Isaiah Chapter 23
23:1-12. The burden of Tyre focuses the prophet's message on the major coastal city of the Phoenicians to the
north. The Greeks called them "purple-folk"because of their famous purple dye. They were the shipping merchants
of the Near East. Zidon (Sidon) was another prominent Phoenician coastal city. Isaiah foresees the coming
destruction of this great commercial empire. Tarshish is the common designation for the westernmost part of the
Mediterranean, as far as Spain. Chittim refers to western lands, especially the island of Cyprus. Thus, the prophet
announces that trade with these distant places will cease because of Tyre's destruction. Both Isaiah and Ezekiel
(chs. 27, 28) predicted the fall of Tyre. Ezekiel prophesied that the entire city would be thrown into the sea. See the
note on Ezekiel 26:1-21.
23:13-18. The Chaldeans refers to the founders of the Neo-Babylonian Empire, including Nebuchadnezzar who
besieged and destroyed Tyre. The Assyrian people thought of themselves as being an older people than the
Chaldeans, but the Assyrians were conquered by them in 612 B.C. The prophet predicts that Tyre will be laid
waste, yet will survive, being forced to sing as a harlot, meaning she would no longer enjoy her independence but
would have to pander to the desires of her conquerors.
Isaiah Chapter 24
24:1-12. This section of Isaiah's prophecies (24:1-27:13) is often called the Little Apocalypse because it looks
beyond the immediate judgement of Israel's Gentile neighbors to the final judgement of the Tribulation period and
the ushering in of the messianic kingdom. These chapters present universal judgements followed by universal
blessings. The Lord moves in cataclysmic judgement upon the earth (erets), not simply on the "land" of Israel. In
these verses "land" should reach "earth." The severity of the Tribulation period is indicated by the statement that
the LORD maketh the earth empty, and ... waste. Turneth it upside down is better read "distorts." Thus, through
war God empties the earth and leaves it a devastated and distorted wasteland. The cities of the earth are
described as desolate and burned as a result of this universal destruction.
24:13-23. The universal nature of this eschatological judgement leaves the peoples of the earth as the shaking of
an olive tree (i.e., empty and retaining only negligible remains). The reference to the uttermost part of the earth
emphasizes the universal extent of this prophecy. This devastation will be so great that the foundations of the earth
do shake from the afershock. Thus, the earth shall reel to and fro like a drunkard. God's judgement will rock the
very stability of the planet, reminding the people of earth that they have rebelled against Him. The host of high
ones (Satanic powers) and the kings of the earth (earthly powers) will be gathered in the pit ... shut up... many
days. After a period of time shall they be visited (lit., "punished"). Notice the obvious parallel to Revelation 20:1-3,
where Satan is bound in the bottomless pit for thousand years and then loosed for a "little season," only to be
finally cast into the lake of fire.
Isaiah Chapter 25
25:1-12. Chapter 25 begins with a song of exaltation and praise to God for the triumph of His judgement of the
world. The survivors of the Great Tribulation lift their voices in praise to God for His protection. The cities of
mankind have fallen into ruin and the nations of earth have been brought low (i.e., humbled) before the mighty God
who alone has been a refuge from the storm. The veil does not refer to the veil of the temple but to the covering of
death that hangs over all nations. Yet God will swallow up death in victory (cf. 1 Cor. 15:54) and the Lord GOD will
wipe away tears (cf. Rev. 7:17). This act of His grace will then bring in the millennial kingdom.
Isaiah Chapter 26
26:1-11. Chapter 26 opens with a great song of praise that will be sung in Judah (lit., "Praise"). The picture is that
of the redeemed who enter the millennial kingdom. Notice that the walls and bulwarks are not physical but spiritual.
The command Open ye the gates may indicate that the city (New Jerusalem) has never before been occupied. In
this fixed moral and spiritual state Israel is promised perfect peace (shalom, shalom, lit., "peace, peace"). This
emphatic expression indicates a peace that goes beyond human comprehension (cf. Phil. 4:7). To have one's mind
... stayed means to lean on God in total confidence and security. Trust is the ultimate expression of that
confidence. Notice that the object of one's faith is as important as the act of trust. Here the object of faith is the
LORD JEHOVAH.
26:12-21. Next Isaiah predicts that God will ordain peace for those who trust in Him. Other lords are other gods they
may have previously worshiped. Now they must recognize that they are dead. Though the people of Israel have
been removed ... unto all the ends of the earth, their dispersion will be reversed and they will be regathered in their
land. This section also contains one of the strongest promises of physical resurrection in the Old Testament. Thy
dead men shall live ... my dead body shall ... arise. Those who have previously died are called upon to awake and
sing, ye that dwell in dust. The prophet further predicts that the earth shall cast out the dead. See the note on
Daniel 12:2.
Isaiah Chapter 27
27:1-13. Leviathan is a symbolic monster also referred to here as that crooked serpent ... the dragon, or Satan.
The context indicates that Isaiah has in view the final victory of God over Satan (cf. Rev. 20:2). The prophet then
bursts into a joyful song of the vineyard (Israel) of the Lord (cf. Is. 5:1-7) Now the vineyard will succeed because I
the LORD do keep it. The wandering Israelites will now take root and will blossom and bud during the kingdom age
when all the nations will come up to Jerusalem to worship the Lord.
Isaiah Chapter 28
28:1-13. The prophecies of this section (28:1-33:24) each announce a Woe (hoy, "doom") upon Israel and Judah.
They probably date from the reign of Hezekiah and the time of the Assyrian threat. Each "Woe" is a legal
condemnation of death. The first one is pronounced against the crown of pride ... the drunkards of Ephraim. The
reference is to Samaria the capital of Ephraim (the northern kingdom) which was situated on a hill that resembled a
crown. The prophet denounced them because they have erred through wine and strong drink. Both priest and
prophet have joined the debauchery of the nation. The familiar reference to precept upon precept; line upon line is
to be taken negatively, not positively. The prophet is quoting the people who are weary of his prophecies and are
complaining that his repetitious message ("rule upon rule") is annoying. Since they will not listen to God's
messenger, He will speak to them with another tongue, that of the Assyrians who will take them into captivity.
28:14-19. The prophet turns his attention to the people of Jerusalem, who have made a covenant with death by
foolishly thinking that a pro-Assyrian alliance will protect them when Samaria falls. In contrast to their covenant,
God promises to lay in Zion ... a precious corner stone. New Testament writers clearly identify that cornerstone as
Jesus Christ (cf. Rom. 9:33; 1 Pet. 2:6). Those who believe in Him find Him a sure foundation. To those who reject
Him, He becomes a stumbling stone.
28:20-29. Man-made covenants are humorously depicted by the illustration of a bed that is shorter than that a man
can stretch himself on or by a covering that is narrower than that he can wrap himself in it. This clever illustration
emphasizes the frustration of attempting to sleep in such a manner, and it illustrates the futility of trusting in human
alliances. he then turns to an illustration of the plowman who does not plow just for the sake of plowing but that he
might reap a crop. Fitches means "black cummin," a plant with black seeds used for seasoning.
Isaiah Chapter 29
29:1-12. The next prophetic Woe is pronounced against Ariel, the city where David dwelt. Ariel is another name for
Jerusalem, and means "Altar-hearth," or the place of burnt offerings. The prophet condemns religious formality,
pointing out that their empty religion will not stop the judgement of God. Therefore, Jerusalem will become as Ariel,
meaning that God will turn it into what in fact it is, a place of burnt sacrifice.
29:13-24. Jesus (Mark 7:6, 7) quotes verse 13 as the epitome of Pharisaism. The prophet condemns his own
people for honoring God with their mouth and lips but not their heart. He further notes that their fear or reverence
was merely an intellectual accommodation taught by the precept of men. True worship must begin with a proper
reverence for God and His Word. Isaiah further announces that since the intellectual leaders of Israel will not follow
the Lord, the deaf, blind, meek, and poor (i.e., the Gentiles) shall rejoice in Him.
Isaiah Chapter 30
30:1-7. The rebellious children are the people of Judah who are determined to go down into Egypt, that is, to seek
an alliance with Egypt against Assyria. Hanes is mentioned in the Bible only here. It was apparently near Zoan
(Tanis), the largest Egyptian city near the Israelite border. It served as the capital of the Twenty-first and Twenty-
second Dynasties of Egypt.
30:8-17. The prophet is commanded by God to write His message in a table (tablet) and a book (sepher). He is to
write down God's message for the time to come (or for succeeding generations to read). He is to note that the
people of Judah are a rebellious people, who are telling the prophets See not ... Prophesy not. They have refused
the truth and would rather hear smooth things and deceits. Their rebellion and reprobation are so deep that they
want the prophets to cause the Holy One of Israel to cease from before us. While the nation was busy sending out
emissaries of peace they had failed to make peace with God. Returning and rest refer to repentance and faith,
which are necessary to true salvation.
30:18-33. Because God is gracious and has been willing to wait for His people to return to Him, He will certainly
bless those who wait for him. "Waiting" is a confident and dependent trust in God. The reference to the bread of
adversity, and the water affliction shows that God teaches us lessons through circumstances when we will not listen
to our teachers who call us walk in the way (i.e., the way of God). Tophet is used as a symbol for the fires of hell
where the breath of the Lord, like a stream of brimstone, kindles the flame. See note in Jeremiah 7:31, 32.
Isaiah Chapter 31
31:1-9. Isaiah turns his attention again to those who would advocate a pro-Egyptian alliance for the protection of
Judah. He observes that they stay [or "lean"] on horses and trust in chariots rather than God who is a spirit. The
use of the symbols of a lion and birds flying reflects the national symbol of Assyria- the winged lion. The prophet
again calls on his listeners to turn or repent. This is the very heart of his message to the wayward nation.
Isaiah Chapter 32
32:1-20. The king who shall reign in righteousness is Christ Himself. The prophet foresees a time when government
will exist that is totally characterized by righteousness and judgement. Such a description does not fit even
Hezekiah, the best of Judah's kings. Rather, Isaiah sees a much greater day coming when the godly character of
Judah will be as the shadow of a great rock in a weary land. This will be a time when the ignorant will understand
knowledge (da at, moral discernment). He also sees a time of complete national conversion when the spirit will be
poured upon us (cf. Joel 2:28).
Isaiah Chapter 33
33:1-12. Isaiah's final Woe on Israel and Judah looks beyond the coming Assyrian invasion to the ultimate
devastation that will come on the land in the final days. Thee that spoilest and was not spoiled is a reference to the
Antichrist and his kingdom. The time of trouble refers to the Tribulation period. The invading army is likened to a
horde of locusts that shall cover the land of Israel. He hath broken the covenant ... he regardeth no man is certainly
reminiscent of Daniel 9:27, which refers to the Antichrist. Thus both prophets foresee a time when the one who has
promised to defend Israel will turn against her during the Tribulation period.
33:13-24. God's judgement is pictured as a devouring fire, which is so awesome that only the righteous will be
spared (cf. Matt. 24:22). The king in his beauty is Christ Himself, and the description of the magnitude of His
kingdom is reminiscent of the New Jerusalem in Revelation 21:16, 17. Here the prophet foresees the millennial
kingdom when Christ will rule the world in peace. All that Israel needs will be fulfilled in the Lord her God, who will be
the judge, lawgiver, and king. Thus, in this threefold capacity, he will save us.
Isaiah Chapter 34
34:1-10. This section of Isaiah’s prophecy (34:1-35:10) is again apocalyptic in nature. The object of God’s wrath
will be the nations, the earth, and the world. Here the prophet depicts the worldwide carnage of the Battle of
Armageddon when God’s indignation and fury are poured out on all nations (goyim, Gentiles). So great is this
destruction that mountains shall be melted and the host of heaven shall be dissolved (i.e., “melt” or “vanish”.)
So severe is this devastation that the atmospheric heavens shall be rolled together as a scroll. This apocalyptic
judgment will be so cataclysmic that it will affect the earth and its atmosphere, and it will usher in “new heavens and
a new earth” (65:17). The day of the LORD’s vengeance refers to the Battle of Armageddon (cf. Rev. 16:16). This
is the final devastation of the world that culminates at the end of the Tribulation period (cf. “day of the LORD)”: Joel
2:2; Zeph. 1:15; Zech. 14:1; Mal. 4:5; “time of trouble”: Dan. 12:1; “time of Jacob’s trouble”: Jer. 30:7; “the wrath to
come”; 1 Thess. 1:10; “wrath of the Lamb”: Rev. 6:16, 17).
34:11-17. The desolation and depopulation of Idumea (Edom) is a symbolic of God’s judgment on the entire Gentile
world. The depopulation of the world by God’s judgment is emphasized by the words confusion (tohu) and
emptiness (bohu) which are also used in Genesis 1:2 to describe the earth as empty and lifeless. Thus the great
civilizations have been reduced to a habitation of dragons (tanim, “jackals” or “scavengers”). For cormorant read
“pelican”; for bittern read “porcupine”; for satyr read “wild goat.” The book of the LORD refers to God’s inspired
prophecies predicting that such a day will certainly come to pass.
Isaiah Chapter 35
35:1-10. The prophet Isaiah now turns to a message of hope for the future. After the great destruction of the
Tribulation period will come the blessings of the millennial age when the desert shall rejoice, and blossom as the
rose. In the Messiah’s kingdom all spiritual evil and physical catastrophe will be reversed and the land and people
will be blessed.
Carmel and Sharon, the normally fertile regions of Israel, though devastated by the Battle of Armageddon, will once
again be fertile and productive. One day they will blossom more beautifully than the cedar forests of Lebanon. The
highway is contrasted to the desolate desert and its endless maze of shifting sands. It will be the way of holiness
and will be reserved for the ransomed and redeemed of the Tribulation period who will enter the millennial kingdom.
Isaiah Chapter 36
36:1-3. Standing like a beacon in the middle of Isaiah's prophecies is the Historic Interlude (36:1-39:8), which
records the fulfillment of the prophet's predictions concerning the overthrow of Assyria and the rise of Babylon.
This section shifts from poetry to prose and is parallel to the accounts recorded in 2 Kings 18-20 and 2 Chronicles
32. Sennacherib ruled Assyria from 705 to 681 B.C. He immediately outsted the usurper Merodach-baladan of
Babylon (see Is. 39) and invaded Judah in 701 B.C.
His initial campaign against the cities of Judah was completely successful, as the Assyrians swept through the area,
with Ashkelon and Lachish suffering the worst. The Chronicle of Sennacherib claims tat he captured 46 towns and
200,000 people. From Lachish he sent officers to Hezekiah to demand the surrender of Jerusalem. The
archaeological discovery of the Taylor Prism reveals Sennacherib's own description of the siege of Jerusalem: "I
shut him [Hezekiah] up like a caged bird within his royal capital." However, the account makes no claim to the actual
conquest of Jerusalem or Hezekiah. The conduit of the upper pool is where Hezekiah had dug a new water tunnel
to help maintain the water supply for the city.
36:4-10. Rab-shakeh (cf. 2 Kin. 18:17) is a title meaning "chief aide" and refers to a high court official. Ironically, he
actually came to the very spot where Isaiah met Ahaz 30 years earlier to warn him not to trust in Assyria (see 7:3).
The Rab-shakeh demands that Hezekiah surrender to the great king ... of Assyria (i.e., Sennacherib). He shows his
ignorance of Hebrew theology by assuming that Hezekiah had torn down the high places and ... altars of Jehovah,
when in reality Hezekiah had brought about a great spiritual revival and destroyed the altars of Baal. The demand
to give pledges means to pay tribute.
36:11-22. Fearful that the words of the Rab-shakeh might panic the common people, the Jewish representatives
requested that he speak to them in the Syrian language (Aramaic) instead of the Jews' language (Judean or
Hebrew). By this period of history Aramaic had become the common language of international diplomacy. Make an
agreement with me by a present means to make an alliance to pay tribute to Assyria.
Isaiah Chapter 37
37:1-13. Horrified by the demand of the Assyrians, Hezekiah rent his clothes (a sign of mourning), went into the
house of the Lord (the temple), and sent for Isaiah the prophet. Recognizing that this is a day of trouble, the king
went to prayer for the remnant of survivors within the besieged city. When Isaiah arrived he spoke with great
confidence, promising a miraculous deliverance by the Lord, who will send a blast (ruach, "spirit") upon the
invaders. Thus God promised to send a spirit of confusion upon the invaders by means of a rumor (report) of the
advance of the Egyptians led by Tirhakah, king of Ethiopia, who was the most famous king of Egypt's Twenty-fifth
Dynasty. This may also explain why Sennacherib himself did not come to Jerusalem to demand its surrender. See
the note on 2 Kings 19:9.
37:14-32. Hezekiah took the letter into the temple and spread it before the Lord as an act of his utter dependence
upon God. In his prayer he acknowledges that the LORD of hosts is the God of Israel who dwells between the
cherubim, where His glory was manifested on the ark of the covenant. In response to Hezekiah's prayer God
promises a divine reprieve of continued national prosperity when Judah will take root downward, and bear fruit
upward.
37:33-38. God promised Hezekiah that the king of Assyria ... shall not come into this city because God will defend it
for my servant David's sake (i.e., to protect the Davidic line). The angel of the Lord is Christ Himself who had often
moved in power on Israel's behalf. (See Gen. 18:1-33; Josh 5:13-6:5; Judg. 6:11-23.) Just as He had earlier
delivered Israel from the Pharaoh of Egypt (Ex. 12:29), so now He delivers Judah from the king of Assyria. He went
forth, and smote 185,000 in the camp of the Assyrians. A parallel account is recorded in 2 Kings 19:35, which adds
the words "and it came to pass that night" (i.e., the night after Hezekiah had prayed). Hearing of the devastation of
this troops at Jerusalem and of the advance of Tirhakah's army, Sennacherib returned to Nineveh, where he was
assassinated 20 years later in 681 B.C. by his sons Adrammelech and Sharezer (known in Akkadian as Adad-milki
and Shar-usur). Armenia is south of Russia beyond the Ararat mountains. Esar-haddon succeeded Sennacherib
and ruled Assyria from 681 to 668 B.C.
Isaiah Chapter 38
38:1-8. The events covered in this section (38:1-39:8) are actually out of order chronologically, chapters 36 and 37
serving as a conclusion to the Assyrian period of Isaiah's ministry, and chapters 38 and 39 forming an introduction
to the coming Babylonian captivity, which is pictured throughout chapters 40-66. No indication is given of the nature
of Hezekiah's sickness except that he was sick unto death. Deeply broken by Isaiah's stern warning that thou shalt
die, Hezekiah prayed and wept sore and was given an extension of fifteen years; God promised that He would
deliver Jerusalem out of the hand of the king of Assyria (see chs. 36, 37). In contrast to Ahaz, Hezekiah accepted
the offer of a sign (ot, miracle), requesting that the sun dial of Ahaz be moved ten degrees backward by a
supernatural miracle that reversed the falling shadow on the steps (or degree markers) of the sundial.
38:9-22. The writing of Hezekiah is a song of deliverance. His healing is described as having been brought about
by a lump [cake] of figs, which was to be applied to the boil (chechin, the same word used for one of the plagues of
Egypt).
Isaiah Chapter 39
39:1-8. The incident in this chapter is used by Isaiah to introduce the coming Babylonian captivity. Merodach-
baladan ... king of Babylon is known in the Akkadian texts as Marduk-apal-iddina. He conquered Babylon in 721 B.
C. with the help of the Elamites and ruled there 11 years before being driven out by Sargon, he reentered Babylon
briefly in 703 B,C and attempted to rally support against the new Assyrian ruler, Sennacherib. Scholars are divided
over whether the Babylonian embassy arrived sometime before 710 B.C. or around 701 B.C., but in either case
Merodach-baladan obviously sought against the Assyrian king. Impressed by the attention of this renegade king,
Hezekiah foolishly showed them ... his treasures. There is no doubt that all this was done in vanity and pride, which
the king would live to regret. Thus Isaiah predicts that all these royal treasures shall be carried to Babylon in the
future, because news of these great treasures would spread throughout Babylon, provoking the Babylonians to
come and take them away.
Isaiah Chapter 40
40:1-8. Looking beyond Judah's imminent captivity, the prophet sees a day of salvation yet coming in the future.
This section of Isaiah's prophecy (40:1-48:22) is often called the Book of Consolation. Comfort ye (nachamu)
means both "repent" and "console," and implies that true repentance must precede divine consolation. My people
(amu) refers to the people of God who are in a covenant relationship with Him. This designation appears 12 times
in chapters 1-39 and 15 times in chapters 40-66. The voice that crieth in the wilderness is that of John the Baptist.
(See Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23.) By the voice calling from the desert, the people of Judah are called
to make the crooked ... straight and the rough places plain in preparation for the coming of the Messiah.
40:9-17. O Zion ... O Jerusalem calls our attention to the city of David which is to proclaim good tidings to the other
cities of Judah. Certainly it was in this city that the "good news" of the gospel was first proclaimed to all the world.
Behold your God! refers to the coming of God incarnate in Jesus Christ like a shepherd gathering his sheep. (See
John 10.) The questions that follow are reminiscent of those in Job 38-41, and each implies the answer: "None but
God!"
40:18-31. In light of the sovereignty of God, human idolatry is pictured as utterly ridiculous. Through another series
of rhetorical questions the prophet lifts his readers into the very presence of God. He argues that no graven image
(idol) shall compare to the likeness (demut, "image") of God. The term is the same as that used in in Genesis 1:26,
where man is created in the image and likeness of God as a personal and moral being.
Isaiah Chapter 41
41:1-7. The righteous man from the east is certainly a reference to Cyrus the Great of Persia (558-529 B.C.)
though he is not named until 44:28. He is introduced as the one who is raised up from the East to fulfill the will of
God. Both the Hebrew and the Septuagint have "righteousness," a noun rather than an adjective, as the King
James Version. Thus, it is God who raised up righteousness toward His people in the deliverance He provided
through Cyrus the Great.
41:8, 9. Thou, Israel, art my servant is the first reference to the Servant of the Lord, here pictured as the believing
remnant of Israel. The designation servant (ebed) means a slave or bondman, yet in this context it has honorable
connotations that indicate the close intimacy between master and servant. The term is sued frequently throughout
this section of Isaiah's prophecy (cf. 42:19; 44:1-2, 45:4;48:20) and reaches its greatest climax in 52:13-53:12.
41:10-20. In view of the judgement that is coming upon Israel, God reminds her, I am with thee ... I am thy God. The
designation thou worm Jacob is a reminder to Israel of her frailty and need for God who is pictured as her redeemer
and the Holy One of Israel. The latter designation is Isaiah's favorite expression for God and appears equally
throughout both halves of the book. The prophet then gives a beautiful picture of God's provision of water to
abundantly supply the needs of His people. God promises them rivers, fountains, and springs of water. Because of
this supply of water He will also plant various trees in the wilderness: the cedar, shittah (acacia), myrtle, oil tree (ets
shemen, wild olive), fir, pine, and box (boxwood). These seven trees, all common to Syria and Israel, would have
been especially well known only to an author who lived in that region. They symbolize the perfection of God's work
on behalf of His people.
41:21-29. The Lord challenges the gods of the heathen nations to produce your cause (set forth your case) and
to bring forth your strong reasons (arguments). The heathen gods are challenged to predict the future and to
explain the past. But they can do neither, for they are not gods at all. Thus the fulfillment of predictive prophecy is
shown as proof of divine inspiration. The law of Moses (Deut. 18:21, 22) gives the stipulation of exact fulfillment of
predictive prophecy as an evidence of the divine authority and genuineness of the prophet's message. Non-
fulfillment is an indication of false prophecy. Obviously, Isaiah believed his own prophecies were predictive of future
events, and would be literally fulfilled.
Isaiah Chapter 42
42:1-4. My servant is identified here as a person rather than a personification of the nation of Israel. With all the
traits of King, Prophet, and High Priest, He is none other than the Messiah, Jesus Christ Himself. He is also called
mine elect (bechiri, "set apart for a definite purpose") and the One in whom I have put my spirit. The New
Testament quotes this prophecy as being fulfilled in the Lord Jesus Christ (Matt. 12:18-21). The ministry of the
Servant of the Lord will be to bring forth judgement [or "justice"] to the Gentiles and in earth. His kingdom knows no
barriers of nationality or race. Of all the Old Testament prophets, Isaiah saw this fact the most clearly. While Jesus'
early ministry was to the house of Israel, His ultimate commission extended to the Gentiles as well.
42:5-16. God the Lord is pictured as the Creator who created the heavens, and stretched them out and spread
forth the earth. He also gives both breath and spirit to His people. The ministry of the Messiah is described in verse
6 as a covenant to the Jews and a light to the Gentiles. It foreshadows the twofold purpose of Christ's ministry to
both the Jews and the Gentiles.
Isaiah Chapter 43
43:1-13. In spite of Israel's deliberate rejection of the Lord as her rightful king, God assures them, Fear not: for I
have redeemed thee. The theme of redemption appears 22 times in the Servant passages of the Book of Isaiah. It
indicates a redemption from physical and spiritual bondage as well as the eschatological redemption yet to come
(cf. 43:5-7; 44:22; 49:16, 17). In addition to redeeming Israel, God also announces that all the nations (Gentiles)
will be gathered to Him for salvation.
43:14-28. Isaiah here combines the titles redeemer and Holy One of Israel as the One who shall overthrow Babylon
... and the Chaldeans. He predicts that God will judge Babylon after using them to judge Israel. God announces
that He will profane the sanctuary (temple). The use of the imperfect verb construction throughout much of the
section clearly indicates that the curse of the Captivity and their subsequent deliverance was yet future at the time
of Isaiah's writing. For dragons and owls (v. 20), see the note on Isaiah 13:19-22.
Isaiah Chapter 44
44:1-8. This section (44:1-28) contains one of the most amazing prophecies in all of Scripture. In verse 28 Cyrus,
the king of Persia, is named as the coming deliverer of the Jews more than 140 years in advance. The structure of
the poem in verses 24-28 is arranged deliberately to end with a definite climax, which introduces Cyrus by name. A
similar prediction can be found in 1 Kings 13:2, where Josiah is named three hundred years ahead of his time. As
the passage opens, Israel is again identified as my servant, who has been chosen from the womb to fulfill God's
purposes. In verse 6, the prophet emphasizes the oneness of God by stating that beside me there is no God. Yet,
at the same time, the prophet distinguishes between the Lord the King of Israel and his redeemer the LORD of
hosts. The personal name Yahweh is used of both the King and His Redeemer, the one referring to God the Father
and the other referring to God the Son.
44:9-20. This exposé of idolatry is the most taunting in all of the Bible. The prophet Isaiah, serving as the
spokesman of Yahweh, reveals the utter foolishness of polytheistic pagan idolatry. The graven image (carved idol)
is called vanity (nothing). Delectable things refer to the adornment of idols with gold, silver, and precious stones.
The prophet announces that the idols themselves are their own witness. They see not, nor know. Therefore these
inanimate objects are profitable for nothing. Isaiah then berates the workmen (artisans) for designing and
constructing their idols in the figure of a man. He exposes the basic fallacy of idolatry, a god made in the image of
man. Thus the prophet's criticism of one who would worship an idol carved from the same tree that he would use for
firewood is that he feedeth on ashes.
44:21-28. The prophet turns his attention again to Israel to remind them that God has blotted out their
transgressions and redeemed them, and urges them to return unto me (i.e., repent). I am the LORD stands at the
beginning of the final section of this poem and is the subject of all that follows. Nine times in this section the English
word that is used to identify the activity of the Lord. The passage follows in perfect meter, leading up to the
identification of Cyrus by name. Thus it is announced that Jerusalem ... shalt be inhabited and that the cities of
Judah ... shall be built. God will raise up a deliverer of His own to accomplish this astounding deed: Cyrus. Since
this is Cyrus II (554-529 B.C.) his name Cyrus was probably an early dynastic throne man. In Persian history he is
known as Cyrus the Great. In 539 B.C. he conquered Babylon and decreed the return of the Jews to rebuild
Jerusalem and the foundation of the temple (cf. Ezra 1:2). The discovery of the Cyrus Cylinder dating from 536 B.
C. further verifies the biblical account.
Isaiah Chapter 45
45:1-4. Isaiah continues to emphasize the origin of his message, stating, Thus saith the Lord. Yahweh Himself has
set an open door of conquest before Cyrus. The Persian king is called by the designation anointed (meshiach,
messiah). This is the only place in Scripture where a Gentile is so designated. The term originated with the Israelite
custom of anointing kings and leaders. Cyrus is given this title only in the sense that he will deliver the Jews from
Babylonian bondage. I have even called thee by thy name indicates that Cyrus has been deliberately named in
advance to reassure the Jews that the God of Israel indeed is still in control of human events.
45:5-12. The phrase I ... create evil refers to physical evil or calamity rather than moral evil. God is in no way
pictured in Scripture as the author of sin. Drop down, ye heavens ... pour down righteousness is a prayer for God
to intervene in human history. Thus righteousness is pictured as coming down from above and springing up from
beneath simultaneously.
45:13-19. Cyrus is again addressed as the one who had been raised ... up in righteousness, and who shall build
my city, and shall let go my captives. This does not imply that Cyrus himself was a true believer but that God
providentially raised him up as an act of His righteousness to Israel. History in fact records that Cyrus did fulfill this
prophecy by subsidizing the reconstruction of Jerusalem and its temple.
45:20-25. God calls to His people to assemble themselves from among the nations (Gentiles) and return to Him
because He is both a just God and a Savior to those who will come to Him. Look unto me, and be ye saved, all the
ends of the earth is a glorious invitation to all to come to the Lord. On hearing a sermon based on this text, Charles
Spurgeon, the famous nineteenth-century English Baptist pastor, was converted to Christ. This invitation is similar
to the one given by Jesus when He said: "Come unto me all ye that labor ... and I will give you rest" (Matt. 11:28).
This invitation is followed by the absolute statement that unto me every knee shall bow, every tongue shall swear
(cf. Phil. 2:10). The chapter ends with the sweeping affirmation, In the Lord shall all the seed of Israel be justified,
which is quoted by the apostle Paul in Romans 11:26.
Isaiah Chapter 46
46:1-13. Bel and Nebo were two of the most prominent Babylonian deities. The name Bel is derived from Baal and
refers to Marduk, the patron deity of Babylon. Nebo (or Nabu) was viewed as the son of Bel (Marduk). His name is
found in the name of Nebuchadnezzar of Babylon. The idea in this passage is that the Babylonian deities will one
day fall before the Lord (cf. Nebuchadnezzar's confession in Dan. 4). The rhetorical question To whom will ye liken
me? implies the obvious answer- no one! I am God, and incomprehensible God. His uniqueness is found in His
declaring the end from the beginning. His singular distinctive is His ability to predict the future with complete
accuracy. Since He alone knows the future, the salvation of the Lord shall not tarry (cf. Hab. 2:3; Heb. 10:37). In the
timetable of God all things are proceeding on schedule.
Isaiah Chapter 47
47:1. For other prophecies against the Philistines, see Isaiah 14:29-31; Ezekiel 25:15-17; Amos 1:6-8; Zephaniah 2:
4-7. For Philistine-Israelite relations, see the note at Joshua 13:2, 3. The Philistines largely disappear from the
pages of history with the conquests of Nebuchadrezzar.
47:4. The Phoenicians are denounced severely by Ezekiel (Ezek. 26-28; cf. Amos 1:9, 10). The Philistines,
Phoenicians, and Edomites were guilty pf making slaves of the Israelites, and are therefore repeatedly condemned
by the prophets (cf. Joel 3:4-8, 19; Amos 1:6-12; Obad. 10-14). For their crimes, the Phoenicians suffered
repeated invasions by the Babylonians, Persians, Greeks, and Romans.
Isaiah Chapter 48
48:1. For the Moabites, see the note on Judges 3:12, 13. For the importance of the Moabite Stone, see the notes
on 1 Kings 16:27 and 2 Kings 3:5, 27.
48:11, 12. Like wine that had been allowed to settle on its sediments, in order that it might gain strength and flavor
before being strained and poured into a new wineskin (cf. Is. 25:6; Zeph. 1:12), so Moab had been allowed to
remain in its land. However, the vessel of Moab would soon be poured out and be broken by invaders. The Moabite
kingdom ceased with the conquest of Nebuchadrezzar. Centuries later the area was occupied by the famed
Nabateans, under whom the land flourished once again, perhaps a harbinger of God's gracious restoration of the
area in the end times (cf. v. 47).
48:12-22 Both Jacob and Israel are referred to as my called (chosen) in spite of their failures. He is their Lord, they
Redeemer, the Holy One of Israel. Go ye forth of Babylon is a promise to the Israelites of their future deliverance.
Many have seen in verse 16 a reference to the Trinity.
Isaiah Chapter 49
49:1-12 The servant is a person who shall come forth from the Servant-Nation Israel. He is the messiah who was
formed…from the womb to be his servant and to bring Jacob again to him. He is further commissioned to be a light
to the Gentiles (quoted in Acts 13:47 as being fulfilled in Jesus Christ). The reference to the covenant of the people
is to the New Covenant (Testament) by which Christ will gather believers from far.
49:13-26 God promises Israel that his new covenant with the Gentiles does not negate His old covenant with Israel.
I have graven (shaqaq, to “carve, cut, engrave”) thee upon the palms of my hands reveals the eternal security of
the salvation of God’s people. They are inseparably united to Him. Ultimately God will bring both the Gentiles and
his people together into one people of God.
Isaiah Chapter 50
50:1-11 This chapter begins with an emphasis on the Lord’s unbreakable commitment of marriage to his people
Judah. The question where is the bill of your mother’s divorcement? Is rhetorical, and the implied answer is that
there is none. This should be viewed in contrast with Jeremiah 3:8, where the Lord states that He divorced Israel
and threatens Judah with the same. In spite of their sins, he never severed Himself from the Davidic line. This
chapter also includes a prophecy of Christ’s suffering. I gave my back to the smiters is referred to in Matthew 27:26
in relation to the scourging that Christ received. My checks to them that plucked off the hair refers to the plucking
out of His beard. The reference to spitting is verified in Matthew 26:67. The Servant is again seen as a individual
suffering for the sins of the people.
Isaiah Chapter 51
51:1-16. Heavens shall vanish away ... and the earth: Isaiah looks down the corridor of human history to a time
when the heavens (atmosphere) and the earth will be no more. He likens the earth to an old garment, meaning the
earth will one day wear out (a fact borne out by the second law of thermodynamics), and only the ransomed and
redeemed shall return with singing of Zion and experience everlasting joy.
51:17-23. God calls Jerusalem to awake from her spiritual drunkenness. God has made her drunk. Thus, they are
drunken, but not with wine because they are intoxicated by their own sins.
Isaiah Chapter 52
52:1-12. The theme of God's deliverance for His people now reaches its greatest expression in the Servant of the
Lord who will suffer for the sins of His people. The prophet foresees the Millennium, when Jerusalem will once again
be the holy city, and the uncircumcised and the unclean (unrighteous) will no longer enter her gates. The reference
to the beautiful ... feet of him that bringeth good tidings is repeated in the New Testament (Rom. 10:15; Eph. 6:15).
To bring good tidings (mebaser) means to "preach" or "carry good news." It certainly anticipates the gospel (good
news) of the New Testament and results in peace and salvation.
52:13-15. These verses actually stand as the introduction to the prophecy of the Suffering Servant in chapter 53.
The subject of both passages is the servant of the Lord individualized as the Messiah who suffers for our sins. He
is the culmination of all of Isaiah's messianic prophecies. He is the miraculously born Son of the Virgin- Immanuel,
"God with Us" (7:14; cf. Matt. 1:23). He is the Branch (11:1) who springs up out of the stump of the Davidic line. He
is the new David (9:7) who will bring in a new Exodus and a new redemption for the people of Israel. Further, He is
the One who deserves to rule the world because He is the One who suffers redemptively for all humanity. The
terms exalted and extolled, and be very high are used only in 33:10 and here, but nowhere else in the prophets. It
refers to the ultimate and final exaltation of His spiritual glory. Thus He will not remain in the humiliation which is
described here but will rise above it (cf. Phil. 2:9-11). There is a deliberate contrast between the many who are
astonished and the kings who will shut their mouths at him. The idea is that both the common man and the
potentate will stand speechless in awe of Him. His visage refers to His appearance (or face) which will become so
marred (disfigured) by beatings and scourgings that He will be barely recognizable. The verb for shall he sprinkle is
a technical term found in the Mosaic Law for the sprinkling of blood in order to cleanse or purify from sin. This
reference has nothing to do with water baptism. Here the Servant of the Lord is viewed as our High Priest who
offers His own blood for our sins. Before this Suffering Servant, the nations of the world are rendered speechless
as they observe this unbelievable demonstration of God's love.
Isaiah Chapter 53
53:1, 2. In these verses we see the personal Messiah, the Son of God, who alone can atone for sin. His message is
rejected (v. 1); His person is refused (v. 2); and His mission is misunderstood (v. 3). Nevertheless, His vicarious
suffering provides atonement for our sins (vv. 4-6); and though He suffers (v. 7) death (v. 8) and burial (v. 9), He
will ultimately be exalted (vv. 10-12). To miss the fact that Jesus Christ is the central figure in this passage is to
stumble in unbelief over the cornerstone and foundation of all the gospel. The rhetorical question Who hath
believed our report? is more of an exclamation that an interrogation. Speaking for all the prophets, Isaiah calls
attention to the world's lack of faith in general. The arm of the Lord is the emblem of divine power (cf. 51:9; 52:10).
The Servant is described as a tender plant (yoneq, "suckling" or "shoot") and a root out of a dry ground, which has
already been described as springing from the stump of Jesse (hence the Davidic line). No form nor comeliness
denotes His humble origin rather than His personal appearance. Beauty may be read "elegance." This description
does not mean that he will be homely or ugly, but that He will not appear on the scene in the regalia of a king. He
will come as one who is common. Nothing could better describe the humble appearance of Jesus as a common
rabbi.
53:3-5. To provide a detailed description of His suffering, the prophet uses a series of verbs with an assumed
subject (the Servant). Despised (from bazah, "to disdain or scorn") and rejected [chadal, "abandoned"] of men. He
is further described as a man of sorrows (makobot, severe pains) and acquainted with grief (choli "injuries").
Because of His severe personal suffering we hid as it were our faces from him. The description of Christ's suffering
in the New Testament Gospels clearly indicates the severity of His physical suffering: the agony in the torture of the
crucifixion itself. His substitutionary atonement is clearly taught. he hath borne our griefs (lit., "spiritual sickness").
The New Testament says that He Himself "bare our sins in his own body on the tree" (1 Pet. 2:24). Thus He was
stricken, smitten, and afflicted. We (mankind in general) thought He was judged of God. But he was wounded [or
"pierced through"] for our transgressions (sins). The verb bruised translates daka, meaning "to be utterly crushed."
Our iniquities (awon) means moral "evils." Chastisement [musar, "correction" or "discipline"] of our peace refers to
that which procured our peace with God. with his stripes (or "wounds") we are healed (rapa, to men or cure) refers
to our spiritual condition being made whole. In Isaiah the term is always used of spiritual healing and forgiveness.
See 19:22 and 57:18.
53:6, 7. All we (lit., "all of us" are compared to sheep ... gone astray to illustrate the desperate condition of
mankind, lost, without a Shepherd (Matt. 9;36). All and every are used in parallel, emphasizing the totality of sinful
humanity. Laid on him is a causative verb meaning "to strike violently." Thus Christ propitiates the violent wrath of
God for us. The fact that He opened not His mouth is illustrated by a lamb being brought to the slaughter. See John
1:29 and Revelation 5:6, 12.
53:8, 9. He was taken from prison and form judgement (justice) refers to the illegitimate trials to which Jesus was
subjected. Who shall declare reads better "who has considered." His generation refers to His potential life. The
verb was cut off refers here to a violent death. The reference to the Servant making his grave with the wicked was
certainly fulfilled in Christ's crucifixion between two thieves. (See Matt. 27:38.) The additional phrase and with the
rich in his death refers to Jesus' burial in the tomb of the wealthy Joseph of Arimathea (Matt, 27:57).
53:10-12. It pleased the Lord to bruise [from daka, "to crush"] him refers to the same condition in verse 5. Put him
to grief reads "pierce" Him in the Dead Sea Scroll copy of the text (1 Q Is.). His seed refers to those who will come
to believe in Him. An offering for sin (asham, "guilt offering") involves the trespass offering described in Numbers 5:
5-10. The phrase he shall prolong his days indicates that the Servant's ministry will not end with His violent death,
and certainly implies His resurrection. The pleasure of the Lord refers to God's ultimate purposes which will be
accomplished by the atoning death and resurrection of the Servant. The chapter ends with the glorification and
exaltation of the Servant of the Lord. His intercession refers to His high priestly ministry, by which He makes
intercession on the basis of His own substitutionary death.
Isaiah Chapter 54
54:1-4. This chapter portrays the results of the atoning work of the Servant and its universal extent to all nations.
The Gentiles are depicted as a barren and desolate woman who breaks forth into songs of praise. The imagery
depicts the Israelites as the married wife and the Gentiles as estranged from God.
54:5-17. God is now pictured as both the Maker and husband of the Gentiles. He is the Redeemer of all men and
yet the same One who is the Holy One of Israel. Thus He is called the God of the whole earth. The reference to the
cessation of the waters of Noah (the Noachian flood) is used as an illustration of the cessation of God’s universal
judgment on the Gentiles.
Isaiah Chapter 55
55:1-7. God’s free gift of salvation is offered to all who will receive it. Those who are spiritually hungry and thirsty
may come to eat and drink without money (or freely). He promises an everlasting covenant to the Gentiles like the
one He established with Israel. His invitation to all men is clearly stated by the appeal, Seek ye the Lord and call ye
upon him.
55:8-13. God’s sovereignty and omniscience are extolled by the statement that His thoughts (i.e., purposes or
intentions) and ways (derakim, or “directions”) are higher than ours. While God may certainly be known by men, He
is still incomprehensible in the totality of His person and purposes. Therefore, he reveals Himself to men by His
word, which shall not return to Him void (in vain). The Word of God, therefore, accomplishes His purpose in
announcing salvation to all mankind.
Isaiah Chapter 56
56:1-6. In contrast to His message of salvation to all who will repent, this chapter introduces God's message of
condemnation to those who refuse to repent. Thus, the blessed man is the one who turns away from doing any evil.
The sons of the stranger refer to Gentiles who are willing to love and serve the Lord and thereby partake of His
covenant.
56:7-12. The temple is called a house of prayer for all people. This phrase was quoted by Jesus (Matt. 21:13) in
His dispute with the money-changers. The chapter ends with an indictment of the watchmen (or prophets) who are
blind ... ignorant ... dumb dogs.
Isaiah Chapter 57
57:1-12. The message begin in the previous chapter is continued throughout this chapter. The righteous perisheth
refers to the suffering of the godly. Slaying the children refers to the practice of child sacrifice. Clifts of the rocks is
a description unique to Isaiah, appearing only here and in 2:21. Such a description is very appropriate for Israel,
but would have been unknown to a supposed Second Isaiah living later in Babylon.
57:13-21. The terminology cast ye up, prepare the way, is a technical term for constructing a highway by heaping
up a mound of earth. God is pictured here as inhabiting both eternity and the hearts of those who have a contrite
and humble spirit. The chapter ends with the observation that there is no peace ... to the wicked, who are
described as a troubled [restless] sea.
Isaiah Chapter 58
58:1-14. The closing chapters of Isaiah (chs. 58-66) introduce the reader to the Messiah's program of peace for
the world. Here we are lifted beyond His first coming to the time of His second coming as Lord, Judge, and King of
the universe. Cry aloud ... shew my people their transgression indicates that Isaiah was to shout against the sins of
Israel and Judah. God further warns them that though they delight to seek me daily, they will be judged for making
a mere show of their religion. The true fast is contrasted with the false external show of piety. Thus God's fast will
loose the bands of wickedness and undo the heavy burdens for those who truly repent.
Isaiah Chapter 59
59:1-21. Chapter 59 continues the judgements enumerated in chapter 58 regarding Israel's hypocrisy. God's hand
is not yet beyond the reach of salvation. But their sins separated them from His presence, and they are described
in detail throughout the chapter.
Isaiah Chapter 60
60:1-12. Isaiah foresees a time when Israel will arise out of her darkness and shine with God's glory. The the
Gentiles shall come to her light. Thus the sons of strangers described in this chapter will come to Jerusalem to
worship the Lord.
60:13-22. These verses describe in detail the worship of the nations at Jerusalem where they will bow themselves
down at the city of the LORD. In that day her officers (governors) will be peace and her exactors (magistrates, or
overseers) will be righteousness. Her walls will be Salvation, her gates will be Praise, and the whole city will be filled
with the brightness of the glory of the Lord. See the similar description in Revelation 21:23; 22:5.
Isaiah Chapter 61
61:1-3. In this chapter Isaiah introduces the King who will rule in the glorious kingdom he has just described. After
Jesus read from this passage (cf. Luke 4:17-21) in the synagogue, He said, "This day is this scripture fulfilled in
your ears." The me on whom the Spirit of the Lord GOD rests is Christ, the One whom God has anointed ... to
preach good tidings (good news) and to proclaim liberty. When Jesus quoted this passage, He stopped at this
point, indicating that the day of vengeance (final judgement) had not yet come.
61:4-11. For all her suffering, Israel is promised a double blessing from God. Thus God reaffirms His everlasting
covenant with them. The chapter concludes with a song of praise to the Lord. The garments of salvation and the
robe of righteousness are synonymous and refer to salvation itself. They are paralleled with the garments of a
bridegroom and a bride.
Isaiah Chapter 62
62:1-12. This chapter outlines the conditions that are preparatory to the deliverance of Zion and the establishment
of Christ's kingdom. Righteousness and salvation will burst forth as a light upon the Gentiles. Moreover, the
Gentiles will not merely observe this light, but will receive it. Israel will change so radically that she will be called by a
new name.
Isaiah Chapter 63
63:1-6. In having listed God's conditions for peace (chs, 58, 59), and by having described the nature of that peace
(chs. 60-62), the prophet now describes the consummation of that peace (chs. 63-66). Edom represents all who
hate Israel. Bozrah was Edom's capital city. Dyed garments, the color of red, are reminiscent of Revelation 19:13:
"And he was clothed with a vesture dipped in blood: and his name is called The Word of God." The red-stained
condition of the garments has been caused by his trampling blood in the winepress of God's judgement. The
vengeance of God is further described as a judgement so severe that the very lifeblood of the nations will be
poured out on the earth. The entire passage is strikingly similar to Revelation 19, where Christ comes to "judge and
make war ... clothed with a vesture dipped in blood ... treadeth the winepress of the fierceness and wrath of
Almighty God." The flowing of the blood is similar to the description in Revelation 14:20.
63:7-19. The rest of this chapter and the following one contain a prayer of thanksgiving, confession, and
intercession. I will mention can be translated "I will celebrate." Goodness refers to God's beneficent goodness, and
mercies refers to His sympathizing tenderness. The angel of his presence refers to the presence of the Lord
Himself. (See Ex. 33:14.) The reference to the holy Spirit indicates His activity and ministry on behalf of Old
Testament believers.
Isaiah Chapter 64
64:1-12. In this chapter Isaiah pleads with God to come down and intervene in the affairs of nations. God's
presence is described as melting fire that causes the nations to tremble. Yet the prophet realizes we are all ...
unclean (tame, a technical term for legal impurity). All our righteousnesses are as filthy rags describes the total
depravity of mankind. In this condition of sinful depravity, there is none that calleth upon thy name. Therefore
Isaiah pleads with God not to judge thy people but to extend them mercy.
Isaiah Chapter 65
65:1-16. In response to the prayer of the previous chapter, God speaks to the Gentiles who have come to trust in
Him. I am found of them that sought me not refers to the unconditional election of the Gentiles as the bulk of the
New Testament church of God. (See Rom. 10:20.) While the Jews themselves are called a rebellious people, God
still promises to bring a seed out of Jacob ... mine elect. The language here is reminiscent of Romans 11:1-5,
where Paul insists that God has not forsaken His people Israel. The references to the plain of Sharon and the
valley of Achor blossoming abundantly look forward to the prosperity Israel will enjoy during the millennial kingdom.
65:17-25. At this point Isaiah saw further into the future than any Old Testament prophet, looking beyond the
millennial kingdom to the new heavens and a new earth (cf. Rev. 21). Thus the reader is suddenly thrust into the
celestial future of the New Jerusalem. Weeping and crying shall be no more (cf. Rev. 21:4: "God shall wipe away all
tears from their eyes ... for the former things are passed away").
Isaiah Chapter 66
66:1-16. Isaiah's final prophecy begins with the assertion, Thus saith the LORD. The passage points to the
magnitude and immensity of God, who is greater than the heavens. Thus heaven is His throne and earth His
footstool. He is not limited to any house (temple) made by man. The apostle John tells us that in eternity there is no
need for a temple, "for the Lord God Almighty and the Lamb are the temple of it" (Rev. 21:22). God's desire is to
dwell in men and women who are of a poor and ... contrite spirit. Thus Isaiah foresees the New Testament doctrine
of the indwelling of the Holy Spirit in the temple of man's body (1 Cor. 6:19).
66:17-24. The book ends with a fearful glimpse of final judgement. The prophet foresees a time when those that
escape the Tribulation period will be sent unto the nations (Gentiles) to declare God's glory among them. During
the millennial kingdom they will come to Jerusalem to worship Him. All flesh refers to the redeemed of the lord from
all nations who will come to worship Him. The book ends with the awesome statement that the redeemed will go
forth, and look upon the carcases of the men that have transgressed against me. Their suffering is described as
being in the place where their worm shall not die, neither shall their fire be quenched (cf. Mark 9:44; Rev. 20:14,
15). The scene described here is that of the redeemed of heaven in their final glorified state and of those who are
lost forever in the lake of fire. Thus Isaiah closes his prophecy with a stern reminder that there is a real heaven to
be gained and a real hell to be avoided.