Tuesday, December 7, 2010

Isaiah Chapter 60 - 66

Isaiah

CHAPTER 60

(698 B.C.)

The future glory of Zion

1 Arise, shine; for your light is come, and the Glory of the LORD is risen upon you. (The Speaker here is the Holy Spirit; the person spoken to is Israel. The words, “Arise, shine,” refer not necessarily to Israel’s light, for she has no light; rather she reflects the streams of Light that pour from the Person of Jehovah Whose Name is Christ. This Passage refers back to Psalms 67:1.

“And the Glory of the LORD is risen upon you,” refers to Israel’s Repentance.)

2 For, behold, the darkness shall cover the Earth, and gross darkness the people: but the LORD shall arise upon you, and His Glory shall be seen upon you. (The “darkness” mentioned here speaks of the Great Tribulation, when the Church will have been Raptured away, thereby leaving the world without “Light” [I Thess. 4:13-18]; however, the “darkness” will be expelled by the Coming of the Lord, and the destination of the “Glory” will be Israel.)

Gentiles will worship israel’s god

3 And the Gentiles shall come to your light, and kings to the brightness of your rising. (“Your light,” does not mean that such originated with Israel, but is to be poured upon her. Because of this, and it being overly obvious, the nations of the world will come to Israel; however, as always, that “Light” is Christ.)

4 Lift up your eyes round about, and see: all they gather themselves together, they come to you: your sons shall come from far, and your daughters shall be nursed at your side. (“Your sons” and “your daughters” refer to Israelites still scattered among the nations, and then being gathered back to Judah. As stated, this will take place at the beginning of the Kingdom Age.

The words, “shall be nursed at your side,” speak of the hurts, wounds, suffering, and pains of the last 2,000 and more years. During this time, they have blamed Christ for their troubles. Now they will realize how wrong they were, and be healed of their stubbornness and rebellion, and know that Christ is the Source of their blessing, and not their bondage!)

5 Then you shall see, and flow together, and your heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto you, the forces of the Gentiles shall come unto you. (The word “fear” should have been translated “rejoice” or “tremble,” i.e., “tremble with holy joy.” Verses 5 through 7 proclaim the “abundance” of material prosperity that will come to Israel as well.

“The abundance of the sea shall be converted unto you,” does not refer to maritime prosperity, but rather to the multitude of “Gentiles,” who will show great favor to Israel.)

6 The multitude of camels shall cover you, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the LORD. (“Multitude of camels,” refers to a continual stream of caravans, implying that Jerusalem is not only the center of spiritual Glory, but also of economic power.

“And they shall show forth the praises of the LORD,” tells us that the prosperity of the world is tied to “the Praises of the LORD.”)

7 All the flocks of Kedar shall be gathered together unto you, the rams of Nebaioth shall minister unto you: they shall come up with acceptance on My Altar, and I will glorify the house of My Glory. (“And I will glorify the house of My Glory,” should read “I will beautify My beautiful house,” that is, the palace at Jerusalem, which is to be built. It will be beautiful beyond words!)

8 Who are these who fly as a cloud, and as the doves to their windows? (This refers to ships coming from all over the world to Israel, which, as stated, will take place in the coming Kingdom Age.)

9 Surely the isles shall wait for Me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them, unto the Name of the LORD your God, and to the Holy One of Israel, because He has glorified you. (“Surely the isles [maritime countries] shall wait for Me,” refers to Christ being the focal point of all that is done. Once again, Israel’s blessing is totally dependent upon the Lord, as in fact all blessing is totally dependent on the Lord!)

Millennial glory; god’s blessings

10 And the sons of strangers shall build up your walls, and their kings shall minister unto you: for in My wrath I smote you, but in My favour have I had mercy on you. (The “sons of strangers” refer to the allegiance of the Gentiles concerning their favor toward Israel. The words, “In My wrath I smote you,” refer to Titus, who in A.D. 70 destroyed Jerusalem, killing over one million Jews. From that point on, they were scattered all over the world as outcasts.

“But in My favor have I had mercy on you,” strongly implies that the “mercy” was not deserved, and in fact cannot be deserved.)

11 Therefore your gates shall be open continually; they shall not be shut day nor night; that men may bring unto you the forces of the Gentiles, and that their kings may be brought. (The “forces of the Gentiles” speak of the wealth of the Gentiles. “And that their kings may be brought,” refers to the leaders of nations coming to Israel and actually being forced to come by their subjects, who know that their own prosperity is involved in complete submission to Christ in Zion. They will, therefore, compel their kings to come and render their homage in person, so there will be no doubt about their allegiance!)

12 For the nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted. (The implication is that some nations and kingdoms possibly will not desire to serve the Lord; however, there will be no opportunity for them to respond. They shall “perish” and “be utterly wasted.” How the Lord will do this, regarding these nations, we aren’t told; however, to be sure, it will happen exactly as predicted.)

13 The glory of Lebanon shall come unto you, the fir tree, the pine tree, and the box together, to beautify the place of My Sanctuary; and I will make the place of My feet glorious. (“And I will make the place of My feet glorious,” refers to Christ literally walking on Earth, and in this beautiful capital building, which will be befitting of His Presence [Ezek. 43:7; Zech. 14:4].)

14 The sons also of them who afflicted you shall come bending unto you; and all they who despised you shall bow themselves down at the soles of your feet; and they shall call you, The city of the LORD, The Zion of the Holy One of Israel. (“Of them who afflicted you,” concerns the nations of the world that have grandly opposed Israel; however, those nations “shall come bending unto you.” “At the soles of your feet,” guarantees total submission; however, it will not be a forced submission, but a voluntary submission!

The last phrase refers to the enemies of Jerusalem, which once bestowed disparaging names on her, such as “forsaken” or “desolate.” Now they will substitute for such names titles of honor, such as “City of Jehovah” and “Zion of Israel’s Holy One.” In fact, the “Holy One” is the cause of all blessing and prosperity!)

15 Whereas you have been forsaken and hated, so that no man went through you, I will make you an eternal excellency, a joy of many generations. (Israel has been “hated” from her very beginning in the days of Abraham, because of animosity against the Lord. Tragically, the True Israel, i.e., Christ, was “hated” upon His First Advent; however, all of this will change in the coming Kingdom Age.)

16 You shall also suck the milk of the Gentiles, and shall suck the breast of kings: and you shall know that I the LORD am your Saviour and your Redeemer, the Mighty One of Jacob. (“Suck the milk of the Gentiles,” refers to a continual stream of material sustenance to help in the restoration of Jerusalem and all of Israel, and to carry on the universal missionary program of the Millennium [Zech. 8:12].

The continuous emphasis by the Holy Spirit relates Israel’s blessings to “the LORD your Saviour.” This is the Lord Jesus Christ, “your Redeemer.” Only He can redeem!)

17 For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make your officers peace, and your exactors righteousness. (The material splendor throughout the whole description is, no doubt, typical in the main of spiritual glories and excellencies, as well.

“I will also make your officers peace, and your exactors righteousness,” refers to the rulers of Israel, who will be officers of peace, and the tax collectors, who will be honest, equitable, and righteous.)

18 Violence shall no more be heard in your land, wasting nor destruction within your borders; but you shall call your walls Salvation, and your gates Praise. (The entire cessation of war and violence is one of the most characteristic features of the Kingdom Age, when swords shall be beaten into plowshares and spears into pruninghooks. “The Prince of Peace” shall ultimately establish peace.

“Your Land” refers to Israel. It is emphasized because it has known nothing but war almost from its very beginning. Only during the times of Solomon did it know peace, because Solomon was a Type of Christ, and the Israel of that day, a type of the coming Kingdom Age.

During that coming time, even the very walls will be called “Salvation,” and the gates “Praise,” because of such perfect conditions.)

19 The sun shall be no more your light by day; neither for brightness shall the moon give light unto you: but the LORD shall be unto you an Everlasting Light, and your God your glory. (The splendor of such will make Jerusalem the joy of the whole world. While the “sun” and “moon” will continue to shine as always, still, the Glory of the Lord will be of such magnificence that the light of those orbs will go unnoticed!)

20 Your sun shall no more go down; neither shall your moon withdraw itself: for the LORD shall be your Everlasting Light, and the days of your mourning shall be ended. (The phrase, “Your sun shall no more go down,” does not mean that the rotation of the Earth will cease, but rather that its rising and its setting will not be noticed at all, due to the Glory of God filling the city with light both day and night. As well, this “Light” will be an “Everlasting Light.”

“And the days of your mourning shall be ended,” means exactly what it says!)

21 Your people also shall be all righteous: they shall inherit the land forever, the branch of My planting, the work of My Hands, that I may be glorified. (The reason for the suffering being ended is because “your people also shall be all righteous.” Now, the Land that was promised to Abraham in the beginning will be theirs “forever.” It is called “the branch of My planting, the Work of My Hands.” Their full occupation of it, with His Blessings, will also bless the entirety of the world.

All of this will “glorify the Lord,” because it proclaims His Word coming to pass in totality.)

22 A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in His time. (The “little one” refers to the “little flock” who will ultimately inherit the Kingdom [Lk. 12:32]. This “little one” will grow into a countless multitude [Rev. 7:9]. “In His time,” refers to the fixed time in God’s Counsels for the final establishment of Christ’s Kingdom. If it is to be noticed, it doesn’t say “in our time,” but rather “in His time,” meaning that “the times and the seasons are in the Power of the Father,” and not in the power of the Church, etc. [Acts 1:6-7].)

CHAPTER 61

(698 B.C.)

Messiah’s first advent

1 The Spirit of the Lord GOD is upon Me; because the LORD has anointed Me to preach good tidings unto the meek; He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them who are bound (the first nine Verses of this Chapter present the Messiah and His People. Actually, the Speaker in Verse 1 is the Messiah Himself, as He proclaims His First and Second Comings. That the Speaker is the Messiah is proved by Lk. 4:16-21.

The “Anointing” of Jesus was the Sanctification of His human nature by the Holy Spirit, which commenced in the womb of the Blessed Virgin [Lk. 1:35], which continued as He grew to manhood [Lk. 2:40, 52], which was openly manifested at His Baptism, and never ceased till He took His Glorified Body and Soul to Heaven.

That which the Father anointed Him to do addressed itself to every aspect of life and living. In Truth, Christ Alone can address these problems, which means that humanistic psychology holds no answers);

2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all who mourn (this is the Year of Jubilee, as proclaimed in Lev. 25:9. Such was brought about every Fiftieth year, according to the Law of Moses. Scholars point out that the reading of this Verse by the Lord in the Synagogue of Nazareth took place on the first Sabbath of the Year of Jubilee.

The year of “acceptance” contrasts with the day of “vengeance.” Nearly 2,000 years have already intervened between this “year” and that “day,” though only separated by a comma in the Text.

The Lord, when reading these Verses at Nazareth, stopped in the middle of the second line, and did not go on to read “of the day of vengeance.” Thus, He rightly divided the Word of Truth; for the year of acceptance is the present period of Grace connected with His First Coming, and the “day of vengeance,” the future day of Wrath connected with His Second Coming. Hence, “He closed the Book,” on reaching the Name “Jehovah.”

At His Second Coming, He will truly “comfort all who mourn,” respecting Israel, who has finally come home to Him [Zech. 12:11-14]);

Messiah’s second advent; zion, wasteplaces rebuilt

3 To appoint unto them who mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that He might be glorified. (“Beauty” refers to a nuptial crown. Wood ashes placed upon the head expressed mourning, a nuptial garland signified gladness. The “trees” of this Verse are the redeemed of 60:21. It should be noticed that no praise is to be given to the beauteous trees, but all praise will be given to their wondrous Planter.

All of this will come to Israel on that coming Glad Day, which, in fact, they could have had 2,000 years ago, had they only accepted Christ.)

4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. (To assure the reality of these statements, they are repeated. Thus, the first and third lines of the Verse predict the rebuilding of the deserted cities, and the second and fourth lines foretell the fertility of the desolate fields.

Such speaks of the coming Kingdom Age, and in a literal and material sense, but even more so speaks of the spiritual rejuvenation that takes place in the hearts and lives of Believers.

The words, “build,” “raise,” and “repair,” are used to signify the material resurgence, but even more so, the spiritual renewal in the life of the Believer.

The words, “waste” and “desolations,” characterize the unbeliever.)

5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. (To the proud nations of the past and present, it was, and is, a degradation to be associated thus with the Jew; but in the future it will be an honor, but only because of Israel’s acceptance of Christ.)

6 But you shall be named the Priests of the LORD: men shall call you the Ministers of our God: you shall eat the riches of the Gentiles, and in their glory shall you boast yourselves. (In that day of Restoration, the entire nation of Israel will be a nation of Priests and Ministers, and will act as such in relation to God and the inhabited world. Actually, what God intended for Israel to be at the beginning, they shall now be! [Ex. 19:6]. In brief, Ezekiel proclaims this in the last nine Chapters of his Book.)

7 For your shame you shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. (“Possessing the double” pertained to the following:

In ancient times, if someone in Israel went bankrupt, they were to list all their indebtedness on a skin, and have it posted in a conspicuous place for all to see. At times, a wealthy benefactor would come to the rescue and pay all the indebtedness. He would take down the skin, double it over, hence hiding all of the indebtedness, and then write his name on the front. He would post it as well in a conspicuous place, and all could come to him for payment.

When Jesus died on the Cross, He atoned for all sin. Upon Faith in Him, He took down the list of all our sins, doubled it over, where these sins could no longer be seen, and wrote His Name on the front, meaning that all the indebtedness was settled; therefore, every single Believer in the world has the privilege of “possessing the double.”)

8 For I the LORD love judgment, I hate robbery for Burnt Offering; and I will direct their work in Truth, and I will make an Everlasting Covenant with them. (The word “judgment” here is “justice.” Hence, the Lord loves fairness, equality, correct measures, honesty, integrity, truthfulness, and rightness. “I hate robbery for Burnt Offering,” refers to nations that robbed Israel of her status and thereby stopped the “Burnt Offerings,” which typified Calvary.

“And I will direct their work in Truth,” refers to the Lord directing the work, and it, thereby, being guaranteed of Truth. The phrase also means “as they have been wronged, they shall be righted; they shall be faithfully and exactly compensated for what they have suffered.” As they have “Everlasting Joy,” they now also have an “Everlasting Covenant.”)

9 And their seed shall be known among the Gentiles, and their offspring among the people: all who see them shall acknowledge them, that they are the seed which the LORD has blessed. (In that day, the restored sons of Jacob will be a testimony to the moral glory of the Messiah. The “Seed” actually refers to Christ [Gal. 3:16]. “The seed which the LORD has blessed,” unequivocally states that one cannot be blessed without Christ. Even in redeemed men, it is Christ within men Who is blessed!)

Hymn of praise to god

10 I will greatly rejoice in the LORD, My soul shall be joyful in My God; for He has clothed Me with the garments of Salvation, He has covered Me with the robe of Righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels. (This speaks of Christ and His ornamentation by the Father. In the Incarnation, He lived as a Peasant, and was despised and rejected of men; still, the Lord has blessed this “Seed,” and has made His “soul to be joyful in His God.”

All of this tells us that “Salvation and Righteousness” belong strictly to Christ.

Whereas He was formerly “decked” with the “form of a servant” [Phil. 2:7], now He is “decked” with “Ornaments and Jewels.” These “Jewels” are the Church [Mal. 3:17].

These “Jewels” are strictly “Ornaments,” and, as such, are not actually needed by the Messiah, and in fact add no beauty to Him, but He rather adds beauty to them.

So, He decks and adorns Himself with that which He does not need, not in order that it beautify Him, but rather that He beautify us! His Name truly is Wonderful!)

11 For as the Earth brings forth her bud, and as the garden causes the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations. (“Adonai-Jehovah” will introduce a government which will evoke praise. Until then, all man’s efforts to set up a praiseworthy rule in the Earth will be fruitless. At the present, wickedness, blasphemy, profanity, and vulgarity spring forth from the nations; however, this will soon change! Ultimately and eventually, “everything that has breath will praise the LORD” [Ps. 150:6].)

CHAPTER 62

(698 B.C.)

The restoration of zion and its glory

1 For Zion’s sake will I not hold My peace, and for Jerusalem’s sake I will not rest, until the Righteousness thereof go forth as brightness, and the Salvation thereof as a lamp that burns. (The Speaker in this Chapter is the Messiah; in Verses 1 through 9, He speaks to Israel; in Verses 10 through 12, to the nations of the world. He is a faithful High Priest. He pleads unceasingly for His People, and is, at the same time, their Righteousness and their Salvation. If it is to be noticed, Zion, Jerusalem, and Judah are the ones around which all Prophecy revolves. Washington, London, or any other city are not referred to in these predictions.

“For Zion’s sake will I not hold My peace,” implies that in the past God has kept silent. The nations of the world have been allowed to continue their oppression unchecked; however, this will now change. He will do it “for Jerusalem’s sake.”)

2 And the Gentiles shall see Your Righteousness, and all kings Your Glory: and you shall be called by a new name, which the mouth of the LORD shall name. (The entirety of the world, i.e., the Gentiles, shall easily “see your Righteousness.” Instead of the “kings” rebelling against it, they will rather accept it, and, thereby, rejoice in it! What they will see will be the Righteousness and Glory of Israel’s High Priest, the Lord Jesus Christ.

The “new name” that will be given will be “Hephzibah,” which means “delight” or “in whom is My delight.” This “name” is given to her by the “mouth of the LORD,” and not man.)

3 You shall also be a Crown of Glory in the Hand of the LORD, and a royal diadem in the Hand of Your God. (This Divine Priest can transform defiled and degraded sinners into royal diadems and crowns of glory. In that day, the Lord will exhibit Israel to an admiring world, as a man might exhibit a “crown” or “diadem,” which he held in his hand.)

4 You shall no more be termed Forsaken; neither shall your land any more be termed Desolate: but you shall be called Hephzibah, and your land Beulah: for the LORD delights in you, and your land shall be married. (“You shall no more be termed Forsaken,” refers to the fact that Judah had believed herself “forsaken” of God, and had actually been, in a certain sense, forsaken “for a small moment” [54:7]. Her enemies, it would seem, had gone so far as to give her this name in derision.

“You shall be called Hephzibah” was the name of Hezekiah’s queen, Manasseh’s mother [II Ki. 21:1]. The meaning is this:

As Hezekiah’s wife mothered evil Manasseh, not necessarily through any fault of her own, with this boy ultimately inspired by Satan in order to sully the coming Promise, the Holy Spirit through the Prophecy of Isaiah proclaims the certitude of Righteousness prevailing, and not evil, as was symbolized in Manasseh.

Beautifully enough, Manasseh, “when he was in affliction,” humbled himself before the Lord and repented; therefore, he symbolized Jerusalem, which would go into great evil, but which would come back to God and be restored to greatness and glory.)

5 For as a young man marries a virgin, so shall your sons marry you: and as the bridegroom rejoices over the bride, so shall your God rejoice over you. (By changing the vowel points [which are not inspired] in the Hebrew Text of the phrase, “your sons,” it would read “your builders,” i.e., the plural of majesty for “your Restorer.” Thus, the correspondence with the Name of God in the last line would be preserved. To be sure, He will definitely be the Restorer of Jerusalem and, in essence, be said to marry her.)

6 I have set watchmen upon your walls, O Jerusalem, which shall never hold their peace day nor night: you who make mention of the LORD, keep not silence (the “watchmen” addressed here can refer to either “Prophets” or “Priests,” or even “Angelic Beings.” They were to keep perpetual watch, and not hold their peace, but continually cry out until the full restoration of Jerusalem would take place.

Concerning every Promise of God, every Believer should do the same),

7 And give Him no rest, till He establish, and till He make Jerusalem a praise in the Earth. (Faithful watchmen upon the walls of an eastern city keep calling out day and night all matters of interest or of danger. The figure expresses the watchful love and care of Immanuel, and those in fellowship with Him, for His oppressed People.

The idea is not that the Lord forgets, or that we have to badger Him to bring forth results, but is designed accordingly that our faith may be strengthened.)

8 The LORD has sworn by His Right Hand, and by the arm of His strength, Surely I will no more give your corn to be meat for your enemies; and the sons of the stranger shall not drink your wine, for the which you have laboured (“The LORD has sworn,” is strong indeed! God solemnly binds Himself by an oath to come to the relief of His People, to restore them to their own land, and to give them the enjoyment of its fruits in peace.

“By His Right Hand, and by the Arm of His Strength,” is employed nowhere else in Scripture. God swears “by Himself,” because He can swear by no greater than Himself. The “hand and arm” were emblems of His Power to act. This great Promise has behind it the surety of God’s Power to carry out what He has promised. No Promise could be greater!):

9 But they who have gathered it shall eat it, and praise the LORD; and they who have brought it together shall drink it in the courts of My holiness. (The idea is that the enemy will not “eat it,” but that the Child of God will enjoy the increase of his labor. He will do it, “praising the LORD.” This implies fellowship and communion restored, which can only be done upon proper Repentance.)

10 Go through, go through the gates; prepare you the way of the people; cast up, cast up the highway; gather out the stones; lift up a Standard for the people. (This Passage, looking forward to the future, concerns itself with the Second Coming of the Lord. The statement, “Go through, go through the gates,” refers to Israel coming back to the Holy Land, after the Second Coming of Christ, and then filling Jerusalem.

“Cast up, cast up the highway,” refers to a way being made for Jews to come back from all over the world. Every hindrance is to be removed, hence, the phrase, “gather out the stones.” All of this is being done because of the last line of this Verse, “lift up a Standard for the people.” That “Standard” is Christ! They are coming solely because of Him, and every Blessing, as well, is because of Him, i.e., Christ.)

11 Behold, the LORD has proclaimed unto the end of the world, Say you to the daughter of Zion, Behold, your Salvation comes; behold, His reward is with Him, and His Work before Him. (Zion’s “Salvation” is Jehovah. He will return to her bringing both rewards and recompenses with Him — rewards for those who love Him, and recompenses for those who hate Him [II Thess., Chpt. 1].)

12 And they shall call them, The holy people, The redeemed of the LORD: and you shall be called, Sought out, A city not forsaken. (All of this speaks of the coming Kingdom Age, when Christ will reign supreme, with Israel having accepted Him, not only as their Saviour, but as their Messiah. As a result, all over the world they will be called “The holy people, The redeemed of the LORD.”

“A city not forsaken,” characterizes the Jerusalem of so many centuries. It was “forsaken” by God, because Jerusalem had forsaken Him! Now they have accepted Him; therefore, it is “A city not forsaken,” meaning that God has placed His approval upon it, by making it the capital of Planet Earth, and the domicile of the Saviour.)

CHAPTER 63

(698 B.C.)

Messiah’s second advent: vengeance on israel’s enemies

1 Who is this Who comes from Edom, with dyed garments from Bozrah? He Who is glorious in His apparel, travelling in the greatness of His strength? I Who speak in Righteousness, mighty to save. (The question, “Who is this Who comes from Edom?” refers to Christ. This pertains to the Second Coming, with the description in Verses 1 through 6 pertaining to the Battle of Armageddon.

Some have thought that this Vision, concerning the garments dyed with blood, is descriptive of Christ as Saviour; however, this Vision, as the language states, concerns vengeance, which is the opposite of Grace, and it belongs to His future Second Coming in Judgment.)

2 Wherefore are You red in your apparel, and Your garments like him who treads in the winefat? (“And Your garments like him who treads in the winefat,” has to do with one in olden times who treaded down grapes, and, therefore, had his garments splattered with the juice. Such typifies what Christ will do at Armageddon.)

3 I have trodden the winepress alone; and of the people there was none with Me: for I will tread them in My anger, and trample them in My fury; and their blood shall be sprinkled upon My garments, and I will stain all My raiment. (The “winepress” speaks of the terrible carnage and bloodletting at Armageddon. Quite possibly millions will die at this particular time.

“And of the people there was none with Me,” refers to the nations of the world, which had joined in opposition to Israel in favor of the Antichrist. None sided with Israel, i.e., Christ. Consequently, He “will tread them in My anger, and trample them in My fury.”)

4 For the day of vengeance is in My heart, and the year of My redeemed is come. (This is the time that the Lord will once again, as Zechariah prophesied, “fight against those nations as when He fought in the day of battle” [Zech. 14:3]. As well, this will be the time of Israel’s restoration.)

5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore My Own arm brought Salvation unto Me; and My fury, it upheld Me. (Those who had no helper and no upholder are the sons of Jacob, who, at the time of Messiah’s Second Coming, will be suffering most cruel persecution. However, the Lord will come back in Power and Glory — in fact, such Power and Glory as the world has never seen before. Consequently, He will bring victory to His chosen People.)

6 And I will tread down the people in My anger, and make them drunk in My fury, and I will bring down their strength to the Earth. (“The people,” should have been translated “the nations.” The destruction is to be so complete that it will be absolutely and utterly overwhelming. There will be no recovery for the Antichrist and those who follow him. They will all be destroyed!)

God’s favor shown israel; praise for past blessings

7 I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD has bestowed on us, and the great goodness toward the house of Israel, which He has bestowed on them according to His mercies, and according to the multitude of His lovingkindnesses. (As praise for present blessings followed the First Advent [61:1-11], so praise for past blessings [Vss. 7-14] here follows the Second Advent, and rightly so!)

8 For He said, Surely they are My People, children who will not lie: so He was their Saviour. (This harks back to the deliverance of the Children of Israel from Egyptian bondage. The Lord at that time was their Saviour.)

9 In all their affliction He was afflicted, and the Angel of His Presence saved them: in His love and in His pity He redeemed them; and He bore them, and carried them all the days of old. (“The Angel of His Presence,” occurs nowhere but in this place. It is probably equivalent to “the Angel of God” [Ex. 19:19; Judg. 15:6; Acts 27:23]. It either designates the Second Person of the Trinity, or the highest of the Angelic company, who seems, at least in this instance, to be the Archangel Michael.

Such refers not only to their deliverance from Egypt, but their preservation in the wilderness.)

10 But they rebelled, and vexed His Holy Spirit: therefore He was turned to be their enemy, and He fought against them. (Any rebellion against the Lord or His Word always, and without fail, “vexes the Holy Spirit,” without Whom we simply cannot succeed or survive.

“Therefore He was turned to be their enemy,” was brought about because of Israel’s sin and rebellion. Consequently, “He fought against them,” which is a sad state of affairs, to say the least! The Lord, Who desired to fight for them, was forced to fight against them.)

11 Then He remembered the days of old, Moses, and His People, saying, Where is He Who brought them up out of the sea with the shepherd of His flock? where is He Who put his Holy Spirit within him? (The scene now changes from the ancient deliverance of Israel to the coming Battle of Armageddon. Then the Lord will “remember the days of old.” He will remember His Covenants and deal with them again [Lev. 26:33-43; Deut. 30:1-10].)

12 Who led them by the right hand of Moses with His glorious arm, dividing the water before them, to make Himself an Everlasting Name? (This speaks of the mighty miracle of the opening of the Red Sea, which the Lord now once again calls to account.

“To make Himself an Everlasting Name,” is one of the main purposes of the entire series of miracles wrought in Egypt: “that God’s Name might be declared throughout all the Earth” [Ex. 9:16].)

13 Who led them through the deep, as an horse in the wilderness, that they should not stumble? (What a sight this must have been! Some 5 to 6 million people coming through this created path, with a wall of water standing up on either side of them, and the way so smooth that not one of them “should stumble.”)

14 As a beast goes down into the valley, the Spirit of the LORD caused him to rest: so did You lead Your People, to make Yourself a glorious Name. (The Glory of all these past blessings is ascribed not to Israel, but to Israel’s Great Shepherd — all to make Himself “a Glorious Name,” not for egotistical or selfish purposes, but that men throughout the Earth may know that all Blessings and Deliverance come from God, and from God Alone!)

Prayer for deliverance

15 Look down from Heaven, and behold from the habitation of Your holiness and of Your glory: where is Your zeal and Your strength, the sounding of Your bowels and of Your mercies toward me? are they restrained? (This prayer, in effect, will be prayed by Israel, or rather the Believing Remnant of Israel, prior to the Second Coming.

The faith, attachment, and anguish of the prayer are most effecting, and are made the more so by the way in which the Holy Spirit lends Himself to the feelings of a dependent and desolate heart, recalling past blessings, expressing present distress, acknowledging sin and the justice of God’s judicial blinding, but pleading for Deliverance, not because of the Repentance and Faith of the supplicants, but nevertheless required, but because of the election of God and the immutability of His Nature.)

16 Doubtless You are our Father, though Abraham be ignorant of us, and Israel acknowledge us not: You, O LORD, are our Father, our Redeemer; Your Name is from everlasting. (The Pharisee based his expectation of Salvation upon his relation to Abraham, but the spiritual Israelite bases his upon his relation to God. When facing Christ at His First Advent, they boasted that they were children of Abraham [Jn. 8:39]. Now at the eve of His Second Advent, they boast no more, but rather confess that Abraham would not even own them, i.e., “be ignorant of us.”

They now admit that Israel, i.e., Jacob, would not even “acknowledge them.”

“Doubtless You are our Father,” rather says, “If You will not be our Father, then we have no Father!” This is the ground of their appeal to God. They acknowledge that their ancient relationship to Abraham and Jacob cannot redeem them. If the Lord does not claim them and redeem them, they are eternally lost!)

17 O LORD, why have You made us to err from Your Ways, and hardened our heart from Your fear? Return for Your servants’ sake, the tribes of Your inheritance. (This Verse should read: “O Jehovah, why have You suffered us to err from Your Ways? And why have You let us harden our hearts to Your fear?” Thus, true Repentance confesses that God justly gives men over to a hardened heart when they resist His Will. At the same time, faith holds to it that the Tribes of Jacob were God’s inheritance and His holy people.

“Hardened our heart from Your fear,” refers to the fact that when men have scornfully and obstinately rejected the Grace of God, God withdraws it from them judicially, giving them up to their wanderings, which makes their heart incapable of faith.

“Return for Your servants’ sake,” speaks of humility, and no longer of a hardened heart.)

18 The people of Your holiness have possessed it but a little while: our adversaries have trodden down Your Sanctuary. (The great “inheritance” that God gave unto His People was “possessed by them only a little while.” As a result of their sin, “our adversaries have trodden down Your Sanctuary.” They are referring to the destruction by Nebuchadnezzar and by Titus, the Roman General. But more than all they are speaking of the Antichrist, whom they erroneously thought was the Messiah, but who turned on them and did “trod down their Sanctuary” [Dan. 9:27].)

19 We are Yours: You never bore rule over them; they were not called by Your Name. (There is no “Thine” [Yours] in the original, and so important a word could not possibly be supplied from without. Therefore, the translation should read, “We are as those over whom You have not ruled from of old, as those upon whom Your Name has not been called; i.e., we have lost all our privileges — we have become in God’s sight no better than the heathen — He has forgotten that we were ever His People.”)

CHAPTER 64

(698 B.C.)

A prayer for help against their enemies

1 Oh that You would rend the heavens, that You would come down, that the mountains might flow down at Your Presence (in this Chapter, Israel’s prayer continues and concludes. As she asks the Lord to look upon them once more with favor, Israel now asks for a manifestation of the Divine Presence, such as they have experienced in the times of old, and such as shall suffice to strike terror into the hearts of their enemies. Their prayer will be answered!),

2 As when the melting fire burns, the fire causes the waters to boil, to make Your Name known to Your adversaries, that the nations may tremble at Your Presence! (His Coming, as described in Rev., Chpt. 19, will be so cataclysmic in nature, so powerful in actual fact, with such a sure defeat of God’s enemies, that “His Name will surely be known to His adversaries.” Truly, “the nations will tremble at His Presence!”)

3 When You did terrible things which we looked not for, You came down, the mountains flowed down at Your Presence. (The inference is that God did exceedingly more than Israel ever dreamed He would do, respecting their deliverance from Egypt. His actions transcended their utmost expectations.)

4 For since the beginning of the world men have not heard, nor perceived by the ear, neither has the eye seen, O God, beside You, what He has prepared for him who waits for Him. (The Apostle Paul, in I Cor. 2:9, alludes to this Verse and states that, under the Second Covenant, the wonders prepared for Believers are revealed. Here Faith declares that neither has the eye seen, nor the ear heard of, a God doing such wonders as the God of Israel did.

In Israel’s prayer, and at a most destitute time, such pleadings proclaim Israel’s return to God and the Bible. Now Faith begins to come forth, Faith that was lacking upon the First Advent.)

5 You meet him who rejoices and works righteousness, those who remember You in Your Ways: behold, You are wroth; for we have sinned: in those is continuance, and we shall be saved. (The provisions of the Gospel, “prepared” under the First Covenant and “revealed” under the Second Covenant, are foreshadowed in this Verse. God’s Way of pardoning and justifying the sinner is opposed to man’s way. First, there is the belief of His Revelation respecting sin and its eternal doom, and then the acceptance of the atoning Saviour, Who said, “I am the Way.” Such is the Salvation afforded by Christ, and such is the only Salvation that saves!)

Confession of sin

6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. (Here Israel confesses the reason for their desperate condition. At long last, they own up as to exactly what it is, “our iniquities.”

“But we are all as an unclean thing,” is actually saying before God that they are a spiritual leper. They now recognize that their self-righteousness is no more than “filthy rags,” which refer to the menstrual flux of a woman regarding her monthly period.

It is very difficult for men, and especially religious men, to admit to such! Hence, not many religious men are saved!)

7 And there is none who calls upon Your Name, who stirs up himself to take hold of You: for You have hid Your face from us, and have consumed us, because of our iniquities. (Once again, Israel admits that it is her “iniquities” which have brought about the judgment of God upon her. She has only herself to blame!)

8 But now, O LORD, you are our Father; we are the clay, and You our Potter; and we all are the Work of Your Hand. (In this Passage is the gist of the great Salvation Message of Christianity. Only God can change the shape of the clay, thereby molding the vessel into the shape and design that is desired, thereby mending the flaws and weaknesses.)

9 Be not wroth very sore, O LORD, neither remember iniquity forever: behold, see, we beseech You, we are all Your People. (The appeal here is for God to begin all over again, like the potter with the clay. The idea of the phrase, “Be not wroth very sore,” refers to the fact that God had become very angry with His People. The reason for that anger was sin on the part of Israel. God cannot abide sin in the lives of His Own People any more than He can in the wicked.)

10 Your holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. (As we have stated, the entirety of this prayer of Repentance, which began in the Fifteenth Verse of the previous Chapter, will be prayed by Israel at the end of the Great Tribulation — at the Second Advent of Christ.)

11 Our Holy and our beautiful House, where our fathers praised You, is burned up with fire: and all our pleasant things are laid waste. (This speaks of the Temple that is yet to be built in Jerusalem. In fact, when the Antichrist turns on Israel, he will make their Temple his religious headquarters, committing every act of vileness that one could think.)

12 Will You refrain Yourself for these things, O LORD? will You hold Your peace, and afflict us very sore? (Israel first repents of her terrible sins, pleading God’s Mercy, Grace, and Love. They then bring to His attention the terrible plight of the “holy cities,” and of “Jerusalem.” Last of all, they proclaim to Him the destruction of the Temple.

They then ask, “Will You refrain Yourself for these things, O LORD?”

The answer is certain. He will not refrain Himself! He will not hold His peace!)

CHAPTER 65

(698 B.C.)

God’s prophetic answer: a review of israel

1 I am sought of them who asked not for Me; I am found of them who sought Me not: I said, Behold Me, behold Me, unto a nation that was not called by My Name. (“I am sought of them who asked not for Me,” refers to the Gentiles coming to Christ and the establishment of the Church, when Israel crucified her Saviour.

“Behold Me, behold Me,” refers to the Call of God to the Gentiles. The Apostle Paul, called “the Apostle to the Gentiles,” was used by God signally in this great prophetic Plan [Rom 11:13].

“To a nation that was not called by My Name,” refers to all except Israel. At that time, the only nation in the world that was called by His Name was Israel. Now, there are many nations that are called by His Name!)

2 I have spread out My Hands all the day unto a rebellious people, who walks in a way that was not good, after their own thoughts (even though the Lord will give Israel great Promises in His Answer to them, nevertheless, He takes this occasion to once again remind them of the terrible sin they have committed. He calls them “a rebellious people.”

The “spreading out of His Hands” was a longing, kind appeal to them to mend their ways. In effect, He is saying to them that the cause of their troubles was not His lack of attention toward them, but because they “walked in a way that was not good, after their own thoughts”);

3 A people who provokes Me to anger continually to My face; who sacrifices in gardens, and burns incense upon altars of brick (although Israel during the time of Christ had outwardly rejected idolatry, yet that evil spirit had returned to its garnished house, bringing other spirits worse than itself and, hence, Stephen charged them, as does the Prophet in this Chapter, with being not only Christ-rejecters, but idolaters [Acts 7:51-53]. They did all of this in the “face” of God, as all sin is performed in the “face” of God, in defiance of Him!);

4 Who remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels (when people who have once known God rebel against Him, and go their own way, the spiritual depths to which they sink, even as Israel of old, are worse than any);

5 Who say, Stand by yourself, come not near to me; for I am holier than you. These are a smoke in My nose, a fire that burns all the day. (Israel’s initiation into heathen mysteries was thought to confer on the initiated a holiness unattainable otherwise. Thus, the heathenized Jew claimed to be holier than the true servants of Jehovah.

In effect, the Lord says this is repugnant to Him. Their sin was like “smoke in My nose,” caused by a fire that “burns all the day,” sending up its offensive odor.)

6 Behold, it is written before Me: I will not keep silence, but will recompense, even recompense into their bosom (he implication is that the Book lies open “before Him,” so that their sin is ever in His sight. He would “recompense” accordingly!

As well, it would be a personal “recompense,” even “into their bosom”),

7 Your iniquities, and the iniquities of your fathers together, says the LORD, which have burned incense upon the mountains, and blasphemed Me upon the hills: therefore will I measure their former work into their bosom. (This Verse links together into one guilty company the idolaters of the past and the Pharisees of the present. Both are Christ-rejecters. Therefore, the conduct of the former will be judged in bosom of the latter.

In all of this, the Lord reminds Israel, in graphic terms, as to exactly what the cause of their previous state had been. There must not be a mistake in their understanding this.)

A seed promised

8 Thus says the LORD, As the new wine is found in the cluster, and one says, Destroy it not; for a blessing is in it: so will I do for My servants’ sakes, that I may not destroy them all. (“As the new wine is found in the cluster,” refers to even a single cluster of grapes on the vine-stem. The vine-pruners would say one to another, “Destroy not that stem, but spare it.” As well, God will refrain from destroying those stalks in His vineyard which give even a small promise of bearing good fruit.

Therefore, the Lord uses this as an example that He will preserve a Remnant of Israel to be blessed in the eternal society under the Messiah [Rom. 9:27].)

9 And I will bring forth a Seed out of Jacob, and out of Judah an Inheritor of My mountains: and My elect shall inherit it, and My servants shall dwell there. (The “Seed out of Jacob” actually refers to Christ [Gal. 3:16]. The “Inheritor of My mountains” is also the Messiah. The “elect” concerns the Remnant of Israel left after the Battle of Armageddon, which will accept Christ as their Saviour and Messiah. They are as well called “My servants” and “shall dwell there.” They are “elected” by Him, because they choose to be “servants.”)

10 And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for My People who have sought Me. (Achor was the place near Jericho where Achan was put to death [Josh. 7:24; 15:7; Hos. 2:15]. In effect, the Grace of God will turn the valley of Achor, which was a scene of Wrath, into a door of hope, while those that were Israel after the flesh shall perish.)

Rebels and apostates will be purged from israel

11 But you are they who forsake the LORD, who forget My holy mountain, who prepare a table for that troop, and who furnish the drink offering unto that number. (The word “troop,” in the Hebrew, has reference to “the god,” or rather “the god of fortune,” which had to do with the planet Jupiter. “That number,” has to do with the goddess “Destiny,” that is, the Planet Venus.

All of this referred to the astrological charts that originated with Babylon. The Israelites furnished the sacrifices and drink offerings to these heathenistic gods in order to secure what they believed would be good fortune.)

12 Therefore will I number you to the sword, and you shall all bow down to the slaughter: because when I called, you did not answer; when I spoke, you did not hear; but did evil before My eyes, and did choose that wherein I delighted not. (As Israel looked to the “numbers,” responding to their “god of fortune,” i.e., “chance,” the Lord says, “Therefore will I number you to the sword.” With Israel seeking help from demon spirits, they were, in effect, forfeiting the help that God could give, and also actually making God their enemy, Who would fight against them.

“Because when I called, you did not answer; when I spoke, you did not hear,” refers to Israel that had the opportunity to hear either demon spirits, i.e., the “god of fortune,” or else the “God of Heaven.” Sadly and regrettably, they chose to hear the “god of fortune,” and refused to “answer” or “hear” the God of Heaven.

As a result, “you shall all bow down to the slaughter.”)

13 Therefore thus says the Lord GOD, Behold, My servants shall eat, but you shall be hungry: behold, My servants shall drink, but you shall be thirsty: behold, My servants shall rejoice, but you shall be ashamed (the idea of this Passage is this:

There would be, as always, a small Remnant who would not choose the way of evil, and as a result, and in all places, would be sustained with spiritual food and “rejoice and sing for joy of heart.”

Conversely, those who stake their claim on the “god of chance” would everywhere feel a craving for the “meat” and “drink” which alone satisfy the soul, and would instead be oppressed with care and with a sense of shame and, thereby, suffer anguish of spirit!):

14 Behold, My servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for vexation of spirit. (Solomon said that all such was a “vanity and vexation of spirit,” implying that even if there was so-called “good fortune,” it would still result in “empty nothings.” For that’s what the words, “vanity and vexation,” actually mean!)

15 And you shall leave your name for a curse unto My chosen: for the Lord GOD shall kill you, and call His servants by another name (because of Israel’s rebellion against God, their very name has been cursed. As well, instead of protecting them, the Lord, because they didn’t want Him, has allowed them to be slain by their enemies, which have been many.

“And call His servants by another name,” refers to the Church, which was grafted in because of Israel’s failure [Rom. 11:17]):

16 That he who blesses himself in the Earth shall bless himself in the God of Truth; and he who swears in the Earth shall swear by the God of Truth; because the former troubles are forgotten, and because they are hid from My eyes. (The idea of this Passage is that if one is truly blessed, it will be by “the God of Truth.” “And he who swears in the Earth shall swear by the God of Truth,” refers to God, Who keeps Covenant and Promise, to which the strongest formula of consent is the word “Amen” [Num. 5:22; Deut. 27:15-26; I Ki. 1:36].

“Because the former troubles are forgotten,” speaks of the coming Kingdom Age, when all of the rebellion of Israel will be “forgotten.”

“And because they are hid from My eyes,” refers to the fact of Israel being washed in the Blood of the Lamb, which means their sins are no more [Zech. 13:1].)

17 For, behold, I create new heavens and a new Earth: and the former shall not be remembered, nor come into mind. (This Scripture, as given by the Holy Spirit through Isaiah, leaps ahead, even beyond the coming Millennium, to the time of the “new heavens and new Earth.” “And the former shall not be remembered, nor come into mind,” means that the Glory of the new heavens and Earth will be such that the absolving of the former ones will not only not be regretted, but will not even be had in remembrance. No one will so much as even think of them!)

18 But be you glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. (Whereas the Holy Spirit in Verse 17 spoke of the coming “new heavens and new Earth,” now He, through Isaiah, beginning with this Verse and continuing through the end of the Chapter, proclaims the Glory of the coming Kingdom Age, when Christ will reign Personally and supremely from Jerusalem.

Actually, this is the reason that “Jerusalem” will be a city of “rejoicing, and her people a joy.”)

19 And I will rejoice in Jerusalem, and joy in My People: and the voice of weeping shall be no more heard in her, nor the voice of crying. (In fact, Jerusalem has been a place of “weeping and crying.” It, as no other city in the world, has known war, heartache, sadness, and sorrow! Satan has contested God’s ownership of this city from the very beginning.

But with the coming of the Lord, all of this will be passed. “Weeping” and “crying” will be “heard” no more. Such will be because of Christ, and only because of Christ and what He has done for mankind through the Cross.)

20 There shall be no more thence an infant of days, nor an old man who has not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. (During the coming Millennium, the Redeemed, with glorified bodies, and even those who have given their hearts to Christ at that time, will experience no death whatsoever. Even among the unredeemed, longevity of life, possibly even for hundreds of years, will be restored.

“But the sinner being an hundred years old shall be accursed,” means that any person living at that time who hasn’t given his heart and life to Christ by the time he is 100 years old will be “accursed,” meaning that, in all likelihood, he will not be saved.”)

21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. (This proves that ordinary natural life and living conditions on the Earth will continue in the Millennium. The idea of this Passage is that work and labor will bring forth fruit and not be cut off by death, sickness, or sin, as at the present. Men, then, can build, construct, labor, and enjoy the fruit of their labor.)

22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of My People, and My elect shall long enjoy the work of their hands. (“My elect,” speaks of Israel, but also of all who have accepted Christ as their Saviour. “Shall long enjoy the work of their hands,” actually speaks of eternity. The “enjoyment” will never cease.

“For as the days of a tree are the days of My people,” refers to the longevity of certain types of trees, which are actually thousands of years old.

As is alluded to in this Passage, death will continue through the 1000-year Reign of Christ on Earth, but only for those who refuse to accept Christ and who commit sins worthy of death. If such is the case, they will be executed, for the “Law will go forth from Zion and the Word of the LORD from Jerusalem” [Isa. 2:3].)

23 They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. (The phrase, “Their offspring with them,” tells us that children will be born during the Kingdom Age, and actually will be born forever, even in the “new Earth.” This will not pertain to the glorified Saints, but rather to the redeemed who are not glorified, meaning they didn’t have part in the First Resurrection, but will keep alive forever by means of the Tree of Life [Rev. 22:1-3]. These will bring forth offspring.)

24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. (This Scripture proclaims the Truth that Christ will be the One Who will solve all problems, answer all questions, meet all needs, and right all wrongs. The answer will not be delayed, hindered, or denied!)

25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all My holy mountain, says the LORD. (Rom. 8:19-22 is based upon the last Verse of this Chapter. The animal creation will enjoy the beneficence of the Messiah’s government; but the serpent, i.e., Satan, shall be made to “eat the dust.” This is a fine and striking idiom expressing his perpetual impotency and degradation [the language is figurative]. However, the snake, even though not having the curse lifted, will be rendered harmless, and instead of preying upon beasts, birds, or reptiles, shall be content with the food assigned it in the primeval decree.

“They shall not hurt nor destroy in all My holy mountain, says the LORD,” is repeated from 11:9 word for word. In either case, we should not regard the subject of the sentence as limited to the animals only. The meaning is that there shall be no violence of any kind, done either by man or beast, in the happy period described.)

CHAPTER 66

(698 B.C.)

The righteous respected; sinners doomed

1 Thus says the LORD, The heaven is My throne, and the Earth is My footstool: where is the house that you build unto Me? and where is the place of My rest? (This Chapter takes up and reviews all the prior Chapters concerning this particular Prophesy. The Messiah’s First Advent and the judgment which followed it are the subject of the first six Verses; His Second Advent and the judgment which will follow it occupy the rest of the Chapter.

The Chapter opens by contrasting Herod’s Temple with that of the Universe — the one so puny and the other so vast.)

2 For all those things have My Hand made, and all those things have been, says the LORD: but to this man will I look, even to him who is poor and of a contrite spirit, and trembles at My Word. (The Great Temple fashioned by Jehovah’s Hand, i.e., the heavens and the Earth, is contrasted in Verse 2, and the statement is made that God’s true Temple is the heart that trembles at His Word.

The “contrite man” is one with a broken, crushed, contrite spirit. The only One Who actually fits this description is Christ; therefore, for the Lord to properly look at us, one must be properly in Christ [Rom. 6:3-5].)

3 He who kills an ox is as if he kill a man; he who sacrifices a lamb, as if he cut off a dog’s neck; he who offers an oblation, as if he offered swine’s blood; he who burns incense, as if he blessed an idol. Yes, they have chosen their own ways, and their soul delights in their abominations. (The Sacrifices which the Pharisees offered so zealously are declared in this Verse to be abominable to God, as if they offered up human sacrifice, or dogs, or swine, and their worship is stated to be as offensive as if addressed to an idol.

Man, tutored by Satan as a minister of righteousness, has succeeded in all times in corrupting the Divine revelation and ordinances. This is very apparent in the modern Church, so that religious services and ceremonies, which are very beautiful to man’s judgment and which appeal to his religious feeling, are declared by God to be abominable. The reason?

Simply because the object of faith is something other than Christ and the Cross, which God will not tolerate [I Cor. 1:17-18, 23; 2:2].)

4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did nor hear: but they did evil before My eyes, and chose that in which I delighted not. (Israel’s rejection of Christ at His First Coming is recorded in this Verse, and the persecution of His Disciples predicted in the next Verse.

The choice and delight of the Pharisees are contrasted with the choice and delight of the Messiah.)

Israel’s future travail

5 Hear the Word of the LORD, you who tremble at His Word; Your brethren who hated you, who cast you out for My Name’s sake, said, Let the LORD be glorified: but He shall appear to your joy, and they shall be ashamed. (“Hear the Word of the LORD,” is an admonishment to the Church to not hear the word of man. The words, “You who tremble at His Word,” refer to those who are of a “poor and contrite spirit.” The prideful never “tremble at His Word,” but rather substitute their own word. “Your brethren who hated you, who cast you out for My Name’s sake,” refers to a formal excommunication, or at least to a renunciation of fellowship. This speaks of persecution by an apostate Church.

“Let the LORD be glorified,” is actually a sarcastic statement from these false brethren! This was the sarcastic challenge of the Pharisees. It means: “Let Jehovah manifest His Power and favor in Your behalf.” This, in effect, is what they said to Christ when he was hanging on the Cross.

“But He shall appear to your joy, and they shall be ashamed,” refers to the fact that God, even though He tarry long, will ultimately vindicate your trust in Him.)

6 A voice of noise from the city, a voice from the Temple, a voice of the LORD Who renders recompence to his enemies. (After rebuking the hypocrisy of the wicked, God addressed the righteous, promising that they would be blessed in the end, and declared that He would recompense their enemies in due time.)

7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child. (As the Sixth Verse speaks of the Second Coming, this Verse speaks of the events immediately preceding that all-important occasion.

Verses 7 through 17 speak not only of the travail of Israel, which will take place during the Great Tribulation, but, as well, of her Redemption.

“She was delivered of a man child,” refers to the 144,000 Jews who will be saved during the first half of the Great Tribulation [Rev. 7:4-8].)

8 Who has heard such a thing? who has seen such things? Shall the Earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. (It is as if the Holy Spirit, anticipating the incredulity of the Reader, asks, “Who has heard such a thing?”

The statement, “For as soon as Zion travailed, she brought forth her children,” refers to the terrible horror of the latter half of the Great Tribulation, and especially the Battle of Armageddon, when it looks like Israel will be totally annihilated. In this terrible judgment, producing great “travail,” Israel will be brought back to God. These birth pangs of Israel are referred to here and in the following [Dan. 12:1; Zech 12:10-13:1; Mat. 24:8, 15-22; Rev. 12:1-6, 14].)

9 Shall I bring to the birth, and not cause to bring forth? says the LORD: shall I cause to bring forth, and shut the womb? says your God. (No matter how it looks, the Lord is emphatically stating that Israel will be brought back, irrespective as to how negative her situation may seem. To emphasize the strength of His statement, the Lord uses the analogy of a pregnant woman: “Shall I cause to bring forth, and shut the womb?” In other words, after the gestation period of nine months has run its course, nothing can stop the birth of the child. As well, it will not be stillborn, but a healthy, vibrant child!

[This birth that is spoken of has nothing to do with the “man child” of the Seventh Verse, as the two are separate incidents.])

A new age of peace and prosperity

10 Rejoice you with Jerusalem, and be glad with her, all you who love her: rejoice for joy with her, all you who mourn for her (the Holy Spirit through Isaiah is contemplating, especially due to the strength of His pronouncements, that the reader must believe what is said and, therefore, “Rejoice you with Jerusalem, and be glad with her”):

11 That you may suck, and be satisfied with the breasts of her consolations; that you may milk out, and be delighted with the abundance of her glory. (The Holy Spirit now uses another strong analogy, and does so by using the mother who has now brought forth a child, by saying, “That you may suck, and be satisfied with the breasts of her consolations.” In other words, by Israel’s restoration, the entirety of the world will be blessed, and abundantly!)

12 For thus says the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall you suck, you shall be borne upon her sides, and be dandled upon her knees. (The sudden and vast enlargement of the nation of Israel, with her glory, her spiritual wealth, her consolation, and her headship over the nations, and all because of Christ, are pictured in these Verses, and will accompany the Messiah’s Second Advent.

“You shall be borne upon her sides,” refers to the fact that Jerusalem will at that time, and we speak of the Kingdom Age, be the nurturer of the world. That may seem strange, but it will all be because of Christ!)

13 As one whom his mother comforts, so will I comfort you; and you shall be comforted in Jerusalem. (“As one whom his mother comforts,” continues the analogy used by the Holy Spirit concerning the birth [Vs. 9]. Now Israel is presented as a full-grown man. The words, “So will I comfort you,” refer to the Lord Himself comforting this man, i.e., Israel.)

14 And when you see this, your heart shall rejoice, and your bones shall flourish like an herb: and the Hand of the LORD shall be known toward His servants, and His indignation toward His enemies. (The Passage, “And your bones shall flourish like an herb,” refers to the fact that in times past Israel’s “bones had been consumed” [Ps. 31:10], and “waxed old” [Ps. 32:3]. Now they shall enjoy a time of refreshing from the Lord. New life shall enter them, and health and growth shall follow. Ezekiel proclaimed this in his Thirty-seventh Chapter.

“And the Hand of the LORD shall be known,” refers to a two-pronged thrust. There will be blessing toward Israel and all who serve the Lord, and “indignation toward His enemies.”)

The punishment of the wicked

15 For, behold, the LORD will come with fire, and with His chariots like a whirlwind, to render His anger with fury, and His rebuke with flames of fire. (These Passages are not symbolic, but literal. This is the Second Coming, which Ezekiel describes in detail [Ezek. 38:18-23].)

16 For by fire and by His sword will the LORD plead with all flesh: and the killed of the LORD shall be many. (The entirety of the army of the Antichrist will be killed, with the exception of a one-sixth part [Ezek. 39:2]. This, of course, continues to speak of the Second Coming.)

17 They who sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, says the LORD. (This Verse signifies that all idolatry in Israel will now end. That abominable day is forever over.)

Millennium: Jew and gentile together glorify god

18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see My Glory. (Verses 18 through 21 portray the greatest move of Evangelism the world will have ever known! It is during this time that hundreds of million, or even billions, will accept Christ as their eternal Saviour. The Scripture says, “They shall come, and they shall see.” What they will see will be the “Glory of God as it resides in Christ.”)

19 And I will set a sign among them, and I will send those who escape of them unto the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal, and Javan, to the isles afar off, who have not heard My fame, neither have seen My Glory; and they shall declare My Glory among the Gentiles. (“And I will set a sign among them,” actually pertains to Christ. He will be the sign!

“And I will send those who escape of them unto the nations,” refers to the two-thirds who will be killed during the latter half of the Great Tribulation and the Battle of Armageddon, who did not want or desire Christ. The one-third of Israel remaining [Zech. 13:8-9] will then be sent as missionaries to the nations of the world to proclaim Messiah’s Glory. They will do so with such success that entire nations will be converted even in “one day” [Vs. 8]. Then Israel will finally fulfill her intended purpose to serve as a light to the world.)

20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, says the LORD, as the Children of Israel bring an offering in a clean vessel into the House of the LORD. (The implication of the Verse is this:

The Gentile world, including all nations, realizing the Glory of Christ and that the blessing resides in His People, will provide every necessary means to help Israel fulfill her obligations to the Lord.

“As the Children of Israel bring an offering in a clean vessel into the House of the Lord,” refers to the Gentiles strongly desiring Israel to adhere strictly to the Commandments of the Lord. The reason is explained in the following Verse.)

21 And I will also take of them for Priests and Levites, says the LORD. (The reason that the Gentiles will be so eager to help Israel is because the intermediary between Christ and the Gentile world will be, at least in some small way, the “Priests,” who come from the Tribe of “Levi.” This does not mean that they will serve as mediators between Christ and man, but that the channel and flow of blessings going to the Gentile nations will pertain in some sense to the Levitical Order, which, according to Ezekiel, will be restored.

As well, it is believed by some that quite possibly proselyte Gentiles will be allowed to serve as “Priests,” and thereby taken into the Tribe of “Levi,” thereby becoming “Levites.”)

New heavens and new earth; the wicked in hell

22 For as the new heavens and the new Earth, which I will make, shall remain before Me, says the LORD, so shall your seed and your name remain. (In other words, the order that the Lord will set up “shall remain before Me.” This signifies that it will never be overthrown as it was in the past in the Garden of Eden. That which He is going to do will exist and remain forever.)

23 And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before Me, says the LORD. (This Passage merely reflects the thought that the worship of the Lord will go on from month to month, and forever!

“Shall all flesh come to worship before Me, says the LORD,” refers to the entirety of the Earth. Then it will no longer be a mere “Remnant,” as it has been through the ages, but now “all” will “worship before Me.” This Passage guarantees the perpetuity of God’s Kingdom, with Satan locked away forever, with no possibility of rebellion ever again taking place!)

24 And they shall go forth, and look upon the carcases of the men who have transgressed against Me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. (The eternal doom pronounced in this Verse is confirmed by the Messiah Himself when He said, “Where their worm dies not, and the fire is not quenched” [Mk. 9:48]. Isaiah commences with a gracious invitation [1:18], and closes with a solemn warning!

This Passage proclaims the fact, which Isaiah has previously mentioned, that there will be certain openings in the Earth into which men can gaze and look upon those who are in eternal Hell.

To the natural mind, this may be horrifying. Yet, this will no doubt serve as the greatest example ever of the horrors of sin, that it must never happen again!)

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