Isaiah
400
Isaiah
400eBook
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Overview
Original works by godly writers, tailored for the understanding of today's readers
For hundreds of years Christendom has been blessed with Bible commentaries written by great men of God who were highly respected for their godly walk and their insight into spiritual truth. The Crossway Classic Commentary Series, carefully adapted for maximum understanding and usefulness, presents the very best work on individual Bible books for today's believers.
Rich imagery and glimpses of God's character abound in the book of Isaiah. Even as the prophet cried out against Judah's empty idolatry and warned of the judgment they would receive, he stressed God's holiness, patience, and mercy. Redemption is Isaiah's central theme, evidenced in his declarations about Judah's temporal need for salvation—and every soul's eternal one. Consequently Isaiah, more than any other prophet, foretold the coming of the Messiah and all that would follow.
John Calvin delights to point out the numerous passages that were fulfilled during Christ's earthly ministry, and with anticipation expounds upon those that are yet to be realized. Accordingly he explains Isaiah's emphasis on God's attributes and the prophet's message that salvation is God's chief work. The lessons in Isaiah are powerful and, with Calvin's insightful commentary, are sure to inspire every believer.
Product Details
| ISBN-13: | 9781433517198 |
|---|---|
| Publisher: | Crossway |
| Publication date: | 03/24/2000 |
| Series: | Crossway Classic Commentaries , #24 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 400 |
| Sales rank: | 907,892 |
| File size: | 785 KB |
About the Author
John Calvin (1509–1564) was one of the most influential theologians of the Reformation. Known best for his Institutes of the Christian Religion, he also wrote landmark expositions on most of the books in the Bible.
John Calvin (1509–1564) was one of the most influential theologians of the Reformation. Known best for his Institutes of the Christian Religion, he also wrote landmark expositions on most of the books in the Bible.
Alister McGrath (PhD, University of Oxford) is the Andreas Idreos Professor of Science and Religion at the University of Oxford, president of the Oxford Centre for Christian Apologetics, and senior research fellow at Harris Manchester College in Oxford. He is also a noted author and coeditor of Crossway's Classic Commentaries series.
J. I. Packer (1926–2020) served as the Board of Governors’ Professor of Theology at Regent College. He authored numerous books, including the classic bestseller Knowing God. Packer also served as general editor for the English Standard Version Bible and as theological editor for the ESV Study Bible.
Read an Excerpt
CHAPTER 1
Isaiah
1. The vision concerning Judah and Jerusalem that Isaiah son of Amoz saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah. The Hebrew word translated vision often signifies a prophecy. This word, as it stands in this verse, unquestionably means there is nothing in this book that was not made known to Isaiah himself. From this word we learn that the prophets did not speak of their own accord or draw on their own imaginations but were enlightened by God, who opened their eyes to see what they themselves would not have otherwise been able to understand. So the opening of Isaiah points to the teaching of the book, which does not contain human thoughts but rather the oracles of God; it convinces us that the book contains nothing but what was revealed by God's Spirit.
Concerning Judah. This tells us that the principal subject of the prophecy was Judah. Isaiah was sent to the Jews and to Jerusalem. Everything else in his prophecy may be said to be incidental to his main subject. However, it was not inconsistent with Isaiah's office to make known to other nations the calamities that would overtake them. In the same way Amos did not exceed the boundaries of his calling when he did not spare the Jews, although he had not been sent to them (Amos 2:4-5). See also the examples of this in the lives of Peter and Paul (Acts 10:17; 13:5; 14:1; 17:2, 10; 18:4, 19). We should view Isaiah in the same way. While he takes pains to instruct the Jews and directs his efforts particularly to them, he does not go beyond his set limits when he also takes a passing interest in other nations.
Judah and Jerusalem. Here Judah stands for the whole nation, and Jerusalem for the chief city in the kingdom.
2. Hear, O heavens! Listen, O earth! Here Isaiah is alluding to Moses and his famous song (Deuteronomy 32:1). This is unquestionably a very severe protestation. Both Moses and Isaiah turn to the elements, which are dumb and have no feeling, because people have no ears or are bereft of their senses. What could be more shocking than that the Israelites should revolt against God who had bestowed so many benefits on them?
For the LORD has spoken. This means: Listen to the charge that the Lord is about to level against the Israelites. The Lord is compelled to summon dead creatures as witnesses. At his bidding the elements observe the law they have been given, and heaven and earth perform their duty. The earth yields her fruits, and the heavens revolve at set periods. They do this with great accuracy even though they have no reason or understanding. But men and women, endued with reason and understanding and having God's voice frequently sounding in their ears and hearts, remain unmoved, as though they are bereft of their senses. They will not bend their necks and submit to God. Dumb and lifeless creatures witness against obstinate and rebellious people.
"I reared children and brought them up." Literally, this means: "I have made them great." But since Isaiah is speaking about children, the best translation is "I have nourished them" or "I have brought them up." The Lord had given the Israelites every sort of kindness. He had, as it were, exhausted himself. He elsewhere reproaches them, saying, "What more could have been done for my vineyard than I have done for it?" (5:4).
To apply this to our own times, we should realize that our condition is equal, or even superior, to the position the Jews had previously enjoyed. Their adoption into God's family bound them to keep the purity of his worship. We have a double obligation: Not only have we been redeemed by the blood of Christ, but he who once redeemed us is pleased to favor us with his Gospel, and in this way prefers us to all those whom he still allows to remain blinded by ignorance. If we do not acknowledge these things, we will deserve a more severe punishment than they do.
"But they have rebelled against me." God declares that the Israelites have turned their backs on him, like a son who leaves his father's house and shows there is no possibility of his return. It is indeed a terrible thing for a child to disobey his father, but even worse for the Israelites to reject such a kind Father. Isaiah uses the word children not in order to show them respect, but to highlight the dreadful nature of their rebellion.
3. "The ox knows his master, the donkey his owner's manger." This comparison emphasizes more strongly the nature of their rebellion. Isaiah now pronounces that the Israelites are worse than dumb animals that have no reason or understanding but who are at least capable of being taught. Isaiah sends them to the ox and to the donkey, so they can learn from them what their duty is. We should not be surprised at this, for animals often observe the order of nature better and show greater kindness than men themselves.
"But Israel does not know, my people do not understand." The name Israel, which Isaiah contrasts with those animals, is emphatic. We know how much the descendants appreciated being known by this name, which God had bestowed on the holy patriarch because he had defeated the angel when he wrestled with him (see Genesis 32:28). So it was all the more dishonorable for the rebellious children to make a false boast about this honor now.
4. Ah, sinful nation. Isaiah had already rebuked Israel severely, but in order to expose their crime even more, he adds an exclamation, expressing even more strongly his abhorrence of such base ingratitude and wickedness.
A people loaded with guilt. The force of this metaphor should be noted. Not only does he mean that they had sunk into their iniquity as into a deep mire, but he also accuses them of being deliberately rebellious. It is like saying they were the slaves of sin or sold themselves to act wickedly.
When Isaiah adds, a brood of evildoers, he means that the Israelites are a wicked seed.
Children given to corruption! I think that the word translated corruption would be better translated "degeneracy." The prophet means they are so depraved that they are totally unlike their parents. The epithets which are now bestowed by Isaiah on his nation are dishonorable and are very different from the opinion that the Israelites held about themselves. This is the way in which we should wake up hypocrites. The more they flatter themselves and the further they are from being ruled by the fear of God, so much the more should we wield against them thunderbolts from our mouths. It is necessary to remove the false conviction of their holiness, righteousness, and wisdom that they often use as a disguise and as a basis for idle boasting.
They have forsaken the LORD. Isaiah states his reason for reproving the Israelites so sharply and severely. They had no reason to complain, as they often did, of being treated with excessive harshness and rigor. First he rebukes them for the source of all evils, their rebellion against God. Isaiah's purpose is not to convince the Jews that they are guilty of a single crime but to show that they are complete apostates.
The following words, they have spurned the Holy One of Israel, are added to highlight the enormity of their sin. They were showing contempt for the One who had chosen them alone from all the nations to be adopted into his family. God calls himself the Holy One of Israel. In admitting them into an alliance with him he had at the same time bestowed his holiness upon them. Wherever this name appears, it is ascribed to God on account of the effect it produces.
And turned their backs on him. This means that when the Lord gave them a way of living, they merely indulged their sinful passions. Their licentiousness was so unbridled that they completely rebelled against God.
5. Why should you be beaten anymore? The why here means "to what purpose?" or "For what end?" Isaiah is saying that the Jews have reached such a pitch of wickedness, it is not possible to believe that any punishments will do them any good. When desperate people become hardened, they prefer to be torn to shreds rather than submit to correction.
Why do you persist in rebellion? This confirms the previous statement. It is like saying, "You will still not stop your treachery. You even continue to add to your crimes. I see that you rush to commit more sins as if you had committed yourself to that purpose." God's aim here is to expose their incorrigible disposition, so that they are left without any excuse.
Your whole head is injured, your whole heart afflicted. Isaiah is making a comparison with the human body. If the body is too severely injured, there is no hope of recovery. He points to the two principal parts of the body on which it depends for its health — the head and the heart. The vital organs are so injured and corrupted that it is impossible to heal them.
6. From the sole of your foot to the top of your head there is no soundness. Isaiah continues the same comparison. The prophet is talking about the afflictions through which the nation has almost wasted away. He says that this constant weakness is evidence of their stubborn impenitence. They have only wounds and welts and open sores, from which diseased matter continually flows, as if some concealed fountain were supplying endless venom. By this metaphor he shows that their wound is incurable, since the supply of venom cannot be stopped. All this is greatly heightened by saying that no remedies have been applied. He uses three metaphors that he links together: They have only wounds and welts ... not cleansed or bandaged or soothed with oil. Each metaphor has the same meaning: The nation, without any hope of relief, without comfort, without remedy, is reduced to a state of distress, in which the utmost severity of God is openly displayed.
7. Your country is desolate, your cities burned with fire. Literally, their country is "a desolation." Isaiah goes on to speak in more detail and more clearly about what he had already said in illustrations about their punishments. Their country has been reduced to a frightful state of devastation. I interpret all those statements to relate to past events. The prophet is not threatening God's vengeance but is describing dreadful calamities that have already taken place. He rebukes them for their indolence and stupidity in remaining unmoved by their afflictions.
Your fields are being stripped by foreigners right before you, laid waste as when overthrown by strangers. This is added to make the picture even more graphic. The calamity is made worse when it is brought about by men who are unknown — men who, coming from a distant country, are more cruel than the neighboring tribes. Such men destroy cities, burn houses and buildings, and spread destruction wherever they go.
From this we learn that when God starts to punish us, if we do not repent, he does not immediately desist but increases the punishments and constantly follows them up with more afflictions. So we should abstain from such obstinacy if we do not want to call down on our heads such destruction.
8. The Daughter of Zion is left like a shelter in a vineyard. He alludes to a custom that still exists in France, where the vine-keepers have a shelter for themselves when the grapes begin to ripen.
Like a hut in a field of melons. This next comparison, closely linked to the previous one, is taken from the custom of protecting a field of melons with men who keep watch during the night in a hut. Isaiah goes on to explain what he means by these two comparisons.
Like a city under siege. The prophet means that the evils he is speaking about will reach right to the very city, until it is broken and ruined and resembles a shelter.
9. Unless the LORD Almighty had left us some survivors, we would have become like Sodom, we would have been like Gomorrah. Here Isaiah concludes what he said before about God's punishments. The des olation that will take place, or rather that is present and that they now see, may be compared with the destruction of Sodom, were it not that the Lord snatched some survivors, a very small remnant, from the fire. The prophet is telling them that they should not be deceived by flattery. They would be in the same condition as Sodom and Gomorrah if God had not had compassion on them and preserved some survivors. This is in line with Jeremiah's words, "Because of the LORD's great love we are not consumed" (Lamentations 3:22).
There are two things to observe from this. First, the prophet describes utter destruction here. And yet, because God had to deal with his church and his beloved people, that judgment is mitigated by special grace, so that out of the general ruin of the whole nation God rescues his people, whom he rightly compares with a very small remnant. Since God punished the sins of the Jews in such a dreadful way, we must consider that we may share the same fate if we imitate their rebellion. God had set that nation apart for himself and had distinguished them from other people. So why should God spare us if we are hardened in our ungodliness and treachery?
The second thing to observe, as we see from Jeremiah's words in Lamentations, is that it is only because of the tender mercies of God that we are not utterly destroyed. If we consider the vast amount of wickedness among all sorts of people, we are amazed that even a single individual is left and that all have not been removed from the land of the living. "But I withheld my hand" (Ezekiel 20:22), says the Lord, so that some of the church was preserved in the world. This is the reason given by Paul, who is the best interpreter of this passage. He quotes it to show the haughtiness of the Jews, that they may not boast of their mere name, as if it had been enough that they were descended from the fathers of Israel. Paul reminds them that God could act toward them as he had toward their fathers, but that through his tender mercies "the remnant will be saved" (Romans 9:27). And why? So that the church may not utterly perish. For it is through the favor that the Lord shows toward the church that he still reserves some "descendants" (Romans 9:29). This statement should give us great comfort even during those heavy calamities that we tend to think are everywhere in the church.
If the church does not spread far and wide, people are prone to despise her. We also learn that we should not judge a church by the size of its congregation. We should be satisfied with knowing that although the number of the godly is small, God still acknowledges them as his chosen people. We should also recall Jesus' consoling words, "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom" (Luke 12:32).
10. Hear the word of the LORD, you rulers of Sodom; listen to the law of our God, you people of Gomorrah! He confirms what he has already said: The Lord's vengeance is not cruel, for they deserved an even more severe punishment. While there was a difference between them and the inhabitants of Sodom concerning the punishment, their guilt was the same. So the same punishment would have been inflicted if the Lord had not spared them. If they received milder treatment, it was not because they sinned less heinously than the inhabitants of Sodom but because of the mercy of God.
When Isaiah gives to the rulers the name of Sodom and calls the people by the name of Gomorrah, he does not mean there is any difference between them, but that they are the same. The different names lend additional elegance, as if he said there is no greater difference between rulers and people than there is between Sodom and Gomorrah.
The prophet starts by stripping the Jews of their disguises, and he is right to do this. For while all hypocrites use strange coverings to conceal themselves from view, that nation was particularly addicted to this vice. They took great offense at the way in which Isaiah addressed them, but it was necessary to expose their wickedness and their haughty demeanor. All hypocrites should be dealt with like this.
By the word the prophet means the law. By quoting these words of Moses, he reminds them that he is not introducing anything new and is not adding anything to the law.
(Continues…)
Excerpted from "Isaiah"
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