A Commentary on Isaiah, Part 62: For Want of Judgment 

In the world of ancient Israel, a fast was an act of voluntarily self-deprivation, especially depriving oneself of something of sustenance, like food, as a way of demonstrating humility or of humbling oneself. Often fasts were made in mourning, but sometimes they were made in times of distress. Then, humbling oneself, one was better prepared to entreat God. One example of this is found in 2 Chronicles chapter 20, at a time when the Ammonites and Moabites had attacked Judah:

3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. 4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.

Evidently, because the people had humbled themselves, Jehoshaphat’s prayer was answered, and the enemies fled before the people, even leaving their spoils behind, without the people of Judah even having needed to raise a sword. But Jehoshaphat was king of Judah about two hundred years before Hezekiah, at a time when Judah had not yet gone completely off into sin. While he was not perfect, we read in 1 Kings chapter 22 that:

42 Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi. 43 And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

So even a man who fails in some regards, as Jehoshaphat had failed by not purging the sins of others who had been under his rule, could nevertheless find grace in the eyes of God as he himself had sought to do what was right. But later, in Jeremiah chapter 14, about seventy-five years after the failed Assyrian siege of Jerusalem, at a time when the people had collectively turned to sin in spite of the reforms of Josiah, we read:

A Commentary on Isaiah, Part 61: Repairers of the Breach

In the closing verses of Isaiah chapter 57, in verse 16, we saw a promise that Yahweh God would not contend with His people forever, nor would He be angry with them forever, “… for the spirit should fail before me, and the souls which I have made.” On account of their sins, a breach had been created between Yahweh God and His people, and now in this chapter, there is a message of encouragement and instruction which explains to the people how that breach should be repaired. Yahweh God is also our wall, our protection, as He had said, for example, in Isaiah chapter 26:

1 In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.

Then, speaking of a prophetic Jerusalem, in Zechariah chapter 2:

4 And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: 5 For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.

Therefore if Yahweh is the true wall of protection for the children of Israel, then if they disobey Him and He does not hear their prayers, as we shall see here in Isaiah chapter 58, there is a breach in the walls and the people have no protection. Yet, as we had seen in Isaiah chapter 45, Yahweh has promised salvation to all of the children of Israel, without exception, but that at the same time, He had said in that same chapter that

23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

So repairing the breach between Yahweh God and the children of Israel, one must be obedient to God, since it is evident that obedience is a necessary prerequisite for anyone who would follow in this path, and the only alternative is to wander in darkness. This is also the path of Yahshua Christ, the Teacher and Guide of all who may aspire to be Repairers of the Breach. 

A Commentary on Isaiah, Part 60: No Peace for the Wicked

In our last discussion, where in Isaiah chapter 56 Yahweh had described Himself as “the Lord Yahweh which gathereth the outcasts of Israel”, we cannot imagine that Yahweh had intended to violate His covenants and promises which He had made to the patriarchs, Abraham, Isaac and Jacob, in order to gather to Israel any other people but “lost sheep” Israelites. So where verse 8 of that chapter continues and the Word of Yahweh says “Yet will I gather others to him, beside those that are gathered unto him”, we would make the assertion that here, it is the children of Israel in Assyrian captivity who are being addressed, yet other Israelites had long been scattered elsewhere throughout the οἰκουμένη, or the world of that time, and they would also be gathered to Israel.

Over the nine centuries prior to the Assyrian captivities, many Israelites had been departing from the main body of Israel, and settling colonies abroad, throughout the coasts of the Mediterranean Sea and the rivers and coasts of Europe. In relation to Isaiah chapters 23 and 24 we had discussed The Burden of Tyre, and how the words of the prophet help serve to elucidate the fact that the Phoenicians of the historical records were indeed Israelites. In that prophecy, Yahweh had promised not to lose sight of those Israelites who had fled from the Assyrians by sea. However Phoenicians had been colonizing the world of the Mediterranean Basin and points beyond long before the time of Isaiah, and even before Judah got involved, where Solomon had employed ships to join Hiram in his mercantile endeavors. One notable example of those early colonies is Thebes in Greece, which was recognized as a Phoenician city throughout the classical Greek writings. The people of Thebes were described as having been fair and blond, especially by the Tragic Poets. Another notable Phoenician settlement in the Greek world was ancient Miletus, and there were others in Thessaly.

A Commentary on Isaiah, Part 59: The Outcasts of Israel

Since the description of the Suffering Servant in Isaiah chapter 53, the prophet has offered many Promises of Comfort to the children of Israel in captivity, and especially for the obedient among them. Among these promises, they had even been told that they would expand their dwelling space and “inherit the nations”, which we read in Isaiah 54:3:

3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the [Nations], and make the desolate cities to be inhabited.

There should be no doubt that these words were intended for the children of Israel in captivity, and that they were meant for Israel exclusively, since we read in verses which follow that promise:

5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. 6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 7 For a small moment have I forsaken thee; but with great mercies will I gather thee. 8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

This promise is corroborated by a somewhat earlier promise given to the children of Israel in captivity, in Hosea chapter 2 where they were told:

19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.

A Commentary on Isaiah, Part 58: Promises of Comfort

The first portion of our discussion of Isaiah chapter 54 had primarily focused on the promise to the children of Israel which is made here in verse 3, that they would “... break forth on the right hand and on the left”, where we had spoken about the expansion of their οἰκουμένη or dwelling space, and “thy seed shall inherit the [Nations], and make the desolate cities to be inhabited,” where we hope to have explained how the Adamic nations of Genesis chapter 10, at least those which had survived to this point in history, would ultimately be dominated and subsumed by the many nations which had been promised to come of the children of Israel. By the time of Christ, there were scarcely any of the original nations of Genesis chapter 10 which remained in any recognizable form, even if there were pockets of people who had retained their original names. The people who ruled the world at the time of His ministry, chiefly the Romans, Parthians, Phoenicians and Scythians, which would include both Gauls and Germans, had mainly descended from the children of Israel, and they were unheard of at the time when Yahweh had made promises and covenants for Abraham, Isaac and Jacob. Parthians and Scythians, Germans and Gauls were still unheard of when Isaiah had first begun to write his book of prophecy, before 743 BC. 

As a digression, over the course of our studies these past 25 or so years, many friends have asked questions concerning the fate of those other Adamic nations, imagining them to still be with us today, and ostensibly many of them are, in one way or another but not by their original names. Many of their descendants may be among people of European descent, but it does not really matter, and this is why it does not matter: because Abraham was promised to be The Heir of the World, as Paul of Tarsus had described him in Romans chapter 4, and those words must have been at least partly inspired by this promise here in Isaiah, that Israel would “inherit the nations”. Nations are people groups, and not geographical entities. The desolate cities may have been considered desolate by Yahweh simply because they had not His law, living in the decadence which may justly be associated with varieties of ancient paganism. For this reason we read in verse 5 of the chapter, in reference to Yahweh: “The God of the whole earth shall he be called”, because Abraham is the heir of the world and Israel will inhabit the whole earth. In the Christian era, for better or worse, for right or wrong, all European nations ultimately accepted Christianity, and Yahweh certainly is considered the “God of the whole earth”. Of course, the unfortunate aspect of that is that the goats are often led to believe that they can somehow become sheep, but Christ had also warned that the wheat and the tares must coexist until the time of the end, and Isaiah will warn of that same thing here in chapter 56 of his prophecy, but in a somewhat different manner.

A Commentary on Isaiah, Part 57: The Heir of the World

From Genesis chapter 12 and the initial promises to Abraham, and throughout the Bible to the very end of the Book of Revelation, the entirety of Scripture may be summarized in one simple declaration: on account of the Word of God, the seed of Abraham through Jacob were given promises that they would ultimately inherit and inhabit the entire earth. There are more general promises to the entire race of Adam, and the Adamic man was created to be immortal, as the Scripture inform us, however these issues are peripheral to the more immediate promises made to this one man and his family, as we shall also see here in Isaiah chapter 54, and the the focal point of the apostles of Christ is the fulfillment of the promises to Abraham, Isaac and Jacob. 

Here in Isaiah, as well as in the other books of the prophets, it is evident that these promises were never retracted or nullified, and they were never transferred to any other people. In their captivity, the children of Israel would become those many nations which had been promised to Abraham as well as in subsequent promises made to his wife Sarah, and to Isaac, Rebekah and Jacob. As Paul had written in Romans chapter 9, the children of Isaac through Jacob are counted as the seed of Abraham which is destined to inherit the promises. There Paul had repeated the promise to Abraham that “In Isaac shall thy seed be called” and then he attested that “the children of the promise are counted for the seed.” So the seed of the inheritance which is in Christ was determined in the promises to Abraham in Genesis, which Christ had come to fulfill. 

A Commentary on Isaiah, Part 56: The Suffering Servant

The figure who is described here in Isaiah chapters 52 and 53 is commonly called the Suffering Servant by Christians in general, and they correctly and appropriately identify that servant with Yahshua Christ, as the apostles of Christ had also done in their epistles and Gospel accounts. Many of the longstanding, traditional interpretations of the words of the prophets are correct, however quite sadly they are only correct in relation to certain aspects of those prophecies, and then they have accepted a false narrative of the consequences of their fulfillment in other aspects.

This prophecy of the suffering servant cannot be separated from its context within a prophesy of the announcement of the Gospel of Christ, but it also cannot be separated from the call which we had seen in Isaiah chapter 52, for the people of the captivities of Israel to touch not the unclean, and to come out from among them, which is evidently a reference to the people of the nations to where they had been scattered. We had seen that in 2 Corinthians chapter 6, Paul of Tarsus had interpreted that passage and beckoned Christians of his time to separate themselves from all those who did not have and follow the calling of Christ, to be separate from all of those who had not been cleansed on the cross of Christ. This is how the ancient Israelites spread abroad, the true children of God, were separated from His enemies and from all the bastards in the ancient Roman world in the early centuries of Christianity.

As a digression, the acceptance and organization of the churches in the councils of the time of Constantine and subsequent emperors, which resulted in the emergence of the later Roman Catholic Church in the 6th century and with the laws of Justinian, of which the eastern Orthodox churches had also been a part, was a vastly different, imperial form of Christianity which is contrary to Christ, which redefined the meanings of many Biblical terms, and which ignored or dismissed the meanings of most of the words of the prophets. So neither Roman Catholicism nor modern Orthodoxy have ever truly been Christian.