proper heirs, the righteous seed. For all the preceding weary ages of wrong, compensation shall be made. All God’s saints, who have long been shame-stricken, shall then become "kings and priests unto God," and thus their joy shall be made full.

Some regard the speaker in Isaiah 62 as Jehovah; some, the prophet himself or the prophetic order, while others regard him as the Servant of Jehovah. The last supposition is by far the most logical and the best. The close connection with the preceding chapter is evident. In that chapter we have a soliloquy of the Servant and a response upon the part of Zion. Here the Servant takes up the soliloquy and goes on through this chapter.

The Servant in Isaiah 62:1-5 declared that he would not hold his peace any longer for the time had come for the publishing of Zion’s righteousness and salvation; that this should be evident to the nations; that she should have a new name and should be a crown of beauty and a royal diadem in the hand of God; that her new name should be expressive of her new relation, i.e., "not forsaken," but Hephzibah, "My delight is in her," and Beulah, which means "married"; that thenceforth Zion should be a delight and that God would rejoice over her. All this has its realization in the ministry of Christ and the Holy Spirit.

There has been a great controversy over the name, "Hephzibah." Our Campbellite brethren claim that the new name here given Zion is the name, Christian, which the disciples received at Antioch (Acts 11:26). They insist that the church should have that name and that to wear that name is essential to salvation. Just what that new name is, it is not easy to decide. Two names are given here "Hephzibah" and "Beulah." Why we should select the first rather than the second, is not evident. These names are expressive of a new condition and of a new relation, one meaning, "My delight is in her" and the other, "married." Then, it will be noted here that this new name shall be the "name, which the mouth of Jehovah shall name." But the name "Christian" was given the disciples by the heathen and in derision. Then the name Christian occurs but three times in the New Testament and in each case it is applied to the individual disciple and nowhere is it applied to the church. Another mystery about it all is that if the church of Jesus Christ should be called "The Christian Church," why was it so long receiving this name? Not until 1827 was the name suggested at all, and then several other names were tried before they hit upon this name. According to this passage in Isaiah, if we find this new name in the New Testament, we must expect to find it given by Christ himself or by some one of his inspired apostles. But we look in vain for such name in their ministry and writings.

It seems better to consider these names in the light of the historical background of Zion at this time and in the light of the specific meaning of the words here used. The two names, "Hephzibah" and "Beulah," have their corresponding application in the history of Israel, expressing a condition and a relation at the time the prophet wrote. "Azubah," forsaken, was the name of Jehoshaphat’s mother (2 Chronicles 20:31) and Hephzibah, "my delight is in her," was the name of Hezekiah’s wife (2 Kings 21:1). So here he says, "Thou shall no more be termed forsaken [Azubah]; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and the land Beulah; for Jehovah delighteth in thee, and thy land shall be married." This explains that these names are expressive of Zion’s new condition and relation, which she was to maintain in the gospel dispensation under the new covenant. We find some New Testament expressions that correspond to these, indicating the relations under the new covenant, such as "the honorable name," by James and the "new name" of Revelation 2:17; Revelation 3:12, which will be given to individual saints in the heavenly kingdom.

Further interest in Zion is expressed by the Servant in Isaiah 62:6-9. The interest here is in the setting of the watchmen on the walls of Jerusalem, who are to watch Jerusalem with an everlasting vigilance. Some think that the watchmen here are the prophets and priests; others, that they are angels who keep perpetual watch and ward over Zion. That these watchmen here are angelic beings appears from their personal vigilance and that they are reminders to Jehovah of his oath and covenant to bless Zion. This corresponds to the watchers in Daniel 4:13; Daniel 4:17; Daniel 4:23 which are admitted, generally, to be angels. In the New Testament this idea of angel ministrations is emphatic. Our Lord refers to the angels that have charge of the "little ones" and angels ministered unto him on different occasions. Paul tells us that the angels are present and watching over the assemblies in the churches, and in Hebrews 1:14 he defines their work in particular, thus: "Are they not all ministering spirits sent forth to do service for the sake of them that shall inherit salvation?"

Their special mission has already been intimated in the preceding paragraph. But as this passage here sets forth, they are to be Jehovah’s remembrancers, reminding him of his covenant with them and his promises to them. They are not to let Jehovah rest until "He establish and make Jerusalem a praise in the earth." This thought of importunity is also expressed in Luke 11:5-13; Luke 18:1-8. Here is also set forth the oath of Jehovah respecting Zion, that the enemies of Zion shall no more triumph over her but that Zion shall enjoy the full blessing of her fruitage.

The proclamation of Isaiah 62:10-12 is a proclamation for all to go up to Jerusalem. A highway must be prepared, the stones must be gathered out and an ensign for the peoples be lifted up. The prophet here starts again with the Babylonian captivity, delineates the parts the several peoples perform in the return and restoration of the Holy City and its institutions. Then he announces the proclamation of Jehovah to the end of the earth that the salvation of the daughter of Zion cometh. Then stretching forward in his vision, he sees the Holy City called "Sought out, a city not forsaken." This was not fully realized after the return and so we keep our faces toward the future in anticipation of this glorious day when the Jews everywhere shall receive with joy in their hearts this proclamation to go up to their own land and to the Holy City, never again to be forsaken.

The prophet’s vision in Isaiah 63:1-6 is a vision of someone coming from Edom, with crimsoned garments from Bozrah. His apparel is glorious, and his step is characteristic of a conqueror. But who is this conqueror from Edom? He here announces himself to be one speaking in righteousness and mighty to save. This is fulfilled only in our Lord Jesus Christ. We see him here in the capacity of an avenger, coming in judgments.

There is no idea of expiation in this passage whatever. It is the idea of vengeance upon the enemies of Zion that stands out prominent here. He explains that he had trampled the peoples in his wrath and that alone. There was no one with him and his own arm brought salvation to him.

Edom here, as in other places in Isaiah, refers to the worst enemies of Zion. The day of vengeance is yet future. It is the day when our Lord shall vindicate his people against all their enemies, who shall feel the weight of his mighty hand.

The whole of this prophecy is future and the verbs here are claimed by some to be in the future tense, but the dramatic form of the narrative demands that the verbs be in the past. So often the prophet sees the events, yet future, as already accomplished. This emphasized the certainty of their fulfilment, just as the tense of the verbs in Romans 8:29-30 which present the work of our salvation as if it had already been accomplished.

We find the parallel of this passage in Revelation 19:1-21. There we have the man on the white horse going forth to battle and winning his victor over the nations, stained also with their blood. This great conflict is a precursor of the millennium.

QUESTIONS

1. What is the threefold theme of this section (Isaiah 61:1-63:6)?

2. Who is the speaker in Isaiah 61:1-3 and what the proof?

3. What are the things set forth in Isaiah 61:1-3 and what their fulfilment?

4. What are the results of such a ministry as pictured in Isaiah 61:4-9?

5. Who is the speaker in Isaiah 61:10-11?

6. What are the things here mentioned for which God’s people rejoice and are joyful in him?

7. Who is the speaker in Isaiah 62?

8. What interest expressed for Zion by the Servant in. Isaiah 62:1-5?

9. What is the controversy over the name, "Hephzibah," and what the new name given to Zion?

10. What further interest in Zion is expressed by the Servant in Isaiah 62:6-9?

11. What are these watchmen set by the Servant and what the corresponding New Testament teaching?

12. What is their special mission and what Jehovah’s oath here concerning Zion?

13. What is the proclamation of Isaiah 62:10-12 and what will be its fulfilment?

14. What is the prophet’s vision in Isaiah 63:1-6?

15. Who is this conqueror from Edom?

16. In what capacity do we here see him?

17. Is there any idea of expiation in this passage, and what his own explanation of his crimsoned garments?

18. What does Edom here represent and when the "day of vengeance" here spoken of?

19. What can you say of the tense of the verbs in Isaiah 63:3-6?

20. Where do we find the parallel of this passage in Revelation?

Verses 7-24

XXVI

THE BOOK OF ISAIAH PART 18

Isaiah 63:7-66:34

The general theme of this last section of the book of Isaiah is the divine principle of discrimination. More particularly, the items of this theme are penitent Israel’s prayer, Jehovah’s response, and the fixing of final destinies.

This section opens with the prophet’s recounting of the mercies of Jehovah. In the distant past the Lord had pity on Israel and bore his people in his arms. The elements of his compassion are here mentioned as loving-kindness, great goodness, mercies, sympathy, love, and pity, the expression of which is realized in his salvation, deliverance, redemption, and support. All these terms are strong and significant of the relation Jehovah sustained to his people in the past. This is a most excellent way to stimulate in a people the spirit of prayer. The people had rebelled at Sinai in the incident of the golden calf, at Taberah they murmured, at Shittim in the case of the daughters of Moab, in the time of the Judges, in Samuel’s time, the ten tribes under Jeroboam, and Judah under Manasseh, Jehoiakim, Jehoiachin, and Zedekiah. Thus Jacob was a rebellious people.

The results of this rebellion and the effect on the people were tremendous. This rebellion on the part of God’s people (1) grieved his Holy Spirit, (2) caused him to turn to be their enemy, and (3) made him to fight against them. When the Holy Spirit was withdrawn from the people and Jehovah began to fight against them, they were set to questioning thus: Where is the God that brought us up out of Egypt? Where is he that put his Holy Spirit in our midst? and so on (Isaiah 63:11-14). This reminds us of the dear old hymn that runs thus: Where is the blessedness I knew When first I saw the Lord? Where is the soul-refreshing view Of Jesus and his word? The prophet here is going back to their glorious experience with the Lord and in so doing he is kindling in them the spirit of prayer and supplication which finds expression in the following paragraphs.

The elements of prayer in Isaiah 63:15-19 are striking. In this excellent and pious prayer in which they entreat God, for his grace and mercy, to behold them with an eye of compassion, they argue both from the goodness of his nature, and from the greatness of the works which he had formerly done for them. God sees everywhere and everything, but he is said to look down from heaven, because there is his throne, whereon he reigns in majesty. This is a plea for Jehovah’s condescension, followed by a complaint that God had relaxed in his zeal for them and had restrained his compassion toward them. Then they plead his fatherhood and his redemption from everlasting, following it up with a complaint of his judgment of judicial hardness of heart, and a lamentation for the desolation of their own land and their forsaken condition in a strange land.

This prayer is continued (Isaiah 64:1-7) in an expression of an earnest wish that God would show himself as visibly in favor of his ancient people as he did when he came down upon Mount Sinai, amidst thunder, and lightning, and tempests, which shook heaven and earth, and testified his presence. They plead what God had formerly done, and was always ready to do for his people. Then they confessed themselves to be sinful and utterly unworthy of God’s favor, and that they had deserved the judgments under which they were now suffering. Note that there are three emphatic "alls" in his confession – "All unclean,” “ all our righteousness” and “we all do fade as a leaf." They were all morally unclean; a moral leprosy was upon them. They were like a leprous man who had to rend his clothes and go about crying, "Unclean! unclean!" They were like one under a ceremonial pollution and not admitted to the courts of the tabernacle. All their righteousnesses were as filthy rags, rags which would only defile. This is true when considering the very best works and actions that can be performed by the very best of mankind, for all our works have so great an alloy of imperfection that they cannot justify us before a just and holy God. They were all like a fading and falling leaf, but Leaves have had their time to fall, And flowers to wither at the north wind’s breath, And stars to set; but all – Thou hast all seasons for thine own, O death.

The final plea of this prayer (Isaiah 64:8-12) is threefold: (1) They again plead the fatherhood of God who had made them as a potter makes the vessel out of the clay; (2) his holy cities, Zion and Jerusalem, were a wilderness and a desolation; (3) their holy and beautiful house was burned with fire and all their pleasant places were a waste. They urged that these things should move Jehovah in pity and compassion to interfere in their behalf.

The special theme of Isaiah 65-66 is Jehovah’s response to the prayers and confessions of penitent Israel. In the most restricted sense, this is an answer of Jehovah to the preceding confession and prayer. It is the close of the great prophecy of the Servant who is to glorify Jehovah on earth and to finish the work given him to do. It is also a winding up of Isaiah’s ministry.

The first response to these prayers is a sharp discrimination between the faithful and unfaithful, a contrast in the hopes of the faithful and the unfaithful, a contrast in the hopes of acceptably approaching Jehovah cherished by the two parties: those who find him had not been called by his name; whereas Israel in the mass are cast off through their own sinfulness (Isaiah 65:1-7).

In Isaiah 65:1-2 we have the ones who find Jehovah and the ones who fail to find him. Here he is represented as hastening to assist and welcome a people that was not called by his name. This refers to the Gentiles, the proof of which is found in Romans 10:20-21. These words of Isaiah certainly include the Gentiles, as he had included them in Isaiah 56:7, in which he said, "My house shall be called a house of prayer for all peoples." On the other hand he spread out his hands to a rebellious people, which, as Paul construes it, refers to Israel who rejected Christ.

The details of their rebelliousness (Isaiah 65:3-5) are stated, in general, as provoking Jehovah to his face, and are specified as follows:

1. Sacrificing in gardens, i.e., the groves and gardens of Palestine in which they worshiped Astarte. The profligacy of these rites cannot be described.

2. Burning incense upon bricks, i.e., upon the tiled or bricked roofs of houses, which was directly contrary to the Mosaic Law.

3. Sitting among the graves, i.e., the rock tombs of Palestine, for the purpose of raising the dead, or of obtaining prophecies from them, or of getting prophetic intimations made to them in dreams.

4. Lodging in the secret places, i.e., in the Crypts, for the mysteries celebrated in the natural caves and artificial crypts.

5. Eating swine’s flesh, i.e., as a part of the sacrificial meals.

6. Eating broth of abominable things, i.e., from the flesh of unclean or unlawful animals.

7. They said, "Stand by yourself; I am holier than thou." This was self-conceit and hypocrisy.

The votaries of these abominations are described as smoke in the Lord’s nose, and a fire that burns continually. They were objects of his wrath and should receive the measure of their work into their own bosom.

The contrast in Isaiah 65:8-12, or the second item of Jehovah’s response, is a contrast in their character and in their notions of God. In Israel there is a precious seed, or kernel, which shall be preserved, whereas the doings of the idolaters shall return upon their own heads.

But what is the meaning of "inheritor of my mountains," (Isaiah 65:9) ? The whole of Palestine is little more than a cluster of mountains, which may be divided into three groups: (1) the mountains of Galilee, extending from Hermon to Tabor; (2) the mountains of Samaria and Judea, extending from Carmel and Gilboa to the plateau of Mamre above Hebron, separated from the first group by the plain of Esdraelon; (3) the mountains of the trans-Jordanic region, including those of Bashan, Gilead, Moab, and Edom, separated from the two other groups by the Jordan Valley. The inheritor of this whole region of Palestine was to be the true Israel of God.

Then what the meaning of "Fortune" and "Destiny" in Isaiah 65:11, and what the application here? These are heathen deities for whom Israel prepared viands and poured out a drink offering, respectively. The prophet here makes a play upon the word, "destiny," saying, "I will destine you to the sword," and then assigns the reason, viz: that he called but they did not answer.

The third item of Jehovah’s response (Isaiah 65:13-16) is a contrast in results. The promised blessings are more than realized to the one, whereas the other has a corresponding disappointment. The first paragraph is introduced by the word "therefore," which connects back with the thought of their ’rejecting the call of Jehovah. The thought, as carried on in this paragraph, is the supply of good things for his servants while those who reject the call shall hunger and thirst. The servants shall rejoice, while they are put to shame. The servants shall sing for joy of heart, while they shall cry for sorrow of heart, and shall wail for vexation of spirit. They shall leave their name for a curse unto God’s people. They will be slain by the Lord, while the servants receive a new name. "So that he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth." All this is now being realized. The prophet starts with the call from the captivity which many of them did not have the heart to hear and suffered many privations among the nations as the consequence, but the deeper meaning is their spiritual privation which the Jews have suffered for these many centuries since they rejected the salvation offered to them. Their name is a curse to every Jew today, as the Jews are hated and persecuted in all lands.

The phrase, "the God of truth," in Isaiah 65:16 should be translated, "the God of the Amen," which is a unique epithet. The explanation of it is found in the New Testament passages (2 Corinthians 1:20; Revelation 3:14). This means the God of the covenant; the God, to whom that quality of covenant keeping truth essentially belongs, is he in whom all shall "bless themselves" or "shall be blessed." The seed of Abraham and the seed of David are to be identified with this God of truth, a mystery completely realized in him who is "the Amen, the faithful, and true witness" of Revelation 3:14. In him "all the promises of God are . . . Amen." In his person God and man were joined in an immutable covenant of peace. To the curse pronounced upon everyone that violates God’s law, he said, "Amen," upon the cross. To the blessings guaranteed to all nations by God’s promises to Abraham and David, he said, "Amen," when he rose from the dead to "live for evermore" (Revelation 1:18). When the time shall come in which men shall call themselves by the name of the Lord and know only one God as the source of blessing in Christ Jesus, then the former state of human affairs, with all its "troubles" will have passed away, and the new era will be inaugurated, which is abundantly described in the next paragraph.

The prophetic picture in Isaiah 65:17-25 is an ideal picture of the overflowing blessings in the messianic age extending into the millennium. In some respects this picture corresponds to John’s picture of the holy city in Revelation, but they cannot be identical, since death and sin are not banished from Isaiah’s new Jerusalem. In this ideal state the heavens and the earth are new; there will be rejoicing, but no weeping and crying. Death shall be there but the longevity of the patriarchal times will be restored. There shall be such prosperity as they never saw in the land of Canaan. Then prayer and its answer are simultaneous, and heaven and earth are closer together than ever before since sin entered the world. The enmity in the animal creation caused by sin will be removed. The wolf and the lamb shall feed as one, and the full curse of sin shall fall upon the serpent whose food shall be dust. Nothing shall hurt nor destroy in the Holy Mountain of the Lord. This picture makes one think of paradise regained, but it does not reach the complete ideal. John carried much of the symbolism here into his picture of paradise regained, but he saw the Holy City in its state of perfection, with no death, no sin, no tears, no sea, and with the glory of all the nations brought into it.

The fourth item of Jehovah’s response to penitent Israel’s prayer (Isaiah 66:1-4) is a contrast in the ideas and methods of approach to Jehovah. In the new order of things (Isaiah 66:1-2) Jehovah will operate the affairs of his kingdom from his throne in heaven and will not need the old temple for his resting place. But his new temple will be a spiritual house and the man to whom he will look will not be one after the Jewish ritual but the poor and contrite in spirit. This looks very much like the beatitudes of our Lord, which set forth the true characteristics of the citizens of his kingdom.

But what is the import of Isaiah 66:3-4? This relates to the sacrifices in the new order of things. The man that offers an ox will be in God’s sight as if he sacrificed a man, and he that offers a lamb as if he sacrificed a dog. "He that offereth an oblation, as he that offereth swine’s blood; he that burneth frankincense, as he that blesseth an idol." Then follows a graphic description of the state of the Jews in their delusion. The Jews are now holding on to the old ritual and the Catholics would put the whole of Christendom back under the types and shadows by their system of ritualism. What the prophet here labors to show, the apostle Paul elaborates in his letters to the Colossians, to the Ephesians, and to the Hebrews. The Jews are under this delusion today and in judicial blindness because they did not heed the call of God through the Messiah.

The fifth response of Jehovah to these prayers (Isaiah 66:5-6) is a contrast between the love and favor shown by Jehovah to his people, and the hatred toward them, cherished by the ungodly Israelites.

The short passage announces that the true Israel will be hated and persecuted by Israel after the flesh. These Jews in their zeal for Jehovah’s cause will persecute the righteous, but they shall be put to shame, for Jehovah is keeping watch over his own and recompenses their enemies. All this was fulfilled in the early history of Christianity and God’s judgment on the Jews.

In Isaiah 66:7-9 we have distinctly, the conversion of the Jews as a nation which ushers in the millennium. This is the nation born in a day. It is this restoration that Ezekiel speaks of in Ezekiel 37, and Zechariah in Zechariah 14:1-8, and Paul in Romans 11:11-15, and the period here introduced corresponds to the millennium of Revelation 20:1-6.

The sixth response of Jehovah to the penitent prayer of Israel is a command to all who love Jerusalem to rejoice that she is extended and enriched (Isaiah 66:10-14). There are two tender expressions in this paragraph relative to Jerusalem, viz: (1) "Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream." (2) "As one whom his mother comforteth, so will I comfort you."

These two blessings here are the thoughts of peace and comfort: peace like a river, and comfort like a mother’s love. The added thought of the glory of the nations flowing into it is worthy of note. This is to be the center of all that is beautiful and glorious and John carrying this idea over into his description of the New Jerusalem, says, "And the nations shall walk amidst the light thereof: and the kings of the earth bring their glory into it . . . and they shall bring the glory and the honor of the nations into it."

The seventh item of Jehovah’s response to their prayers is the announcement of the final work of Jehovah, universal and everlasting, glorifying his people, and judging his and their enemies.

The judgment of Isaiah 66:15-17 is the final judgment at his coming after the millennium, in which all the nations are gathered and his fiery judgment is executed upon the abominable of the earth, and the thought is carried on in Isaiah 66:18-21. There is the happy issue of the judgment on the righteous, as in Matthew 25:31-40.

The final picture of the book (Isaiah 66:22-24) shows us the final habitat of the righteous, who will occupy the "New Earth" forever, and the eternal destruction of the wicked, whose "worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."

QUESTIONS

1. What are the general theme of this last section of the book of Isaiah?

2. What more particularly the items of this theme?

3. How does this section open and what the contents of Isaiah 63:7-9?

4. What had the people done and when?

5. What are the results of this rebellion and what the effect on the people?

6. What are the elements of prayer in Isaiah 63:15-19?

7. How is this prayer continued in Isaiah 64:1-7?

8. What the final plea of this prayer (Isaiah 64:8-12)?

9. What is the special theme of Isaiah 64-66?

10. What is the first item of this response?

11. Who are the ones who find Jehovah and the ones who fail to find him (Isaiah 64:1-2)?

12. What are the details of their rebelliousness (Isaiah 64:3-5)?

13. How are these abominations characterized by Jehovah?

14. What is the contrast in Isaiah 65:8-12, or the second item of Jehovah’s response?

15. What is the meaning of "inheritor of my mountains" (Isaiah 65:9)?

16. What is the meaning of "fortune" and "destiny" in Isaiah 65:11, and what is the application here?

17. What is the third item of Jehovah’s response, how does the first paragraph (Isaiah 65:13-16) carry on this thought and when are the prophecies therein fulfilled?

18. What is the meaning and application of "the God of truth" in Isaiah 65:16?

19. What is the prophetic picture in Isaiah 65:17-25 and what the fulfilment?

20. What is the fourth item of this response to penitent Israel’s prayer (Isaiah 66:1-4)?

21. What is the import of Isaiah 66:1-2?

22. What is the import of Isaiah 66:3-4?

23. What is the fifth response of Jehovah to these prayers (Isaiah 66:5)?

24. What is the import of Isaiah 66:5-6?

25. What is the import of Isaiah 66:7-9?

26. What is the sixth response of Jehovah to the penitent prayer of Israel?

27. What are two tender expressions in this paragraph relative to Jerusalem?

28. What is the seventh item of Jehovah’s response to their prayers?

29. What is the judgment of Isaiah 66:15-17?

30. How is the thought carried on in Isaiah 66:8-21?

31. What is the final picture of the book (Isaiah 66:22-24)?