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Section Introduction

The main event predicted in this section is the restoration of the nation to the land after the exile. The empires of Babylon and Persia are dominant, and the central figure is Cyrus the Great of Persia (44:28 - 45:10). Even as apparently Yahweh has been humbled in the sight of the other gods, he now seeks to vindicate his name. He does this by proclaiming his uniqueness among all the gods by contrasting himself with the idols. He is the Creator of everything, and the Maker of Israel, and the all-powerful sovereign lord over history. He alone has the power to restore Israel to the land from exile in Babylon.

Compared with him, idols are nothing. He is going to declare beforehand what He intends to do, so that when it happens they will know it was God that did it and not an idol. In this He challenges the idols, showing that he can foretell the future, and they cannot. He then addresses Cyrus by name and declares that he has raised him up for his purposes. He is going to use Cyrus to bring about a second exodus, this time from Babylon. Isaiah also continues to use the picture of a courtroom, a lawsuit with God as judge over the nations, and the nations accusing God’s servant (eg: 41:1ff).

Section outline

1. Comfort from a great and mighty God (40:1-11)
2. Idols are nothing compared with the greatness of God (40:12-31)
3. Nations accuse God’s servant in courtroom (41:1-29)
4. God’s servant brings justice to the nations (42:1-25)
5. The Creator will return people to Jerusalem (43:1 - 44:5)
6. Contrast between the Creator and idols (44:6-23)
7. God will cause Cyrus to allow a remnant to return (44:24 - 45:13)
8. Salvation will come to the nations (45:14-25)
9. Babylonian gods need to be carried (46:1-13)
10. Defiant Babylon will fall (47:1-15)
11. Go forth from Babylon (48:1-22)

1. Comfort from a great and mighty God (40:1-11)

At this point, the tone of the book changes dramatically, from judgement to comfort. God now wants to bring comfort to his people in exile, and give them hope for the future. In his call, Isaiah had asked God how long the hardening of the people would continue (6:11). God’s answer was that it would last until the end of the devastation. The exile had brought the end of that devastation, so now Isaiah is able to bring comfort. There are four proclamations of what God is doing, each containing the word, “cry” (v2,3,6,9).

Outline

1a. Comfort my people (40:1-2)
1b. Prepare the way for the Lord through the wilderness (40:3-5)
1c. People like grass, but word of our God will stand forever (40:6-8)
1d. Here is your God! (40:9-11)

1a. Comfort my people (40:1-2)

In contrast to the judgement of ch 1-39, Isaiah is commanded to bring a message of comfort to the remnant of Jerusalem (Zion) and Judah that had been destroyed by Nebuchadnezzar’s army. Instead receiving God’s wrath or discipline, he now speaks tenderly to them (v2). As Jeremiah had predicted, the time of judgement is over and their time in exile in Babylon is nearly over. She had received her punishment because the penalty had been paid (v2). The first cry is that Israel’s punishment has ended, and she has been pardoned, because she received double for her sin. As promised by Moses, if the people in exile return to God, then he will gather them from the nations, and restore them to the land (Deut 30:1-10).

1b. Prepare the way for the Lord through the wilderness (40:3-5)

A voice cries out with the second cry, to prepare the way of the Lord. This voice comes from the desert separating Judah from Babylon to prepare a highway, so God could once again inhabit Zion. Just as Israel had formerly journeyed through the wilderness of Sinai from Egypt, now they will travel through the wilderness from Babylon. God will make the way smooth for them. The glory of the Lord that Ezekiel saw had been removed from the temple (Ezek 10) will now return to Zion, where all nations will see it.

1c. People like grass, but word of our God will stand forever (40:6-8)

A second voice tells Isaiah to bring the third cry, this time to say that the people are like grass which withers and flowers that fade before the breath of God, as quoted by Peter (1 Pet 1:24-25). This contrasts the frailty of humanity with the eternal word of God. Both Judah and Babylon are like grass before the breath of God. The word 'breath' (v7) is a translation of the Hebrew 'ruach', meaning the spirit of God.

1d. Here is your God! (40:9-11)

The final cry is to proclaim to the cities of Judah, “Here is your God!” This is a description of a theophany, the coming of God, as both mighty conqueror and gentle shepherd (v10-11). The word of God brings good news. God is no longer coming in wrath as their judge, but now the mighty God is bringing comfort, coming as their Saviour who defends them, and their shepherd who will lead his sheep, and care for them tenderly.

A note on the use of this passage in the NT

The original context of this well-known passage was a message to the exiles returning from Babylon, but also points forward to events in the NT, being given a Christological meaning. They become types of Christ. The voice in the desert points towards the voice of John the Baptist preparing the way for Jesus (Matt 3:3, Mark 1:2-3, Luke 3:4-6). The contrast between people being like grass and the eternal word of God points towards the imperishable word of God, the Gospel (1 Pet 1:3-9). Later, Jesus will claim that he is the good shepherd, who cares for his sheep (Jn 10).

2. Idols are nothing compared with the greatness of God (40:12-31)

As noted above, the exile probably caused the people to begin to believe that Yahweh had been defeated by the gods of Babylon, and were tempted to follow the impressive religions and mythologies of Babylon. They had images of their idols which were worshipped, and which were cared for, by being washed and fed each day. Isaiah uses great sarcasm to compare these images which can do nothing, with the One True God, the Creator of the universe. A repeated question is asked: “To whom will you compare me, or who is my equal?” (v18, 25).

Outline

2a. Who taught God knowledge? (41:12-17)
2b. Idol cast by workmen (40:18-20)
2c. Lord sits above the circle of the earth (40:21-24)
2d. Who is my equal? Who created these? (40:25-26)
2e. Creator strengthens the powerless (40:27-31)

2a. Who taught God knowledge? (41:12-17)

Using a series of four rhetorical questions, Isaiah asks similar questions to the ones God asked Job (Job 38-41). The answer to each is, 'No one'. They are questions about God’s greatness, and the answer of each is that only Yahweh can do each of these things. God is the Creator of all things, so no one can teach God anything. He created the world without getting tired (v28). Compared to him, the nations (including Babylon) are merely a drop from a bucket. All the famous cedars of Lebanon would not provide enough fuel to bring sufficient sacrifices to honour him.

2b. Idol cast by workmen (40:18-20)

Compared with God, idols are nothing. It is impossible to compare the creator of the universe with an cast object overlaid with gold made by a craftsman.

2c. Lord sits above the circle of the earth (40:21-24)

We should notice the description of the earth like a circle, showing an understanding that the earth is round. Compared with almighty God, its inhabitants are like grasshoppers. Powerful rulers of the earth, such as Nebuchadnezzar of Babylon, are merely like plants blown away in the wind. As soon as they are established in power, God blows them away (v24). They may appear all-powerful to those living under them, but their power is nothing compared with almighty God.

2d. Who is my equal? Who created these? (40:25-26)

God also is greater than the stars and heavenly host worshipped by the Babylonians, because they were also created by God. They are only in their right place because God has placed them there, and by his strength he keeps them there, proving that the Babylonian astrology is useless. God is both the creator and the sustainer of the universe (Col 1:16-17).

2e. Creator strengthens the powerless (40:27-31)

This is a message to the exiles, that the Creator God will strengthen those who wait for him. Their God is the everlasting God, creator of the ends of the earth, including Babylon. He is certainly not to be compared with a local god, such as those of the Babylonians.

Faced with life in exile, the exiles are complaining the God has abandoned them (v27). However they have forgotten that the God they worship is the Creator God, the everlasting God, who has not been defeated by Babylonian idols. He has not grown tired, but his plans are beyond human comprehension. Even though they have experienced the curses of the covenant, God has not abandoned them. If they wait on him and trust him, he will give them strength and hope for the future. Waiting for God becomes a continuing theme through this second half of the book (eg. 64:4).

3. Nations accuse God’s servant in courtroom (41:1-29)

The prophets often portray a courtroom scene, in which either Israel or the nations are the guilty party called before the God the judge, and witnesses are called. Based on Deuteronomy, the prophets often bring a covenant lawsuit in which Israel is brought before the judge for breaking the stipulations of the covenant.

Here, God is hearing the case of Israel among the nations. The pagan nations have invaded God’s nation, and have brought charges against Israel in the name of their gods. God is willing to listen to the case against Israel, but will vindicate his people (v11,21).

Outline

3a. God roused victor from the east (41:1-4)
3b. Coastlines tremble, and make more idols (41:5-7)
3c. Israel, my servant, do not fear (41:8-13)
3d. Worm made into threshing sledge (41:14-20)
3e. Idols challenged to predict future (41:21-24)
3f. One stirred up from north has come (41:25-29)

3a. God roused victor from the east (41:1-4)

To begin, witnesses are called from the nations. Then God begins his interrogation: Can they understand God’s historical purposes? Can they predict the future? The answer is clearly, 'No', as only Yahweh controls the future, and therefore only he knows the future.

The proof that God controls the future is that he is rousing an unnamed victor from the east, who will not rise for another 150 years. This will be Cyrus and the Persians. Cyrus has been summoned for his service (v2), even though Cyrus did not realise that. God will hand over the nations of Mesopotamia to him, so he will have an easy conquest. There is no way the Babylonians could have predicted his rise, but God is the only one who controls history (v4).

Cyrus of Persia

This is the first passage which predicts the coming of Cyrus, although not yet by name. It predicts his rapid rise to power and easy conquest of other nations, bringing great fear. Cyrus became king of Anshan in Persia in 559 BC. At that time Anshan was subject to Media. In 549 BC, he rebelled against the Medes, killed Astyages, the king of Media, and founded the Persian Empire. Two years later, in 547 BC, he conquered King Croesus of Lydia in Asia Minor, then marched east towards north-western India. By 540 BC, he had conquered most of the Babylonian Empire, and threatened the city of Babylon itself. In 539 BC, the city fell to his general Gubaru without a fight. Cyrus entered the city 17 days later, being welcomed by the people as their liberator.

3b. Coastlines tremble, and make more idols (41:5-7)

The initial evidence for the rise of Cyrus had already been seen by the islands of the Agean, as Cyrus had advanced to the coast of Turkey by 546 BC. They joined in a coalition (v6), and made more idols (v7) in a vain attempt to counter his threat. Using sarcasm, Isaiah describes the artisans encouraging each other to make an idol that cannot be moved (v7), and therefore is unable to do anything to help them.

3c. Israel, my servant, do not fear (41:8-13)

The exile was not the end for Israel, and God encourages them through a salvation oracle. They were still the offspring of Abraham, chosen by God, and his friend (v8). They are still God’s servant, and have a future, as God will not cast them off. God will hold them in his right hand and strengthen them. This is the same right hand that was earlier raised in punishment (5:25).

This is the first reference to God’s servant, who will become prominent throughout the rest of the book. It is used in a fluid way to refer to both one and the many. God’s servant collectively is Israel, especially the remnant of the nation that was exiled. Individually, God’s servant is a mysterious figure who suffers in the place of others, and who takes the place of the nation. Where God’s servant Israel failed in their calling, God’s perfect servant will never fail.

All who bring charges and fight against Israel will be ashamed (v11). The persecutors who strive against them will fail and become nothing at all, as Yahweh the warrior will fight for her. The Lord God will hold Israel’s right hand, so they have nothing to fear (v13).

3d. Worm made into threshing sledge (41:14-20)

The call not to fear continues in the second salvation oracle. Israel may feel insignificant, like a worm or insect, but God their redeemer will help them. He will make them like a threshing sledge with sharp teeth, who will conquer her enemies, so they will be scattered like chaff.

In exile, Israel was poor and thirsty, but God will answer her cry because he has not forsaken her (v17). He will reverse the current situation, making the desert into a garden. All the nations that have brought charges against Israel will see that God is the Lord of history, and that it is only God, the Holy One of Israel, who could have made this great reversal.

3e. Idols challenged to predict future (41:21-24)

In another courtroom scene, God now challenges the nations to put their case before him, the judge. He challenges them to use their idols to foretell the future. Again, being sarcastic, he challenges them to do something, whether good or bad (v23). Both the idols and those who make them or worship them are abominations.

3f. One stirred up from north has come (41:25-29)

In contrast to the useless idols, God is the Lord of history, and he proves that by predicting two great events coming in the future, which seem to merge together. The first is coming soon, the invader from the north (41:25-29), and the second is further in the future, the coming of God’s servant (42:1-4). God has even planned this from the beginning (v26). God is stirring up an invader from the north who will trample on and crush all rulers in his path, but whose coming will be good news for Jerusalem. God has told them ahead of time that Cyrus and the armies of Persia are coming (as 41:2), so the idols are nothing, just empty wind.

Here we see one of the main purposes of predictive prophecy. It is not so we can have information about the future and say, "We were right" when it is fulfilled, but instead we can say, “He was right” (v26). Fulfilled prophecy is powerful testimony to the greatness of God. Very frequently, predictive prophecy does not become clear to understand until it is fulfilled. Then in hindsight, we can look back and say, "God knew all along, praise to him!".

4. God’s servant brings justice to the nations (42:1-25)

In contrast to the helpless idols, God knows the future. After predicting the invader from the north, he now predicts the work of his servant, who will bring justice to the nations and will endure faithfully until he has achieved that.

Outline

4a. Servant: spirit to bring justice (42:1-4)
4b. Called to bring light to the nations (42:5-9)
4c. Song of praise from nations (42:10-13)
4d. For a long time I restrained myself (42:14-17)
4e. Israel - the blind and deaf servant (42:18-25)

Note on the servant songs

This is known as the first of four 'servant songs' (42:1-9, 49:1-6, 50:4-9, 52:13-53:12). The first time the servant was mentioned, the servant was a description of Israel (41:8-9), chosen by God. References to God’s servant are found many times in ch 40-66, sometimes collectively referring to Israel (eg. 44:1-2, 45;4, 48:20, 49:3), in other places it refers to an individual. The identity was always a mystery, as noted by the Ethiopian eunuch, who asked, “does the prophet say this about himself or about someone else?” (Acts 8:34). However, with the insight of the NT, it is clear for Christians that the servant is Jesus himself, as clearly identified by Matthew (12:18-21).

We often look at these servant songs on their own, primarily looking at their fulfilment in Jesus. This is very valuable devotionally, but we also need to read them in their original context, and use them to interpret the surrounding passages.

4a. Servant: spirit to bring justice (42:1-4) - The first servant song

To begin, God speaks about his servant, introducing him to the world, “Here is my servant ...”. He describes the call of the servant who will be empowered by the Spirit to bring justice to the nations. Four characteristics of the servant are introduced. Firstly, he brings justice to the nations (v1,3,4). Secondly, he is empowered with the Holy Spirit (v1) (as 11:1, 61:1). Thirdly, he is gracious to the weak, not seeking publicity or using violence (v3), and fourthly, he will be determined to endure faithfully until he succeeds (v4).

Cyrus was also God’s instrument, who served God unwittingly. Both Cyrus and God’s servant were chosen by God, and anointed by him as his servants. By contrast, God’s servant will willingly and intentionally serve God. Also in contrast to Cyrus, the servant will not come with violence and noise (v2), or crush the weak (v3). He will work persistently, not stopping until he has established justice for the nations (v4). God’s servant will suffer, but will bring true deliverance.

The servant will establish God’s plans for his people, to make the truth of Israel’s God known to the nations. The original call of Israel was precisely this: to be a blessing to the nations (Gen 12:1-3), and to be a kingdom of priests (Ex 19:3f), to act as mediators between God and the nations. However they never really achieved this ideal because of their disobedience to the covenant. In contrast, God’s servant will be faithful and succeed, where God’s collective servant Israel failed.

The servant has a collective identity. Israel has already been described as God’s servant (41:8-9). The servant described here represents the nation of Israel, so should be understood as the true Israel. King Ahaz, as the representative of Israel, failed miserably. Hezekiah, did well in trusting God against Sennacherib, but eventually also failed (ch 38-39). The people as a whole also failed, so were exiled in Babylon (v22). The servant will be the one Israelite who will fulfil God’s requirements. He will be a light to the nations (v6). This is also seen in the second servant song (ch 49).

4b. Called to bring light to the nations (42:5-9)

The language now changes to God speaking to his servant, using the pronoun 'you'. God is the creator of the universe and the giver of life, and promises to empower his servant by his Spirit. God has called his servant, and therefore he will be able to fulfil his universal calling to the nations. The task of the servant is to bring prisoners release from captivity (v7, as 61:2). Cyrus brought Israel release from captivity in Babylon, but the ultimate spiritual fulfilment only came through Jesus, who dealt with the real captivity of sin and rebellion. Only he will be succeed in restoring people to their true freedom and dignity as sons of God. While in exile, Israel must resist the temptation to worship the idols of Babylon (v8). The exile was ordained by God, and he too will be in control events in the future (v9).

God will not share his glory with the idols. He alone can declare the new things of the future before they happen (v9). Again, fulfilment of predictive prophecy brings glory to God, proving that he is the one who controls history.

4c. Song of praise from nations (42:10-13)

A call to all nations to praise God for the new thing he is doing (v9): bringing salvation to the nations, from the sea to the desert. The coastlands probably refer to the Greek islands, or the lands to the far west. In Isaiah this is used as a term to describe the distant nations, the Gentiles. God is marching out like a warrior to defeat evil and deliver his people (v13).

4d. For a long time I restrained myself (42:14-17)

For a long time, God has been restraining himself, he is now like a woman in childbirth, ready for the new thing. For many centuries, God has limited his work to Israel, now he wants to fulfil the ancient his plan to bring salvation to the nations. He will restore the remnant of Israel, bringing them out of darkness into light (v16). For them to trust in idols would be utter folly, compared with worshipping a God who can do such a marvellous thing (v17).

The focus has now moved from the servant back to the restoration of Israel to the land. From a prophetic point of view, these are all the same event.

4e. Israel - the blind and deaf servant (42:18-25)

The reason Israel failed to fulfil her calling as God’s servant was her blindness and deafness to God’s purposes. There is strong contrast here between the failure of servant Israel and the success of God’s servant who is coming (v1-4). Israel saw, but missed the point (v20). Instead of being a blessing, Israel had come under the curses of Deuteronomy, when, in his wrath, God handed them over to their enemies (v24). Israel was disciplined by being sent in to exile, but had not learned her lesson (v25).

5. The Creator will return people to Jerusalem (43:1 - 44:5)

After the words of criticism against Israel’s stubbornness, Isaiah now brings words of encouragement, in which God, the Creator of Israel, promises to redeem them from captivity in Babylon, and bring them back to the land. There are six words of encouragement to Israel, declaring who God is, and what he will do for his people (43:1,10,15,19,25, 44:3).

Outline

5a. Do not fear, I redeemed you (43:1-7)
5b. Witnesses to God the only saviour (43:8-13)
5c. Lord will break Babylon (43:14-15)
5d. Redeemer will perform a new exodus (43:14-21)
5e. Israel did not call upon the Lord (43:22-28)
5f. God will pour out his spirit (44:1-5)

5a. Do not fear, I redeemed you (43:1-7)

The first encouragement is, “Do not fear, for I have redeemed you” (v1). Even though Israel has been through judgement, God has not abandoned her. Israel was created by God, and will not be destroyed by natural dangers like the Red Sea or the exile (v2), therefore twice they are called not to fear (v1,5). God is their saviour and the Holy One of Israel, and will sacrifice other nations, allowing them to be overrun by the Persians, in order to preserve his people (v3). Israel are precious in his sight, and he will gather them from the nations in all directions (v5).

5b. Witnesses to God the only saviour (43:8-13)

The second encouragement is, “You are my witnesses” (v10). Even though Israel has been blind (as 42:18f), God will reveal his sovereignty to the nations by redeeming Israel from captivity (v9ff). They will be witnesses to the nations about his sovereignty. Israel is God’s servant, and will be witnesses to God’s saving purposes, which God promised beforehand, even though the nations do not understand.

As we read these passages, we are again left with questions. Israel was returned to the land after the exile, but they did not really fulfill that calling to be his witnesses to the nations. It was not until God’s servant did come in the person of Jesus, as the true Israel, that God’s people of the New Testament did obey the great commission and go out to be his witnesses to the nations (Mt 28:18), as recorded in the Book of Acts.

5c. Lord will break Babylon (43:14-15)

The third encouragement is, “I am the lord, your Holy One, the Creator of Israel, your king” (v15). As Creator of Israel, God will redeem his people from captivity in Babylon (v1f). He will overthrow the Babylonians, turning their cries of victory into lamentation. God is the creator and King, so he is sovereign over Babylon, and uses Cyrus as his tool (v15).

5d. Redeemer will perform a new exodus (43:16-21)

The fourth encouragement is, “See, I am about to do a new thing” (v19). Again he will deliver his people, as he did before through the Red Sea (v16f). There will be a new deliverance, a second exodus (v19). Again he will make a way through the desert and provide water in the wilderness (v20), so that his people may praise him.

5e. Israel did not call upon the Lord (43:22-28)

The fifth encouragement is, “I am he who blots out your transgressions” (v25). Even though God has great purposes for Israel, they continue to fail, because they do not call on the Lord or seek his face (v22). Even though they can no longer bring sacrifices, they continue to burden the Lord with sins and transgressions (v24).

However, instead of judging them, God will blot out their transgressions and not remember their sins, as a demonstration of his grace (v25). However, the people must remember their tendency to sin. Using a courtroom scene, God calls the nation to remember their failings in the past. Their first ancestor, whether this was Adam, Abraham, or Jacob, failed. Many of the leaders since them also failed (v27), including Ahaz, so God delivered Jacob to destruction, allowing his sanctuary to be profaned. The exile to Babylon was the long-awaited judgement for this persistent sin, but a remnant was still preserved, from which God will begin his new work.

5f. God will pour out his spirit (44:1-5)

The sixth word of encouragement is, “I will pour out my spirit on your descendants” (v3). Chapter 43 ended with God blotting out sins. The exile is not the end, but God wants to do a new thing in restoring Israel. The name Jeshurun (v2) comes from the Song of Moses (Deut 32:15, 33:5,26), and is a poetical name for Israel, a way of portraying the ideal Israel - Israel as she might have been, rather than as she actually was. Israel was God’s servant, created and chosen by God, and God will help them by pouring out his Spirit on them like water. The refreshing spirit will cause their roots to revive (v4). Although in the exile, when God had rejected them, now they will be called by the name of the Lord (v5). Ezekiel also predicted the coming of the spirit, that the people will be given a new spirit (Ezek 11:18, 36:24, 37:14, 39:29). The fulfilment of this came on the Day of Pentecost (Acts 2).

6. Contrast between the Creator and idols (44:6-23)

Isaiah continues to bring the stark contrast between the Creator God and his power to predict the future, and to act in redeeming his people, with the sarcastic description of the powerlessness of idols and the folly in worshipping pieces of wood.

Outline

6a. No idol is like Yahweh (44:6-8)
6b. Makers of idols put to shame (44:9-11)
6c. Cook with half, worship rest (44:12-17)
6d. Deluded mind led astray (44:18-23)

6a. No idol is like Yahweh (44:6-8)

No idol can be compared with Yahweh, because God is their King and their Redeemer. He is in control of history, and can predict the future. Again he challenges other gods to predict the future (v7). God is their rock (v8), and the exiles should remember what wonders he performed through their history. The exiles were witnesses to the true identity of God (v8).

6b. Makers of idols put to shame (44:9-11)

Using great sarcasm, Isaiah shows the folly of idol worship, the heart of all pagan religion, including the religion of Babylon. Idols are nothing, or less than nothing (41:24). Those who worship them are blind and ignorant. The craftsmen who make idols and those who worship them will be shamed, when God proves that idols cannot do or predict anything.

6c. Cook with half, worship rest (44:12-17)

Isaiah sarcastically describes how craftsmen make idols, either pouring them into moulds, or carving them from wood. Both the craftsman and the idol grow tired (v12), when Yahweh never tires (40:28ff). The craftsman uses half a piece of wood to burn to keep himself warm and to cook his meal, and uses the other half to carve an idol, which he then worships. While the wood was growing, it was the rain sent by Yahweh that caused it to grow (v14).

6d. Deluded mind led astray (44:18-23)

Anyone who worships a piece of carved wood after cooking his dinner on the rest of the wood must be deluded, saying, “shall I fall down before a block of wood?!!” (v20). In contrast to such idiotic idol worship, Israel must remember that she is God’s servant, and that God remembers them (v21). Even though Israel broke the covenant and came under judgement of exile, God will redeem them and forgive them (v22). By grace, God has swept away her sins, and now waits for Israel to repent (v22). In response, there is a great song of praise from the heavens and earth (v23), praising God for redeeming Israel.

7. God will cause Cyrus to allow a remnant to return (44:24 - 45:13)

Part of God’s redemptive plan will be the conquest of Babylon by Cyrus, who will allow the Jews to return to their land. This will not happen until 539 BC. Many years ahead, God predicts through Isaiah that he will do this. This is an important message in the context of Is 40-48 and the comparison of Yahweh with the idols. The idols can do nothing, and know nothing about the future, but Yahweh knows the future and controls the future, therefore can announce events which are still many years in the future.

This is a strong argument to support the traditional view of the authorship of the Book of Isaiah. If these chapters were written by an anonymous author during the exile, it would severely weaken the main argument that it is God alone who controls and knows the future. Through previous chapters there have already been a number of predictions of Cyrus the Persian. These include: “I stirred up one from the north, from the rising of the sun ..." (41:25), and “The exiles in the nations will be allowed to return to the land” (43:5f). In this chapter Cyrus is specifically named.

Outline

7a. Cyrus will allow a remnant to return (44:24-28)
7b. Conquests of Cyrus are the work of God (45:1-8)
7c. Israel are not to strive with their Maker (45:9-13)

7a. Cyrus will allow a remnant to return (44:24-28)

Yahweh, the Creator of the heavens and the earth, and Maker of Israel, is the Lord of history. He frustrates the words of the pagan diviners by declaring in advance that Judah and Israel will be restored, rebuilt and reinhabited. Yahweh is the sovereign ruler of the world, who rules over the seas, rivers, and over kings and rulers (v27). Many years before Cyrus is even born, he predicts his edict allowing captured people to return to their land (v28). Cyrus is Yahweh’s shepherd who will carry out God’s purpose.

This is the first time Cyrus is specifically named as the coming conqueror. Cyrus the Great founded the Persian empire, ruling from 559 to 530 BC. The empire he established lasted until 331 BC, when it was conquered by Alexander the Great. With the help of the Medes, he was able to conquer the city of Babylon without bloodshed in 539 BC, during Belshazzar’s feast (Dan 5). He did this by diverting the river which flowed through the city, so his army could enter the city under the gates over the river. It may be that Isaiah is predicting this when he said, “I will dry up their rivers” (v27).

In contrast to the Assyrians and Babylonians, Cyrus adopted a policy of repatriation of conquered peoples, allowing them to return to their homelands and even giving them money. The Cyrus Cylinder in the British Museum describes how he conquered Babylon with the help of his god Marduk, who chose him to rule, and how he made an edict to allow conquered peoples to return home.

This is also described in Ezra, “Thus says King Cyrus of Persia: The LORD, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem in Judah ..” (Ezra 1:2-4). Isaiah describes Cyrus in some remarkable ways, including: God’s shepherd (44:28), God’s anointed (meaning Messiah) (45:1), The one Yahweh calls by name (45:3f), and the one who Yahweh loves (48:14).

7b. Conquests of Cyrus are the work of God (45:1-8)

The easy conquests achieved by Cyrus are the work of God (v2). The great treasure (v3) may refer to his conquest of Lydia, and the capture of its great wealth. Even though he does not acknowledge Yahweh, he is called by and used by God for the sake of his servant Israel (v2-3). On the Cyrus Cylinder, Cyrus actually gives the Babylonian god Marduk the credit for his conquests. God’s intention is that this work will cause people to know that Yahweh is the only true God (v5-7). The oracle ends with a prayer that God will fulfil his purposes with an urgency (v8).

7c. Israel are not to strive with their Maker (45:9-13)

Israel has no right to complain any more than a pot can complain against the potter. God has the right to chose to use the pagan Cyrus to achieve his purposes in restoring the Jews to the land (v13). As the Creator of the universe, he is able to use Cyrus, even though Cyrus does not acknowledge him as God. Because Yahweh is in control of history, he can use Cyrus to set the exiles free and rebuild the city of Jerusalem (v13, Ezra 1).

8. Salvation will come to the nations (45:14-25)

After predicting the return of Israel to the land and the restoration of Jerusalem, Isaiah now widens the scope of God’s future actions to include the nations. God is the Creator, not just of Israel, but of the whole universe, and so his salvation will be available to the nations, “Turn to be and be saved, all the ends of the earth!” (v22).

Outline

8a. Egypt, Sabeans and Ethiopians acknowledge God (45:14-17)
8b. God brings order out of chaos (45:18-19)
8c. No other god can predict the future (45:20-21)
8d. Turn to me and be saved - to the ends of the earth (45:22-25)

8a. Egypt, Sabeans and Ethiopians acknowledge God (45:14-17)

The nations of north Africa (Egypt, Sabeans, Ethiopians) will pass before the people of Jerusalem and acknowledge that God was among his restored people (v14). Even though God appears to be hidden, the makers of idols will be ashamed when they see Israel’s salvation (v15ff).

8b. God brings order out of chaos (45:18-19)

At the beginning of creation, God brought order out of chaos (Gen 1), so now the prophets are revealing that he is doing the same, to bring order out of chaos in re-establishing the nation of Israel. God was the original maker of Israel, now he is re-creating them.

Through the whole of this section of the book (ch 40-48) there is a strong theme of God being the all-powerful creator of the world, and of Israel. In this passage Isaiah emphasises this theme by employing all three Hebrew verbs meaning to create. The first is 'bara', normally translated, 'to create'. In the OT, this verb is only used when God creates, as no one else can create something out of nothing (Heb 11:3). The second is 'yatsar', normally translated 'to form', and the third is 'asah', normally translated “to make”. “For thus says the LORD, who created (bara) the heavens (he is God!), who formed (yatsar) the earth and made (asah) it” (v18).

8c. No other god can predict the future (45:20-21)

Those who worship idols are ignorant and their worship is futile. Idols know nothing, can do nothing, and can save nothing, and even have to be carried about. This theme of the gods needing to be carried is expanded in the next chapter. The nations pray to gods that cannot save. Only God can predict the future, only God is in control of history and can therefore determine what will happen in the future. No other god can save.

8d. Turn to me and be saved - to the ends of the earth (45:22-25)

Isaiah calls the nations to turn to God and be saved. He declares that God will achieve his purposes in bringing salvation to all nations. Proud nations who are angry with God will come to him and be ashamed (v24). Only God can fulfil the promise given to Abraham that all nations will be blessed (Gen 12:1-3). All will bow before God, and every tongue will call on him (v23). All of God’s people will be saved, everyone who calls on his name, both from Israel and from the nations, but those who were incensed against him will be ashamed (v24). Paul also looks forward to this day, when every knee will bow and every tongue will confess that Jesus is Lord (Phil 2:9). He also quotes this passage in Romans, that all will stand before God, both Jew and Gentile, so they should judge and despise each other (Rom 14:11).

9. Babylonian gods need to be carried (46:1-13)

This passage expands on theme of the pagan gods needing to be carried (45:20), contrasting with the picture of God carrying Israel. As Isaiah looks to the future, he sees hope for Israel in being restored to the land, but he sees judgement and destruction for Babylon. Both come at the hand of Cyrus. Cyrus will be a shepherd for Israel (44:28), but for Babylon he will be a bird of prey (46:11). Again Yahweh is declared as the Lord of history, who can predict and control the future and interpret the past correctly.

Outline

9a. Gods being carried vs. God carrying Israel (46:1-4)
9b. Worshipping gods that are carried (46:5-7)
9c. Remember, only God can plan the future (46:8-11)
9d. Deliverance to the stubborn heart (46:12-13)

9a. Gods being carried vs. God carrying Israel (46:1-4)

This is a sarcastic contrast between the gods of Babylon and Yahweh. Every year the Babylonian gods (Bel and Nebo) are carried through the streets to their shrine in Babylon. Bel means Lord, the same meaning as Baal, and is the Babylonian god Marduk. Nebo is the son of Marduk, the god of wisdom. It is significant to note that Nebuchadnezzar’s name probably means, 'may Nebo protect the crown'. It is ironic that these gods need to be carried on the back of a cow! Isaiah predicts that these images will be carried off into captivity as trophies of war (v2). When one nation conquered another it was normal to take away images of the god of the conquered nation to show that the god had been conquered by the conqueror’s god. This happened when the Philistines took the ark of the covenant into the temple of Dagon (1 Sam 4).

In contrast to the Babylonians carrying their gods, Yahweh had carried Israel through their history (v3-4). Since the origins of Israel, when God brought them out of Egypt, and through all of their history, God had carried Israel and sustained her. He will also be the one who will rescue his people from captivity in Babylon (v4).

9b. Worshipping gods that are carried (46:5-7)

Through the whole section from ch 40-48 there has been a continual contrast between Yahweh and the idols, especially the gods of Babylon. The idols are carved out of a piece of wood. They can do nothing, do not know the future, and have to be carried. By contrast, Yahweh is the Creator of all nations, including Israel. He is sovereign over history, and can therefore predict the future because he controls the future. Therefore the Israelites in exile have to make a decision: Would they worship the gods of Babylon which are made by a craftsman and have to fixed to the ground so they do not topple over (v6-7). Would they call upon these gods who cannot speak or act, and can therefore never answer them (v7)?

9c. Remember, only God can plan the future (46:8-11)

They are called to remember that throughout the history of Israel they had forsaken the worship of Yahweh in order to worship the gods of the Canaanites. Throughout her history Israel had rebelled against God (v8). For 200 years the prophets had been predicting the exile, which had now come as judgement on their unfaithfulness. The exile was a graphic reminder of who was in control of history. Now God is predicting that he will crush Babylon through his instrument Cyrus, described here as a bird of prey from the east (v11). God had planned to save his people through a pagan conqueror, and through Isaiah announces this 150 years before it happens.

9d. Deliverance to the stubborn heart (46:12-13)

Even though his people remain stubborn and far from being righteous, he will save them as a sovereign act of grace. He will soon deliver his people and put salvation in Zion.

10. Defiant Babylon will fall (47:1-15)

This is a long oracle predicting the fall of Babylon as it is conquered by the Persians. Isaiah had just predicted the rise of Cyrus, who will conquer Babylon. Its literary form is a funeral taunt song, frequently used by different prophets. It mocks and ridicules the nation, treating it with contempt, while showing insincere grief over its downfall. The fall of Babylon had already been predicted earlier in the book (ch 13-14). Isaiah describes Babylon’s worldly arrogance. Twice she claims, “I am, and there is no one beside me” (v 8,10), a similar claim to deity as found earlier (14:12-14), challenging the same claim that God makes, “I am the Lord and there is no other; beside me there is no god” (45:5)

Outline

10a. Virgin queen becomes shamed servant (47:1-4)
10b. No longer mistress of kingdoms (47:5-7)
10c. Widow and loss of children (47:8-9)
10d. Pagan rituals will not save her (47:10-15)

10a. Virgin queen becomes shamed servant (47:1-4)

Babylon is portrayed as a queen who is brought down to the position of a slave-girl. No longer shall she live a life of luxury in the palace, but instead will grind corn at the mill, wade through streams with bare legs, and be raped by passers-by. The destruction of Babylon will actually be an act of redemption for Israel (v4), because Yahweh is in control of these historical events.

10b. No longer mistress of kingdoms (47:5-7)

Just as God had previously been angry with Israel, now he will bring the mistress of the nations down. Babylon had oppressed Israel, showing no mercy, thinking that she will rule forever, not knowing that it was only because Yahweh had given Israel into their hand to discipline his people, that they were able to conquer them.

10c. Widow and loss of children (47:8-9)

Babylon’s prideful boast that she will never be a widow or lose children will be proved wrong in one day. In the Book of Revelation, we also see the theme of Babylon claiming that she will never be a widow (Rev 18:7), and that she will fall, not just “in one day” (Rev 18:8), but, “in one hour” (Rev 18:10,17). Her widowhood and loss of children will come in full measure, and her trust in sorcery or divination will be of no help to her.

10d. Pagan rituals will not save her (47:10-15)

It will be no use Babylon trying to save herself through her pagan magical rituals, divinations and astrology. They will be useless. With sarcasm she is urged to keep performing these rituals, perhaps to show their ineffectiveness. There will be no one to save Babylon; all her pagan rituals will be consumed by the fire of judgement.

11. Go forth from Babylon (48:1-22)

In contrast to the destruction of Babylon, there is hope for the ruined city of Jerusalem, the holy city. However, God has to confront Israel with her history of continual stubbornness. This began in the time of Moses with the worship of the golden calf (Ex 32) and continued through all her history. She persisted in her failure to remain faithful to Yahweh, and continually fell to the temptation to worship pagan gods.

Outline

11a. They invoke God, but not in truth (48:1-2)
11b. Future predicted, but not by idols (48:3-5)
11c. New things declared in advance (48:6-8)
11d. Anger deferred, Israel not cut off (48:9-11)
11e. Israel freed from Babylon (48:12-13)
11f. Who else can predict the coming of Cyrus (48:14-16)
11g. If only you had obeyed ... (48:17-19)
11h. Go out! God has redeemed his people (48:20-22)

11a. They invoke God, but not in truth (48:1-2)

The nation of Israel swears by the name of the Lord, and calls on God, but not in truth and righteousness. In their religious system they offered sacrifices to God, and called on him, but their heart was not truly in their worship. They were not truly committed and did not truly serve him. They claim citizenship of God’s city Jerusalem, but there is no evidence of this in their lifestyles.

11b. Future predicted, but not by idols (48:3-5)

To show that historical events were not performed by idols, God had predicted events before they happened. He sent prophets to declare events in the future, even though they were mostly ignored through their obstinacy, as Isaiah was warned in his initial call to be a prophet (Is 6:9-10).

11c. New things declared in advance (48:6-8)

Now God is doing a new thing, which he is predicting in advance. He new act is so unexpected and unlikely that Israel cannot be able to dismiss it as something normal (v7). All along God has known that his people are rebellious (1:2).

11d. Anger deferred, Israel not cut off (48:9-11)

Because God is loving and merciful he will defer his anger, so that Israel will not be cut off forever, which is what they deserved. Israel have been refined in a furnace through the exile, so God’s name will not be profaned. No silver or goodness was found in God’s people through refining, but God showed his patience to them.

11e. Israel freed from Babylon (48:12-13)

God is the sovereign creator, the first and the last, before whom the heavens stand at attention. Because God has this authority over creation, he will free Israel from captivity in Babylon.

11f. Who else can predict the coming of Cyrus (48:14-16)

The sovereign creator is the one who calls Cyrus to destroy Babylon and challenges the exiles to find any pagan oracle that predicted this. However through God’s spirit, Isaiah his prophet has predicted this event many years ahead.

11g. If only you had obeyed ... (48:17-19)

All through the centuries, Yahweh has directed the history of Israel, but for most of the time Israel did not pay attention to God. How good it would have been if Israel had been faithful to God and obeyed his commandments. Then they would have experienced the blessings of Deuteronomy: prosperity and success, and descendants as many as the sand on the seashore (v18), which was the original promise to Abraham. In addition, they would never have been cut off or destroyed, and would never have experienced the exile in Babylon (v19).

11h. Go out! God has redeemed his people (48:20-22)

Just as God rescued his people from captivity in Egypt and provided water for them in the wilderness, so he will again rescue them from captivity from Babylon, calling them to, “Go out!” and proclaim their redemption and deliverance. Their salvation will be an act of pure grace. However those who refuse (the wicked) will never find God’s peace (v22).

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