Isaiah 42
KingCommentsIsaiah 42:1
Introduction
Before the announced judgments (Isaiah 5:26-30) are carried out, the Holy Spirit now takes time to describe Isaiah’s calling to be a prophet. Its purpose is to show that a believing remnant is always spared when the LORD is about to judge (cf. Revelation 7:3; Revelation 9:4). This remnant humbles itself under the discipling hand of the LORD and trembles at His word (Isaiah 66:2b). Isaiah himself is a type of this believing remnant.
Isaiah Sees the LORD in the Temple
This chapter is closely connected with the previous one. The sad state of affairs described in Isaiah 5 exists during the reign of King Uzziah. In 739 BC, the year of death of this king, Isaiah gets a vision in which he sees the glory of the LORD, the eternal King. We see here immediately the great contrast between an earthly king and the LORD. Earthly kings come and go and die, changes of thrones take place, but the LORD is King on His throne forever.
The whole scene Isaiah sees is full of holiness. That forms a sharp contrast with the condition of the people on earth. Isaiah sees “the Lord [Adonai, the absolute, sovereign Lord] sitting on a throne, lofty and exalted” (Isaiah 6:1). The Gospel according to John tells us that Isaiah sees here the glory of the Lord Jesus (John 12:37-41). Of that glory Isaiah can only mention the “train of His robe”. The train, the lower part of His garment (cf. Exodus 28:33-34), fills the temple.
It refers to the Lord Jesus on earth. In Him God has become visible, Whom we cannot see according to His Being, because He “dwells in unapproachable light” (1 Timothy 6:16). He covers Himself “with light as with a cloak” (Psalms 104:2a) and fills His heavenly dwelling, just as the cloud of His glory once filled the tabernacle (Exodus 40:35). When Moses and the elders saw the God of Israel, they could only describe what was under His feet (Exodus 24:9-10).
Three times these verses talk about ‘filling’ and ‘full’, each time using the same Hebrew word male (Isaiah 6:1; 3; 4). Twice it is connected with the temple and once with the earth. Here we see on the one hand the supreme sovereignty of God. On the other hand we also see how He is present in what is His. That He transcends everything does not mean that He is at a great distance from it. He is present in His temple and in His creation. His exaltation above everything and His involvement in everything are always in perfect balance in God’s Word.
The “seraphim” (saraph = fiery or burning), the fiery guardians of the holiness of the LORD (Genesis 3:24), dare not behold this glory (Isaiah 6:2; cf. Hebrews 12:29). Therefore, as a sign of awe, they cover their faces with two of their wings. In the light of this glory they further indicate the humility of their exalted service by covering their feet with two other wings. With two more, moving wings, they show the continual readiness to perform that service.
We also see first the wings with which they cover themselves and then the wings of the service. This indicates that service can only happen if we forget ourselves, cover ourselves, as it were. That is the case when we are in the presence of God.
In their reverence for the holiness of the LORD, they call out to one another a threefold ‘holy’ (Isaiah 6:3; cf. Revelation 4:8). The three times ‘holy’ is possibly an allusion to the Divine trinity. A threefold use of a word indicates in Hebrew the highest form, the superlative. The fact that they are calling this out to each other, one to the other, points to the complete unanimity they have about it. There is no difference. In heaven all the inhabitants of heaven are in perfect agreement about the holiness of God. They are not concerned with themselves, but with His glory and holiness. This should also be the case with us (Ephesians 5:19).
The sight of this threefold holiness has such a tremendous effect on Isaiah that it will also characterize his service. ‘Holy’ means ‘to take a separate place in relation to something else’, and not only in relation to evil. Thus the seventh day is ‘sanctified’, i.e. set apart from the other days (Genesis 2:3). The LORD is also holy with respect to the holy angels, that is, He is utterly exalted above them in glory and majesty.
The angels also proclaim the counsel of God, which is that His glory fills the whole earth (Numbers 14:21; cf. Isaiah 11:9; Habakkuk 2:14). In so doing, they proclaim a prophecy, for the time is not yet come. The glory of the LORD will be seen and acknowledged worldwide, which is not yet the case (Jeremiah 31:34; Philippians 2:11).
The Hebrew word for “glory”, kabod, is used for God in His revelation to His creatures. The essence of His Godhead is unfathomable, but something of His glory can be seen if it pleases Him to reveal it (Exodus 33:17-23; Ezekiel 1:28). In a perfect way, that glory has become visible to those who believe in the Lord Jesus (John 1:14; 1 John 1:1-4).
The effect of this tribute is overwhelming. There is movement at the entrance of the temple (Isaiah 6:4) and the dwelling place itself is filled with the smoke (Exodus 19:18) from the altar of incense, the symbol of worship. It speaks of the personal glories of the Lord Jesus. His glory fills the house.
This also has meaning for us. When the Lord Jesus died, He accomplished the work of God completely. Because of this, heaven is opened for redeemed sinners, so that they can approach God in worship. The throne of God has now become “the throne of grace” (Hebrews 4:16). This tremendous fact of opening heaven for people has been accompanied by the trembling of the earth (cf. Matthew 27:51). When believers enter the sanctuary to honor and plead with God, there can also be such a powerful effect (Acts 4:31).
Also filling the house is something we can experience. When God’s Spirit comes to the assembled disciples, He fills the whole house (Acts 2:1-2). This happens because they have all expected this event from God. They have looked forward to it, without being distracted by so many things in the world. If we come together in that spirit and look forward to the revelation of His glory, we can experience it. Then, like Mary, with our worship we will fill the house with the fragrance of it (John 12:3).
Isaiah 42:2
Introduction
Before the announced judgments (Isaiah 5:26-30) are carried out, the Holy Spirit now takes time to describe Isaiah’s calling to be a prophet. Its purpose is to show that a believing remnant is always spared when the LORD is about to judge (cf. Revelation 7:3; Revelation 9:4). This remnant humbles itself under the discipling hand of the LORD and trembles at His word (Isaiah 66:2b). Isaiah himself is a type of this believing remnant.
Isaiah Sees the LORD in the Temple
This chapter is closely connected with the previous one. The sad state of affairs described in Isaiah 5 exists during the reign of King Uzziah. In 739 BC, the year of death of this king, Isaiah gets a vision in which he sees the glory of the LORD, the eternal King. We see here immediately the great contrast between an earthly king and the LORD. Earthly kings come and go and die, changes of thrones take place, but the LORD is King on His throne forever.
The whole scene Isaiah sees is full of holiness. That forms a sharp contrast with the condition of the people on earth. Isaiah sees “the Lord [Adonai, the absolute, sovereign Lord] sitting on a throne, lofty and exalted” (Isaiah 6:1). The Gospel according to John tells us that Isaiah sees here the glory of the Lord Jesus (John 12:37-41). Of that glory Isaiah can only mention the “train of His robe”. The train, the lower part of His garment (cf. Exodus 28:33-34), fills the temple.
It refers to the Lord Jesus on earth. In Him God has become visible, Whom we cannot see according to His Being, because He “dwells in unapproachable light” (1 Timothy 6:16). He covers Himself “with light as with a cloak” (Psalms 104:2a) and fills His heavenly dwelling, just as the cloud of His glory once filled the tabernacle (Exodus 40:35). When Moses and the elders saw the God of Israel, they could only describe what was under His feet (Exodus 24:9-10).
Three times these verses talk about ‘filling’ and ‘full’, each time using the same Hebrew word male (Isaiah 6:1; 3; 4). Twice it is connected with the temple and once with the earth. Here we see on the one hand the supreme sovereignty of God. On the other hand we also see how He is present in what is His. That He transcends everything does not mean that He is at a great distance from it. He is present in His temple and in His creation. His exaltation above everything and His involvement in everything are always in perfect balance in God’s Word.
The “seraphim” (saraph = fiery or burning), the fiery guardians of the holiness of the LORD (Genesis 3:24), dare not behold this glory (Isaiah 6:2; cf. Hebrews 12:29). Therefore, as a sign of awe, they cover their faces with two of their wings. In the light of this glory they further indicate the humility of their exalted service by covering their feet with two other wings. With two more, moving wings, they show the continual readiness to perform that service.
We also see first the wings with which they cover themselves and then the wings of the service. This indicates that service can only happen if we forget ourselves, cover ourselves, as it were. That is the case when we are in the presence of God.
In their reverence for the holiness of the LORD, they call out to one another a threefold ‘holy’ (Isaiah 6:3; cf. Revelation 4:8). The three times ‘holy’ is possibly an allusion to the Divine trinity. A threefold use of a word indicates in Hebrew the highest form, the superlative. The fact that they are calling this out to each other, one to the other, points to the complete unanimity they have about it. There is no difference. In heaven all the inhabitants of heaven are in perfect agreement about the holiness of God. They are not concerned with themselves, but with His glory and holiness. This should also be the case with us (Ephesians 5:19).
The sight of this threefold holiness has such a tremendous effect on Isaiah that it will also characterize his service. ‘Holy’ means ‘to take a separate place in relation to something else’, and not only in relation to evil. Thus the seventh day is ‘sanctified’, i.e. set apart from the other days (Genesis 2:3). The LORD is also holy with respect to the holy angels, that is, He is utterly exalted above them in glory and majesty.
The angels also proclaim the counsel of God, which is that His glory fills the whole earth (Numbers 14:21; cf. Isaiah 11:9; Habakkuk 2:14). In so doing, they proclaim a prophecy, for the time is not yet come. The glory of the LORD will be seen and acknowledged worldwide, which is not yet the case (Jeremiah 31:34; Philippians 2:11).
The Hebrew word for “glory”, kabod, is used for God in His revelation to His creatures. The essence of His Godhead is unfathomable, but something of His glory can be seen if it pleases Him to reveal it (Exodus 33:17-23; Ezekiel 1:28). In a perfect way, that glory has become visible to those who believe in the Lord Jesus (John 1:14; 1 John 1:1-4).
The effect of this tribute is overwhelming. There is movement at the entrance of the temple (Isaiah 6:4) and the dwelling place itself is filled with the smoke (Exodus 19:18) from the altar of incense, the symbol of worship. It speaks of the personal glories of the Lord Jesus. His glory fills the house.
This also has meaning for us. When the Lord Jesus died, He accomplished the work of God completely. Because of this, heaven is opened for redeemed sinners, so that they can approach God in worship. The throne of God has now become “the throne of grace” (Hebrews 4:16). This tremendous fact of opening heaven for people has been accompanied by the trembling of the earth (cf. Matthew 27:51). When believers enter the sanctuary to honor and plead with God, there can also be such a powerful effect (Acts 4:31).
Also filling the house is something we can experience. When God’s Spirit comes to the assembled disciples, He fills the whole house (Acts 2:1-2). This happens because they have all expected this event from God. They have looked forward to it, without being distracted by so many things in the world. If we come together in that spirit and look forward to the revelation of His glory, we can experience it. Then, like Mary, with our worship we will fill the house with the fragrance of it (John 12:3).
Isaiah 42:3
Introduction
Before the announced judgments (Isaiah 5:26-30) are carried out, the Holy Spirit now takes time to describe Isaiah’s calling to be a prophet. Its purpose is to show that a believing remnant is always spared when the LORD is about to judge (cf. Revelation 7:3; Revelation 9:4). This remnant humbles itself under the discipling hand of the LORD and trembles at His word (Isaiah 66:2b). Isaiah himself is a type of this believing remnant.
Isaiah Sees the LORD in the Temple
This chapter is closely connected with the previous one. The sad state of affairs described in Isaiah 5 exists during the reign of King Uzziah. In 739 BC, the year of death of this king, Isaiah gets a vision in which he sees the glory of the LORD, the eternal King. We see here immediately the great contrast between an earthly king and the LORD. Earthly kings come and go and die, changes of thrones take place, but the LORD is King on His throne forever.
The whole scene Isaiah sees is full of holiness. That forms a sharp contrast with the condition of the people on earth. Isaiah sees “the Lord [Adonai, the absolute, sovereign Lord] sitting on a throne, lofty and exalted” (Isaiah 6:1). The Gospel according to John tells us that Isaiah sees here the glory of the Lord Jesus (John 12:37-41). Of that glory Isaiah can only mention the “train of His robe”. The train, the lower part of His garment (cf. Exodus 28:33-34), fills the temple.
It refers to the Lord Jesus on earth. In Him God has become visible, Whom we cannot see according to His Being, because He “dwells in unapproachable light” (1 Timothy 6:16). He covers Himself “with light as with a cloak” (Psalms 104:2a) and fills His heavenly dwelling, just as the cloud of His glory once filled the tabernacle (Exodus 40:35). When Moses and the elders saw the God of Israel, they could only describe what was under His feet (Exodus 24:9-10).
Three times these verses talk about ‘filling’ and ‘full’, each time using the same Hebrew word male (Isaiah 6:1; 3; 4). Twice it is connected with the temple and once with the earth. Here we see on the one hand the supreme sovereignty of God. On the other hand we also see how He is present in what is His. That He transcends everything does not mean that He is at a great distance from it. He is present in His temple and in His creation. His exaltation above everything and His involvement in everything are always in perfect balance in God’s Word.
The “seraphim” (saraph = fiery or burning), the fiery guardians of the holiness of the LORD (Genesis 3:24), dare not behold this glory (Isaiah 6:2; cf. Hebrews 12:29). Therefore, as a sign of awe, they cover their faces with two of their wings. In the light of this glory they further indicate the humility of their exalted service by covering their feet with two other wings. With two more, moving wings, they show the continual readiness to perform that service.
We also see first the wings with which they cover themselves and then the wings of the service. This indicates that service can only happen if we forget ourselves, cover ourselves, as it were. That is the case when we are in the presence of God.
In their reverence for the holiness of the LORD, they call out to one another a threefold ‘holy’ (Isaiah 6:3; cf. Revelation 4:8). The three times ‘holy’ is possibly an allusion to the Divine trinity. A threefold use of a word indicates in Hebrew the highest form, the superlative. The fact that they are calling this out to each other, one to the other, points to the complete unanimity they have about it. There is no difference. In heaven all the inhabitants of heaven are in perfect agreement about the holiness of God. They are not concerned with themselves, but with His glory and holiness. This should also be the case with us (Ephesians 5:19).
The sight of this threefold holiness has such a tremendous effect on Isaiah that it will also characterize his service. ‘Holy’ means ‘to take a separate place in relation to something else’, and not only in relation to evil. Thus the seventh day is ‘sanctified’, i.e. set apart from the other days (Genesis 2:3). The LORD is also holy with respect to the holy angels, that is, He is utterly exalted above them in glory and majesty.
The angels also proclaim the counsel of God, which is that His glory fills the whole earth (Numbers 14:21; cf. Isaiah 11:9; Habakkuk 2:14). In so doing, they proclaim a prophecy, for the time is not yet come. The glory of the LORD will be seen and acknowledged worldwide, which is not yet the case (Jeremiah 31:34; Philippians 2:11).
The Hebrew word for “glory”, kabod, is used for God in His revelation to His creatures. The essence of His Godhead is unfathomable, but something of His glory can be seen if it pleases Him to reveal it (Exodus 33:17-23; Ezekiel 1:28). In a perfect way, that glory has become visible to those who believe in the Lord Jesus (John 1:14; 1 John 1:1-4).
The effect of this tribute is overwhelming. There is movement at the entrance of the temple (Isaiah 6:4) and the dwelling place itself is filled with the smoke (Exodus 19:18) from the altar of incense, the symbol of worship. It speaks of the personal glories of the Lord Jesus. His glory fills the house.
This also has meaning for us. When the Lord Jesus died, He accomplished the work of God completely. Because of this, heaven is opened for redeemed sinners, so that they can approach God in worship. The throne of God has now become “the throne of grace” (Hebrews 4:16). This tremendous fact of opening heaven for people has been accompanied by the trembling of the earth (cf. Matthew 27:51). When believers enter the sanctuary to honor and plead with God, there can also be such a powerful effect (Acts 4:31).
Also filling the house is something we can experience. When God’s Spirit comes to the assembled disciples, He fills the whole house (Acts 2:1-2). This happens because they have all expected this event from God. They have looked forward to it, without being distracted by so many things in the world. If we come together in that spirit and look forward to the revelation of His glory, we can experience it. Then, like Mary, with our worship we will fill the house with the fragrance of it (John 12:3).
Isaiah 42:4
Sinfulness and Forgiveness
While matter moves as the glory of God is revealed, the hearts of God’s people remain hard and motionless. But not Isaiah’s heart. The vision causes him to fall down before the LORD. The LORD is “a consuming fire” (Isaiah 33:14; Hebrews 12:29). In this overwhelming light he sees himself as being just as doom worthy as the people.
He is going to realize that his fate does not depend on an earthly king (Isaiah 6:1), but on the LORD, the heavenly King, the three times holy God. That is why, after the six woes over the people in the previous chapter, he pronounces a “woe” for the seventh time, this time over himself (Isaiah 6:5).
It is the ‘woe me’ of a believer who learns to see himself in God’s presence. It is not about certain sins, as with the people, but about his sinfulness. That is a deeper work. Peter also comes to the conviction of his sinfulness in the presence of the Lord (Luke 5:8). We also see it with Abraham who feels like this in God’s presence when he intercedes for Sodom for the sake of Lot (Genesis 18:27; cf. Job 42:6). We see the same with Ezekiel when he is called (Ezekiel 1:28), with John on Patmos (Revelation 1:17) and with Saul when he is on his way to Damascus (Acts 9:3-4) when they come face to face with the Lord Jesus in His glory.
In each of them their further service is characterized by this appearance and encounter. We do not get these visions, but have them in the Word. By reading the Word we will have the same experience. We will behold the glory of the Lord with the eyes of our hearts and be changed into that image, just as they have been changed by it. We will be overwhelmed by the reading of God’s Word in the same way as Isaiah and the others.
With the exclamation “woe is me” Isaiah makes himself one with the sinful people. He feels unclean in the presence of the LORD. He knows himself spiritually in the same unclean condition of leprosy as in which King Uzziah, mentioned in Isaiah 6:1, ended up through pride (2 Chronicles 26:19-21; Leviticus 13:45). By acknowledging the judgment that he is worth, Isaiah escapes the judgment that God must bring on the whole people. Self-judgment is always the way to personally escape the judgment with which God must strike the whole. For God is always ready to grant salvation. Isaiah now participates in the assurance of forgiveness. In this he is a type of the believing remnant in the future.
This is how it should always be with us. The more we understand the characteristics of Christ’s atoning work and the glories of His Person, the more we will become aware of our sinfulness. The closer we are to the Lord, the greater the awareness of our unworthiness will be. Therefore, we will learn to identify ourselves with the condition in which our fellow-members of the body of Christ have come if they have become unfaithful and go a sinful way. We will learn to confess their sins as ours. Ezra and Daniel have learned and done this (Ezra 9:1-15; Daniel 9:3-23; cf. Nehemiah 9:16-37). Only in this way we can, like Isaiah here, be called and used by the Lord as a true blessing for others.
For a contrite heart there is immediate grace (cf. Isaiah 57:15). A seraph brings Isaiah into contact with what lies on the altar (Isaiah 6:6). Because of what the altar represents – Christ, Who offers Himself to God, which gives God the opportunity to offer forgiveness (2 Corinthians 5:20-21) – Isaiah is assured of the forgiveness of his sins (Isaiah 6:7). Through the application of a coal from the altar of incense, he is made fit for his service. He can now go out, surrounded by the aroma of the altar of incense (cf. 2 Corinthians 2:14-16).
In this section we find both a throne and an (incense) altar. This refers to the glory of the Lord Jesus as King and Priest. In Israel king and priest are always separated. When king Uzziah asserts himself to fulfill a priestly task, he becomes leprous (2 Chronicles 26:19). Only the Lord Jesus, like Melchizedek, can be both King and Priest.
Isaiah 42:5
Sinfulness and Forgiveness
While matter moves as the glory of God is revealed, the hearts of God’s people remain hard and motionless. But not Isaiah’s heart. The vision causes him to fall down before the LORD. The LORD is “a consuming fire” (Isaiah 33:14; Hebrews 12:29). In this overwhelming light he sees himself as being just as doom worthy as the people.
He is going to realize that his fate does not depend on an earthly king (Isaiah 6:1), but on the LORD, the heavenly King, the three times holy God. That is why, after the six woes over the people in the previous chapter, he pronounces a “woe” for the seventh time, this time over himself (Isaiah 6:5).
It is the ‘woe me’ of a believer who learns to see himself in God’s presence. It is not about certain sins, as with the people, but about his sinfulness. That is a deeper work. Peter also comes to the conviction of his sinfulness in the presence of the Lord (Luke 5:8). We also see it with Abraham who feels like this in God’s presence when he intercedes for Sodom for the sake of Lot (Genesis 18:27; cf. Job 42:6). We see the same with Ezekiel when he is called (Ezekiel 1:28), with John on Patmos (Revelation 1:17) and with Saul when he is on his way to Damascus (Acts 9:3-4) when they come face to face with the Lord Jesus in His glory.
In each of them their further service is characterized by this appearance and encounter. We do not get these visions, but have them in the Word. By reading the Word we will have the same experience. We will behold the glory of the Lord with the eyes of our hearts and be changed into that image, just as they have been changed by it. We will be overwhelmed by the reading of God’s Word in the same way as Isaiah and the others.
With the exclamation “woe is me” Isaiah makes himself one with the sinful people. He feels unclean in the presence of the LORD. He knows himself spiritually in the same unclean condition of leprosy as in which King Uzziah, mentioned in Isaiah 6:1, ended up through pride (2 Chronicles 26:19-21; Leviticus 13:45). By acknowledging the judgment that he is worth, Isaiah escapes the judgment that God must bring on the whole people. Self-judgment is always the way to personally escape the judgment with which God must strike the whole. For God is always ready to grant salvation. Isaiah now participates in the assurance of forgiveness. In this he is a type of the believing remnant in the future.
This is how it should always be with us. The more we understand the characteristics of Christ’s atoning work and the glories of His Person, the more we will become aware of our sinfulness. The closer we are to the Lord, the greater the awareness of our unworthiness will be. Therefore, we will learn to identify ourselves with the condition in which our fellow-members of the body of Christ have come if they have become unfaithful and go a sinful way. We will learn to confess their sins as ours. Ezra and Daniel have learned and done this (Ezra 9:1-15; Daniel 9:3-23; cf. Nehemiah 9:16-37). Only in this way we can, like Isaiah here, be called and used by the Lord as a true blessing for others.
For a contrite heart there is immediate grace (cf. Isaiah 57:15). A seraph brings Isaiah into contact with what lies on the altar (Isaiah 6:6). Because of what the altar represents – Christ, Who offers Himself to God, which gives God the opportunity to offer forgiveness (2 Corinthians 5:20-21) – Isaiah is assured of the forgiveness of his sins (Isaiah 6:7). Through the application of a coal from the altar of incense, he is made fit for his service. He can now go out, surrounded by the aroma of the altar of incense (cf. 2 Corinthians 2:14-16).
In this section we find both a throne and an (incense) altar. This refers to the glory of the Lord Jesus as King and Priest. In Israel king and priest are always separated. When king Uzziah asserts himself to fulfill a priestly task, he becomes leprous (2 Chronicles 26:19). Only the Lord Jesus, like Melchizedek, can be both King and Priest.
Isaiah 42:6
Sinfulness and Forgiveness
While matter moves as the glory of God is revealed, the hearts of God’s people remain hard and motionless. But not Isaiah’s heart. The vision causes him to fall down before the LORD. The LORD is “a consuming fire” (Isaiah 33:14; Hebrews 12:29). In this overwhelming light he sees himself as being just as doom worthy as the people.
He is going to realize that his fate does not depend on an earthly king (Isaiah 6:1), but on the LORD, the heavenly King, the three times holy God. That is why, after the six woes over the people in the previous chapter, he pronounces a “woe” for the seventh time, this time over himself (Isaiah 6:5).
It is the ‘woe me’ of a believer who learns to see himself in God’s presence. It is not about certain sins, as with the people, but about his sinfulness. That is a deeper work. Peter also comes to the conviction of his sinfulness in the presence of the Lord (Luke 5:8). We also see it with Abraham who feels like this in God’s presence when he intercedes for Sodom for the sake of Lot (Genesis 18:27; cf. Job 42:6). We see the same with Ezekiel when he is called (Ezekiel 1:28), with John on Patmos (Revelation 1:17) and with Saul when he is on his way to Damascus (Acts 9:3-4) when they come face to face with the Lord Jesus in His glory.
In each of them their further service is characterized by this appearance and encounter. We do not get these visions, but have them in the Word. By reading the Word we will have the same experience. We will behold the glory of the Lord with the eyes of our hearts and be changed into that image, just as they have been changed by it. We will be overwhelmed by the reading of God’s Word in the same way as Isaiah and the others.
With the exclamation “woe is me” Isaiah makes himself one with the sinful people. He feels unclean in the presence of the LORD. He knows himself spiritually in the same unclean condition of leprosy as in which King Uzziah, mentioned in Isaiah 6:1, ended up through pride (2 Chronicles 26:19-21; Leviticus 13:45). By acknowledging the judgment that he is worth, Isaiah escapes the judgment that God must bring on the whole people. Self-judgment is always the way to personally escape the judgment with which God must strike the whole. For God is always ready to grant salvation. Isaiah now participates in the assurance of forgiveness. In this he is a type of the believing remnant in the future.
This is how it should always be with us. The more we understand the characteristics of Christ’s atoning work and the glories of His Person, the more we will become aware of our sinfulness. The closer we are to the Lord, the greater the awareness of our unworthiness will be. Therefore, we will learn to identify ourselves with the condition in which our fellow-members of the body of Christ have come if they have become unfaithful and go a sinful way. We will learn to confess their sins as ours. Ezra and Daniel have learned and done this (Ezra 9:1-15; Daniel 9:3-23; cf. Nehemiah 9:16-37). Only in this way we can, like Isaiah here, be called and used by the Lord as a true blessing for others.
For a contrite heart there is immediate grace (cf. Isaiah 57:15). A seraph brings Isaiah into contact with what lies on the altar (Isaiah 6:6). Because of what the altar represents – Christ, Who offers Himself to God, which gives God the opportunity to offer forgiveness (2 Corinthians 5:20-21) – Isaiah is assured of the forgiveness of his sins (Isaiah 6:7). Through the application of a coal from the altar of incense, he is made fit for his service. He can now go out, surrounded by the aroma of the altar of incense (cf. 2 Corinthians 2:14-16).
In this section we find both a throne and an (incense) altar. This refers to the glory of the Lord Jesus as King and Priest. In Israel king and priest are always separated. When king Uzziah asserts himself to fulfill a priestly task, he becomes leprous (2 Chronicles 26:19). Only the Lord Jesus, like Melchizedek, can be both King and Priest.
Isaiah 42:7
Call and Command
Isaiah is now fit to bring his serious message. He hears “the voice of the Lord” (Adonai, Isaiah 6:1) with the question of whom He will send (Isaiah 6:8). The “Lord”, Who is speaking here for the first time, is God the Holy Spirit (Acts 28:25b-27). At the same time it is also the Lord Jesus, as we know from the already quoted text from John 12 (John 12:41). This explains why the first question says “I”, singular, and the second question “Us”, plural. The plural “Us” (cf. Genesis 1:26) makes it clear that the triune God – Father, Son and Holy Spirit – is speaking here.
The question is not so much a general consideration, nor is it addressed to several people, but is addressed to the heart of Isaiah personally. It is clear that the question has not been asked to the angels in heaven. If that were so, the whole heavenly host would have immediately come forward and exclaimed: ‘Send me, send me!’ However, the angels remain silent. No one but Isaiah has been made fit to answer this question. He is the vessel that is cleansed and therefore useful to the Master (2 Timothy 2:21).
Isaiah answers immediately. He has no questions or objections and says: “Here am I. Send me.” None of “His angels … who perform His word” (Psalms 103:20) can be sent to sinful people for this service. Only a man whose lips are unclean at first, but have now been cleansed, can be sent to a people whose lips are unclean. With the same goal, we too are on earth.
There is nothing that prevents the fellowship between Isaiah and the Lord. When everything that stands in the way of our fellowship with the Lord Jesus is removed, we can fulfill every task He commands us to do in His power. Then nothing that He asks of us will be too heavy for us. Here we see the order: 1. first being convinced of our own unworthiness in God’s presence, then 2. cleansing and then 3. sent out in the service of God.
The command Isaiah receives is a very heavy one (Isaiah 6:9). He has to go to “these people” and bring them the judgment of hardening. By calling the people “this people” – and not speaking of “My people” – the LORD takes distance from His people (Isaiah 6:9-10; cf. Exodus 32:9; 21; 31; Numbers 11:11-14).
The message of hardening that Isaiah is to bring (Isaiah 6:10) will later also be brought to the people by the Lord Jesus (Matthew 13:10-15). At the same time, this makes clear why this judgment of hardening must come on the mass of the people: because they reject the Lord Jesus. This rejection is clearly evident in attributing the work of the Spirit in Christ to “Beelzebul the ruler of demons”, that is to satan himself (Matthew 12:22-32).
Still later, this verse of Isaiah will also make clear that the people reject the testimony of the Holy Spirit through the mouth of Paul (Acts 28:25-27). With this they will seal the judgment of hardening.
They have persisted so much in their sin of rejecting the LORD and are so stubborn in their refusal to return to Him, that the possibility of conversion and healing is now over. They will hear the preaching, but they will not understand its spiritual meaning. They will think that they see, they will even boast that they see, but their rejection of the Lord Jesus will be proof that they are blind and that their sin remains (John 9:39-41).
Whoever falls under the judgment of hardening is from that moment on no longer accessible to the Word of God. The heart has become of stone. It is indeed true that someone can no longer come to God if God no longer draws him (John 6:44). Then God has surrendered him to himself and his lusts because he himself has chosen to do so (Romans 1:24; 26; 28). This is the judgment on Israel.
That judgment of hardening has not come over the whole of Israel, but over a part of it (Romans 11:25). That part is the mass. It is the unbelieving mass that is in the land. Since that time, evangelizing among orthodox Jews has been almost without result, because of this hardening. Jews do regularly come to repentance, there is always a remnant, even in this time (Romans 11:5), but these are exceptions. The mass is hardened.
At the beginning of Zionism, in the nineteenth century, there seemed to be a national revival among the Israelites. Many returned to the land. Some also came to repentance. There came faith in Jesus as the Messiah. On the basis of their own Scriptures it was and is explained that the Messiah had already come. But the vast majority of those who live in Israel don’t like the Messiah Jesus at all and rely on their own strength and follow their own insights to face the problems.
Isaiah 42:8
Call and Command
Isaiah is now fit to bring his serious message. He hears “the voice of the Lord” (Adonai, Isaiah 6:1) with the question of whom He will send (Isaiah 6:8). The “Lord”, Who is speaking here for the first time, is God the Holy Spirit (Acts 28:25b-27). At the same time it is also the Lord Jesus, as we know from the already quoted text from John 12 (John 12:41). This explains why the first question says “I”, singular, and the second question “Us”, plural. The plural “Us” (cf. Genesis 1:26) makes it clear that the triune God – Father, Son and Holy Spirit – is speaking here.
The question is not so much a general consideration, nor is it addressed to several people, but is addressed to the heart of Isaiah personally. It is clear that the question has not been asked to the angels in heaven. If that were so, the whole heavenly host would have immediately come forward and exclaimed: ‘Send me, send me!’ However, the angels remain silent. No one but Isaiah has been made fit to answer this question. He is the vessel that is cleansed and therefore useful to the Master (2 Timothy 2:21).
Isaiah answers immediately. He has no questions or objections and says: “Here am I. Send me.” None of “His angels … who perform His word” (Psalms 103:20) can be sent to sinful people for this service. Only a man whose lips are unclean at first, but have now been cleansed, can be sent to a people whose lips are unclean. With the same goal, we too are on earth.
There is nothing that prevents the fellowship between Isaiah and the Lord. When everything that stands in the way of our fellowship with the Lord Jesus is removed, we can fulfill every task He commands us to do in His power. Then nothing that He asks of us will be too heavy for us. Here we see the order: 1. first being convinced of our own unworthiness in God’s presence, then 2. cleansing and then 3. sent out in the service of God.
The command Isaiah receives is a very heavy one (Isaiah 6:9). He has to go to “these people” and bring them the judgment of hardening. By calling the people “this people” – and not speaking of “My people” – the LORD takes distance from His people (Isaiah 6:9-10; cf. Exodus 32:9; 21; 31; Numbers 11:11-14).
The message of hardening that Isaiah is to bring (Isaiah 6:10) will later also be brought to the people by the Lord Jesus (Matthew 13:10-15). At the same time, this makes clear why this judgment of hardening must come on the mass of the people: because they reject the Lord Jesus. This rejection is clearly evident in attributing the work of the Spirit in Christ to “Beelzebul the ruler of demons”, that is to satan himself (Matthew 12:22-32).
Still later, this verse of Isaiah will also make clear that the people reject the testimony of the Holy Spirit through the mouth of Paul (Acts 28:25-27). With this they will seal the judgment of hardening.
They have persisted so much in their sin of rejecting the LORD and are so stubborn in their refusal to return to Him, that the possibility of conversion and healing is now over. They will hear the preaching, but they will not understand its spiritual meaning. They will think that they see, they will even boast that they see, but their rejection of the Lord Jesus will be proof that they are blind and that their sin remains (John 9:39-41).
Whoever falls under the judgment of hardening is from that moment on no longer accessible to the Word of God. The heart has become of stone. It is indeed true that someone can no longer come to God if God no longer draws him (John 6:44). Then God has surrendered him to himself and his lusts because he himself has chosen to do so (Romans 1:24; 26; 28). This is the judgment on Israel.
That judgment of hardening has not come over the whole of Israel, but over a part of it (Romans 11:25). That part is the mass. It is the unbelieving mass that is in the land. Since that time, evangelizing among orthodox Jews has been almost without result, because of this hardening. Jews do regularly come to repentance, there is always a remnant, even in this time (Romans 11:5), but these are exceptions. The mass is hardened.
At the beginning of Zionism, in the nineteenth century, there seemed to be a national revival among the Israelites. Many returned to the land. Some also came to repentance. There came faith in Jesus as the Messiah. On the basis of their own Scriptures it was and is explained that the Messiah had already come. But the vast majority of those who live in Israel don’t like the Messiah Jesus at all and rely on their own strength and follow their own insights to face the problems.
Isaiah 42:9
Call and Command
Isaiah is now fit to bring his serious message. He hears “the voice of the Lord” (Adonai, Isaiah 6:1) with the question of whom He will send (Isaiah 6:8). The “Lord”, Who is speaking here for the first time, is God the Holy Spirit (Acts 28:25b-27). At the same time it is also the Lord Jesus, as we know from the already quoted text from John 12 (John 12:41). This explains why the first question says “I”, singular, and the second question “Us”, plural. The plural “Us” (cf. Genesis 1:26) makes it clear that the triune God – Father, Son and Holy Spirit – is speaking here.
The question is not so much a general consideration, nor is it addressed to several people, but is addressed to the heart of Isaiah personally. It is clear that the question has not been asked to the angels in heaven. If that were so, the whole heavenly host would have immediately come forward and exclaimed: ‘Send me, send me!’ However, the angels remain silent. No one but Isaiah has been made fit to answer this question. He is the vessel that is cleansed and therefore useful to the Master (2 Timothy 2:21).
Isaiah answers immediately. He has no questions or objections and says: “Here am I. Send me.” None of “His angels … who perform His word” (Psalms 103:20) can be sent to sinful people for this service. Only a man whose lips are unclean at first, but have now been cleansed, can be sent to a people whose lips are unclean. With the same goal, we too are on earth.
There is nothing that prevents the fellowship between Isaiah and the Lord. When everything that stands in the way of our fellowship with the Lord Jesus is removed, we can fulfill every task He commands us to do in His power. Then nothing that He asks of us will be too heavy for us. Here we see the order: 1. first being convinced of our own unworthiness in God’s presence, then 2. cleansing and then 3. sent out in the service of God.
The command Isaiah receives is a very heavy one (Isaiah 6:9). He has to go to “these people” and bring them the judgment of hardening. By calling the people “this people” – and not speaking of “My people” – the LORD takes distance from His people (Isaiah 6:9-10; cf. Exodus 32:9; 21; 31; Numbers 11:11-14).
The message of hardening that Isaiah is to bring (Isaiah 6:10) will later also be brought to the people by the Lord Jesus (Matthew 13:10-15). At the same time, this makes clear why this judgment of hardening must come on the mass of the people: because they reject the Lord Jesus. This rejection is clearly evident in attributing the work of the Spirit in Christ to “Beelzebul the ruler of demons”, that is to satan himself (Matthew 12:22-32).
Still later, this verse of Isaiah will also make clear that the people reject the testimony of the Holy Spirit through the mouth of Paul (Acts 28:25-27). With this they will seal the judgment of hardening.
They have persisted so much in their sin of rejecting the LORD and are so stubborn in their refusal to return to Him, that the possibility of conversion and healing is now over. They will hear the preaching, but they will not understand its spiritual meaning. They will think that they see, they will even boast that they see, but their rejection of the Lord Jesus will be proof that they are blind and that their sin remains (John 9:39-41).
Whoever falls under the judgment of hardening is from that moment on no longer accessible to the Word of God. The heart has become of stone. It is indeed true that someone can no longer come to God if God no longer draws him (John 6:44). Then God has surrendered him to himself and his lusts because he himself has chosen to do so (Romans 1:24; 26; 28). This is the judgment on Israel.
That judgment of hardening has not come over the whole of Israel, but over a part of it (Romans 11:25). That part is the mass. It is the unbelieving mass that is in the land. Since that time, evangelizing among orthodox Jews has been almost without result, because of this hardening. Jews do regularly come to repentance, there is always a remnant, even in this time (Romans 11:5), but these are exceptions. The mass is hardened.
At the beginning of Zionism, in the nineteenth century, there seemed to be a national revival among the Israelites. Many returned to the land. Some also came to repentance. There came faith in Jesus as the Messiah. On the basis of their own Scriptures it was and is explained that the Messiah had already come. But the vast majority of those who live in Israel don’t like the Messiah Jesus at all and rely on their own strength and follow their own insights to face the problems.
Isaiah 42:10
Until …
Although Isaiah is willing and wants to obey, he feels the weight of this announcement. His reaction also shows his mind. He is not going to bring this message with joy. He asks how long this blinding or hardening will last (Isaiah 6:11; cf. Zechariah 1:12). In the question “Lord, how long?” we hear the confidence he has in the LORD that He will not reject His people forever (cf. Exodus 32:9-14). In this we recognize the intercessor.
In the answer of the LORD we indeed hear of an “until”. But first the judgment must have its full effect (Isaiah 6:11-12). This lasts until the land is destroyed and depopulated. What remains then, “one tenth”, which we recognize in the returnees from the Babylonian exile, is destroyed again (Isaiah 6:13). This happened, for example, in the year 70 by the Romans who destroyed Jerusalem and massacred its inhabitants. Many fled to Iraq, which was outside the Roman Empire.
Later, too, many fled the land for all kinds of oppressors, including the islamic ones. The land has become more and more depopulated and also more and more devastated. The lowest point is around the year 1800. The number of Jews in the land at that time is estimated at only 5,000. But there has always been a remnant in the land, with which the globally scattered people have always been connected.
Then comes the era of Zionism, with a first wave of Russian Jews returning to the land at the end of the nineteenth century. That return continued. As a result, around 3,000,000 Jews from all five continents have returned to the land. Not only the inhabitants have been driven out over the centuries, but the land has also been destroyed for centuries.
In the end time, the time that is now coming, land and people will be destroyed again. When Israel goes through the great tribulation, there seems to be nothing left. But the remnant will blossom again. It will be “like a terebinth or an oak” from which all branches have been cut off and only a stump is left. However, there is life in the stump and therefore it will sprout.
This sprout will be “the holy seed”, a seed completely dedicated to the LORD. This refers to the remnant that the LORD has preserved for Himself. This corresponds to the name of the son of Isaiah, Shear-jashub, which means that a rest or a remnant will return, will convert. It is amazing that the LORD uses for the remnant the same word “holy” (qodes) as the Holy Spirit did for the LORD Himself in Isaiah 6:3. Thus the connection between this remnant and the LORD is strongly expressed.
Above all, “the holy seed” refers to the Lord Jesus, Who will be born out of a remnant returned to Jerusalem (Isaiah 11:1). He is “the holy thing begotten” as it is literally said to Mary (Luke 1:35). The “holy seed” Israel is holy through its union with the true holy seed, Christ.
Isaiah 42:11
Until …
Although Isaiah is willing and wants to obey, he feels the weight of this announcement. His reaction also shows his mind. He is not going to bring this message with joy. He asks how long this blinding or hardening will last (Isaiah 6:11; cf. Zechariah 1:12). In the question “Lord, how long?” we hear the confidence he has in the LORD that He will not reject His people forever (cf. Exodus 32:9-14). In this we recognize the intercessor.
In the answer of the LORD we indeed hear of an “until”. But first the judgment must have its full effect (Isaiah 6:11-12). This lasts until the land is destroyed and depopulated. What remains then, “one tenth”, which we recognize in the returnees from the Babylonian exile, is destroyed again (Isaiah 6:13). This happened, for example, in the year 70 by the Romans who destroyed Jerusalem and massacred its inhabitants. Many fled to Iraq, which was outside the Roman Empire.
Later, too, many fled the land for all kinds of oppressors, including the islamic ones. The land has become more and more depopulated and also more and more devastated. The lowest point is around the year 1800. The number of Jews in the land at that time is estimated at only 5,000. But there has always been a remnant in the land, with which the globally scattered people have always been connected.
Then comes the era of Zionism, with a first wave of Russian Jews returning to the land at the end of the nineteenth century. That return continued. As a result, around 3,000,000 Jews from all five continents have returned to the land. Not only the inhabitants have been driven out over the centuries, but the land has also been destroyed for centuries.
In the end time, the time that is now coming, land and people will be destroyed again. When Israel goes through the great tribulation, there seems to be nothing left. But the remnant will blossom again. It will be “like a terebinth or an oak” from which all branches have been cut off and only a stump is left. However, there is life in the stump and therefore it will sprout.
This sprout will be “the holy seed”, a seed completely dedicated to the LORD. This refers to the remnant that the LORD has preserved for Himself. This corresponds to the name of the son of Isaiah, Shear-jashub, which means that a rest or a remnant will return, will convert. It is amazing that the LORD uses for the remnant the same word “holy” (qodes) as the Holy Spirit did for the LORD Himself in Isaiah 6:3. Thus the connection between this remnant and the LORD is strongly expressed.
Above all, “the holy seed” refers to the Lord Jesus, Who will be born out of a remnant returned to Jerusalem (Isaiah 11:1). He is “the holy thing begotten” as it is literally said to Mary (Luke 1:35). The “holy seed” Israel is holy through its union with the true holy seed, Christ.
Isaiah 42:12
Until …
Although Isaiah is willing and wants to obey, he feels the weight of this announcement. His reaction also shows his mind. He is not going to bring this message with joy. He asks how long this blinding or hardening will last (Isaiah 6:11; cf. Zechariah 1:12). In the question “Lord, how long?” we hear the confidence he has in the LORD that He will not reject His people forever (cf. Exodus 32:9-14). In this we recognize the intercessor.
In the answer of the LORD we indeed hear of an “until”. But first the judgment must have its full effect (Isaiah 6:11-12). This lasts until the land is destroyed and depopulated. What remains then, “one tenth”, which we recognize in the returnees from the Babylonian exile, is destroyed again (Isaiah 6:13). This happened, for example, in the year 70 by the Romans who destroyed Jerusalem and massacred its inhabitants. Many fled to Iraq, which was outside the Roman Empire.
Later, too, many fled the land for all kinds of oppressors, including the islamic ones. The land has become more and more depopulated and also more and more devastated. The lowest point is around the year 1800. The number of Jews in the land at that time is estimated at only 5,000. But there has always been a remnant in the land, with which the globally scattered people have always been connected.
Then comes the era of Zionism, with a first wave of Russian Jews returning to the land at the end of the nineteenth century. That return continued. As a result, around 3,000,000 Jews from all five continents have returned to the land. Not only the inhabitants have been driven out over the centuries, but the land has also been destroyed for centuries.
In the end time, the time that is now coming, land and people will be destroyed again. When Israel goes through the great tribulation, there seems to be nothing left. But the remnant will blossom again. It will be “like a terebinth or an oak” from which all branches have been cut off and only a stump is left. However, there is life in the stump and therefore it will sprout.
This sprout will be “the holy seed”, a seed completely dedicated to the LORD. This refers to the remnant that the LORD has preserved for Himself. This corresponds to the name of the son of Isaiah, Shear-jashub, which means that a rest or a remnant will return, will convert. It is amazing that the LORD uses for the remnant the same word “holy” (qodes) as the Holy Spirit did for the LORD Himself in Isaiah 6:3. Thus the connection between this remnant and the LORD is strongly expressed.
Above all, “the holy seed” refers to the Lord Jesus, Who will be born out of a remnant returned to Jerusalem (Isaiah 11:1). He is “the holy thing begotten” as it is literally said to Mary (Luke 1:35). The “holy seed” Israel is holy through its union with the true holy seed, Christ.
Isaiah 42:14
Introduction
Here a new section begins. It is about the question of whether Israel satisfies as a servant of the LORD, with as touchstone whether there is faith. This chapter shows in Ahaz, the king and representative of Israel, a picture of a servant without faith. This prophetically refers to the antichrist in whom faith in the LORD is utterly lacking. Later we will see in Hezekiah, as the representative of the faithful remnant, the true faith (Isaiah 36:1-7; 13-22; Isaiah 37:1-20).
After the death of Uzziah (Isaiah 6:1), Jotham became king. During his reign, that is over a period of four years, Isaiah received no prophecy from the LORD, at least not one that had to be written down. Although King Jotham does what is right in the eyes of the LORD, the people continue to do evil (2 Chronicles 27:2).
Then Ahaz, the wicked son of Jotham, comes to the government. This creates a new series of prophecies of the LORD in the section of Isaiah 7:1-9:6. The central subject is Immanuel, the Son of the virgin, of Whom we have the first direct prophecy in this chapter (Isaiah 7:14).
The events in the coming chapters up to and including Isaiah 12 are more or less chronological.
Rezin and Pekah Against Jerusalem
What is described in Isaiah 7:1 can be found in more detail in 2 Kings 16 and 2 Chronicles 28 (2 Kings 16:5-20; 2 Chronicles 28:5-27). There it is told how, because of the threat of the great empire of Assyria, the small kingdoms of Syria and Ephraim, the ten tribes realm, form an alliance. Ahaz, king of Judah, does not want to participate in this alliance. That is why Rezin the king of Syria and Pekah king of Israel attack Ahaz. They want to replace Ahaz with the son of Tabeal, of whom we can assume that he is a Syrian man (Isaiah 7:6). Ahaz panics and seeks refuge with Assyria (2 Kings 16:7). When Rezin and Pekah attack him, Assyria comes to help him (2 Kings 16:9). In this way evil is averted and Ahaz seems to have succeeded in his intention.
Ahaz is the son of faithful Jotham and the grandson of faithful Uzziah (Isaiah 7:1). Faith, however, is not a heritage. Ahaz is one of the most wicked kings of Judah. In God’s discipline over him, the kings of Syria and Israel enter Judah together. They have won victories and inflicted a great stroke on Judah, but they have not been able to achieve a final victory. They did not succeed in conquering Jerusalem.
When “the house of David” – Ahaz is seen here as its representative – hears that an expedition is being prepared against them by the allies, Ahaz and the people become very frightened (Isaiah 7:2). Whenever ‘the house of David’ is spoken of, the thought of the Messiah, the Son of David, is always connected to it. This is at the same time the reason why a message of the LORD follows.
The message about the imminent expedition causes a crisis in Judah. A crisis, also in our lives, is a test to see how it is responded to. Are we going to the Lord or are we resorting to a human being and human resources? Ahaz and the people, however afraid they may be, do not think of the LORD. The powerful message He has sent through His prophet Isaiah does not change that. In this history the prophecy of the LORD about unbelief in Israel (Isaiah 6:9-10) is fulfilled.
Isaiah 42:15
Introduction
Here a new section begins. It is about the question of whether Israel satisfies as a servant of the LORD, with as touchstone whether there is faith. This chapter shows in Ahaz, the king and representative of Israel, a picture of a servant without faith. This prophetically refers to the antichrist in whom faith in the LORD is utterly lacking. Later we will see in Hezekiah, as the representative of the faithful remnant, the true faith (Isaiah 36:1-7; 13-22; Isaiah 37:1-20).
After the death of Uzziah (Isaiah 6:1), Jotham became king. During his reign, that is over a period of four years, Isaiah received no prophecy from the LORD, at least not one that had to be written down. Although King Jotham does what is right in the eyes of the LORD, the people continue to do evil (2 Chronicles 27:2).
Then Ahaz, the wicked son of Jotham, comes to the government. This creates a new series of prophecies of the LORD in the section of Isaiah 7:1-9:6. The central subject is Immanuel, the Son of the virgin, of Whom we have the first direct prophecy in this chapter (Isaiah 7:14).
The events in the coming chapters up to and including Isaiah 12 are more or less chronological.
Rezin and Pekah Against Jerusalem
What is described in Isaiah 7:1 can be found in more detail in 2 Kings 16 and 2 Chronicles 28 (2 Kings 16:5-20; 2 Chronicles 28:5-27). There it is told how, because of the threat of the great empire of Assyria, the small kingdoms of Syria and Ephraim, the ten tribes realm, form an alliance. Ahaz, king of Judah, does not want to participate in this alliance. That is why Rezin the king of Syria and Pekah king of Israel attack Ahaz. They want to replace Ahaz with the son of Tabeal, of whom we can assume that he is a Syrian man (Isaiah 7:6). Ahaz panics and seeks refuge with Assyria (2 Kings 16:7). When Rezin and Pekah attack him, Assyria comes to help him (2 Kings 16:9). In this way evil is averted and Ahaz seems to have succeeded in his intention.
Ahaz is the son of faithful Jotham and the grandson of faithful Uzziah (Isaiah 7:1). Faith, however, is not a heritage. Ahaz is one of the most wicked kings of Judah. In God’s discipline over him, the kings of Syria and Israel enter Judah together. They have won victories and inflicted a great stroke on Judah, but they have not been able to achieve a final victory. They did not succeed in conquering Jerusalem.
When “the house of David” – Ahaz is seen here as its representative – hears that an expedition is being prepared against them by the allies, Ahaz and the people become very frightened (Isaiah 7:2). Whenever ‘the house of David’ is spoken of, the thought of the Messiah, the Son of David, is always connected to it. This is at the same time the reason why a message of the LORD follows.
The message about the imminent expedition causes a crisis in Judah. A crisis, also in our lives, is a test to see how it is responded to. Are we going to the Lord or are we resorting to a human being and human resources? Ahaz and the people, however afraid they may be, do not think of the LORD. The powerful message He has sent through His prophet Isaiah does not change that. In this history the prophecy of the LORD about unbelief in Israel (Isaiah 6:9-10) is fulfilled.
Isaiah 42:16
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:17
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:18
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:19
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:20
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:21
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:22
Isaiah Is Sent to Ahaz
In view of the threat of war Isaiah receives the command of the LORD to meet Ahaz, together with his son Shear-jashub (Isaiah 7:3). The son of Isaiah is present for a reason. This son has been given to him, together with another son, “for signs and wonders in Israel” (Isaiah 8:18). It does not say that the boy says or does anything. Only his name is mentioned.
That is exactly the reason why he is mentioned and present at the meeting, namely because of the meaning of his name. “Shear-jashub” means “the remnant will return”, a name that indicates that God will always have a remnant according to the election of His grace (Romans 11:5). Here we see a continuation of the message from the previous chapter about “a stump”, “the holy seed” that remains (Isaiah 6:13).
When Isaiah introduces his son to Ahaz and mentions his name, it should have a meaning for Ahaz. It should lead him to return to the LORD, that is, he should repent. It also includes the warning that if he refuses, he will not participate in the restoration of that part of the people which is referred to as ‘remnant’.
The LORD designates Isaiah the place of meeting. It is a double indication: “The end of the conduit of the upper pool” and: “On the highway to the fuller’s field” (cf. “the lower pool”, Isaiah 22:9). There the LORD will make known His grace to Ahaz. He wants to encourage him and take away his fear. Ahaz will be present at the indicated place to see how he can secure the water supply, which is necessary in view of the upcoming siege of Jerusalem.
At exactly the same place the faith of Hezekiah is later put to the test (Isaiah 36:2). The Holy Spirit mentions this place extensively twice with the purpose that we as readers will compare these two Scriptures with each other. The first Scripture (here) shows unbelief and the second (Isaiah 36:2) shows faith. The Lord expects faith from His own.
If it were only a geographical place, the place of encounter would be indicated sufficiently clearly with the first indication. But the Holy Spirit gives as a further indication “on the highway to the fuller’s field”. The “fuller’s field” is the field where the fuller washes and dries dirty clothes. Clothing that needs to be washed suggests that we condemn our sinful deeds, our sinful life practice and start living a cleansed life. Then we walk on the path of purity and holiness (cf. Isaiah 35:8; Isaiah 1:18b; Isaiah 4:4).
In the fuller we see a picture of the Lord Jesus. His garments are “radiant and exceedingly white, as no launderer on earth can whiten them” (Mark 9:3). His clothes, His life’s practice does not need cleaning. He is in the process of cleansing us, His own, what we see in the washing of His disciples’ feet, so that they can have fellowship with Him and the Father (John 13:1-10).
In the picture Isaiah meets Ahaz in a place where purity and holiness are connected with God as the origin of blessing. He who stands by God’s blessing in faith will also want to live pure and holy. Faith also sees that purity and holiness are necessary to receive God’s blessing. He who does not care about God and His blessing is blind to these things and, like Ahaz, follows his own darkened mind.
In His patience and goodness the LORD shows His grace to Ahaz in spite of his iniquity. He proves His mercy to lead him to repentance. If he does not repent because of the hardness of an unrepentant heart, he will have to deal with the severity of God (Romans 2:4-5; Romans 11:22). In His mercy the LORD promises him that the plan of the northern alliance will not succeed and that Ephraim will be shattered (Isaiah 7:4-9).
Isaiah assures him on behalf of the LORD that he can remain calm (Isaiah 7:4). There is no reason to panic. God has not sent these enemies, so they will not succeed in their purpose. What do these two enemies mean after all? They do pretend that they will consume Judah in “fierce anger”, but to the LORD they are nothing more than “two stubs of smoldering firebrands” from which the fire has vanished and which will soon turn to ashes. He knows their plans in detail (Isaiah 7:5-6) and will thwart their counsel (Isaiah 7:7). He communicates those plans to Ahaz, who probably knew nothing about them at all.
They will both only continue to rule over their original territory (Isaiah 7:8). Their idea of expanding their territory – they want to add Judah under the son of Tabeal, a puppet king appointed by themselves – will come to nothing. Who Tabeal or the son of Tabeal is, is not known.
It is yet another foolish plan to place someone of one’s own choosing on the throne promised by God to the Son of David. In addition, the word about Ephraim will soon be fulfilled, that is, “within … 65 years,” it will no longer exist as a people. This refers to the carrying away of the ten tribes by the king of Assyria in 722 BC.
In order to make the promise of the LORD his own, Ahaz must put his trust in God’s promise (Isaiah 7:9). Therefore he is warned that he will be excluded from the promised blessing if he persists in his unbelief. If he is not powerful in believing what Isaiah has spoken, he will not be powerful in his actions.
The text part “if you will not believe, you surely shall not last [or: not be established]” (Isaiah 7:9b), is a key text in this section. It is another pun. It means: if Ahaz does not have a firm faith, he will not stand firm either. The words ‘believe’ and ‘established’ are related in Hebrew. In Hebrew it says: im lo ta-aminu, ki lo te-amenu. Ta-aminu and te-amenu are both derived from the Hebrew root aman. Ta-aminu means to believe and te-amenu means established. Literally it says: ‘If (im) do not (lo) believe, then (ki) do not (lo) establish.’ Freely translated this is: ‘Without believing there is no stability.’
This warning serves as a positive reminder of the power of faith. Faith is encouraged and strengthened by difficulties. Faith faces things that are impossible for the natural mind. While faith rests on the promises of God, it trusts in Him to fulfill His counsel and that He accounts for the obstacles for His glorification.
Isaiah 42:23
Ahaz May Ask For a Sign
Isaiah 7:10 is a proof that the preceding verses are a speaking of the LORD. Isaiah does not speak about the LORD, but on behalf of the LORD, for the LORD is going to speak “again”. However, it does not only indicate the fact of speaking. These words also indicate that He is going to speak about more far-reaching and deeper things.
The LORD says to Ahaz that he may ask for any sign from Him (Isaiah 7:11). He gives Ahaz as it were a blank cheque. In order to win the trust of Ahaz He does so as “the LORD your God”. A sign is something – an event, a prophecy or a miracle – given by the LORD as a pledge or confirmation of His word or message. It can be compared to the signature of a director under a letter written by the secretary. A sign is God’s signature under the message of His prophets.
Ahaz may ask for a sign “deep as Sheol”. Perhaps in veiled terms, this is a protest against his habit of resorting to consulting the dead. For example, a sign in the deep could be an earthquake. He may also ask for a sign “high as heaven”, for example a sign at the sun or the moon (cf. Isaiah 38:7-8). The choice is up to him.
His choice makes it clear that he is not a real child of Abraham, that he does not possess the faith of Abraham. Shrouded in a veil of piety, his answer is a testimony of willfulness (Isaiah 7:12). It is a hypocritical answer because the LORD Himself offers that he may ask Him. How can such a thing be finished up with a remark that he does not want to test the LORD! Ahaz even dares to quote something from God’s Word as a cover for his unbelief (Deuteronomy 6:16). This is pious unbelief.
He just doesn’t want to ask for a sign because he relies on Assyria. Why would you ask the LORD when you have help from people? Surely you don’t hand yourself over to Him, do you? If he asks for a sign, it also means that the LORD comes too close to him. That thought is always frightening for someone who knowingly refuses to believe and who refuses to break with unbelief.
Isaiah blames him for his lack of trust (Isaiah 7:13). He does not address the apostate Ahaz personally, but he speaks to the “house of David”. With this he addresses the royal line of privileges and honor with all further generations. On the one hand it indicates how much the royal line with a king like Ahaz has deviated from what the LORD purposed and may expect from it. On the other hand, the sequel shows that that line will not end with the wicked, unbelieving Ahaz, but will continue to exist through a merciful intervention of the LORD.
By his refusal to take the LORD at His word, Ahaz tries the patience of men, of people like Isaiah, and others with him, who mourn the rebellious attitude of the king. Is he also trying the patience of God by an attitude of so much unbelief, as if it would be impossible for God to give a solution in His grace?
Isaiah 42:24
Ahaz May Ask For a Sign
Isaiah 7:10 is a proof that the preceding verses are a speaking of the LORD. Isaiah does not speak about the LORD, but on behalf of the LORD, for the LORD is going to speak “again”. However, it does not only indicate the fact of speaking. These words also indicate that He is going to speak about more far-reaching and deeper things.
The LORD says to Ahaz that he may ask for any sign from Him (Isaiah 7:11). He gives Ahaz as it were a blank cheque. In order to win the trust of Ahaz He does so as “the LORD your God”. A sign is something – an event, a prophecy or a miracle – given by the LORD as a pledge or confirmation of His word or message. It can be compared to the signature of a director under a letter written by the secretary. A sign is God’s signature under the message of His prophets.
Ahaz may ask for a sign “deep as Sheol”. Perhaps in veiled terms, this is a protest against his habit of resorting to consulting the dead. For example, a sign in the deep could be an earthquake. He may also ask for a sign “high as heaven”, for example a sign at the sun or the moon (cf. Isaiah 38:7-8). The choice is up to him.
His choice makes it clear that he is not a real child of Abraham, that he does not possess the faith of Abraham. Shrouded in a veil of piety, his answer is a testimony of willfulness (Isaiah 7:12). It is a hypocritical answer because the LORD Himself offers that he may ask Him. How can such a thing be finished up with a remark that he does not want to test the LORD! Ahaz even dares to quote something from God’s Word as a cover for his unbelief (Deuteronomy 6:16). This is pious unbelief.
He just doesn’t want to ask for a sign because he relies on Assyria. Why would you ask the LORD when you have help from people? Surely you don’t hand yourself over to Him, do you? If he asks for a sign, it also means that the LORD comes too close to him. That thought is always frightening for someone who knowingly refuses to believe and who refuses to break with unbelief.
Isaiah blames him for his lack of trust (Isaiah 7:13). He does not address the apostate Ahaz personally, but he speaks to the “house of David”. With this he addresses the royal line of privileges and honor with all further generations. On the one hand it indicates how much the royal line with a king like Ahaz has deviated from what the LORD purposed and may expect from it. On the other hand, the sequel shows that that line will not end with the wicked, unbelieving Ahaz, but will continue to exist through a merciful intervention of the LORD.
By his refusal to take the LORD at His word, Ahaz tries the patience of men, of people like Isaiah, and others with him, who mourn the rebellious attitude of the king. Is he also trying the patience of God by an attitude of so much unbelief, as if it would be impossible for God to give a solution in His grace?
Isaiah 42:25
Ahaz May Ask For a Sign
Isaiah 7:10 is a proof that the preceding verses are a speaking of the LORD. Isaiah does not speak about the LORD, but on behalf of the LORD, for the LORD is going to speak “again”. However, it does not only indicate the fact of speaking. These words also indicate that He is going to speak about more far-reaching and deeper things.
The LORD says to Ahaz that he may ask for any sign from Him (Isaiah 7:11). He gives Ahaz as it were a blank cheque. In order to win the trust of Ahaz He does so as “the LORD your God”. A sign is something – an event, a prophecy or a miracle – given by the LORD as a pledge or confirmation of His word or message. It can be compared to the signature of a director under a letter written by the secretary. A sign is God’s signature under the message of His prophets.
Ahaz may ask for a sign “deep as Sheol”. Perhaps in veiled terms, this is a protest against his habit of resorting to consulting the dead. For example, a sign in the deep could be an earthquake. He may also ask for a sign “high as heaven”, for example a sign at the sun or the moon (cf. Isaiah 38:7-8). The choice is up to him.
His choice makes it clear that he is not a real child of Abraham, that he does not possess the faith of Abraham. Shrouded in a veil of piety, his answer is a testimony of willfulness (Isaiah 7:12). It is a hypocritical answer because the LORD Himself offers that he may ask Him. How can such a thing be finished up with a remark that he does not want to test the LORD! Ahaz even dares to quote something from God’s Word as a cover for his unbelief (Deuteronomy 6:16). This is pious unbelief.
He just doesn’t want to ask for a sign because he relies on Assyria. Why would you ask the LORD when you have help from people? Surely you don’t hand yourself over to Him, do you? If he asks for a sign, it also means that the LORD comes too close to him. That thought is always frightening for someone who knowingly refuses to believe and who refuses to break with unbelief.
Isaiah blames him for his lack of trust (Isaiah 7:13). He does not address the apostate Ahaz personally, but he speaks to the “house of David”. With this he addresses the royal line of privileges and honor with all further generations. On the one hand it indicates how much the royal line with a king like Ahaz has deviated from what the LORD purposed and may expect from it. On the other hand, the sequel shows that that line will not end with the wicked, unbelieving Ahaz, but will continue to exist through a merciful intervention of the LORD.
By his refusal to take the LORD at His word, Ahaz tries the patience of men, of people like Isaiah, and others with him, who mourn the rebellious attitude of the king. Is he also trying the patience of God by an attitude of so much unbelief, as if it would be impossible for God to give a solution in His grace?