May 2026

A Commentary on Isaiah, Part 68: A Prayer for Repentance

Even with a three-and-a-half page, twenty-five hundred word introduction, this will be one of our shorter presentations in Isaiah, as this chapter represents a prayer of Isaiah made on behalf of the children of Israel, and in which Isaiah portrays the children of Israel themselves as praying to Yahweh their God for mercy, which does not become completely apparent until verse 5. Chapter 55 contains the response of the Word of Yahweh to this prayer, so we stopped short of entering that chapter. Our commentary on Isaiah is drawing to a close, so we are not trying to rush to the end. 

There is a pattern in the history of the children of Israel which emerges in the historical narrative of Scripture soon after the Exodus from Egypt. When the children of Israel follow after their God, they are blessed and they prosper as a nation. If there is war, those who turn to obedience are victorious, and may even overcome death, as Paul had written in Hebrews chapter 11 where he had spoken of men whom Yahweh had raised to deliver the children of Israel from such turmoil, and we read in part:

32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection.

While it seems not to have worked out well for Samson, he had been blinded, it was inevitable that he was about to die, and upon his final prayers, Yahweh had given it to him to be avenged in his death, so in his end he had also experienced the mercy in vengeance. However each of those ancient deliverers of Israel had rather unequivocally understood that their deliverance had come from Yahweh their God, and it was not of themselves.

A Commentary on Isaiah, Part 67: The Mercy in Vengeance

In our last presentation we had discussed only the first six verses of Isaiah chapter 63, which begin with a dialogue and describe Yahweh God Himself as executing His vengeance upon Edom. For that reason, we titled the presentation Settling the Controversy of Zion, because that is precisely what it prophesies, where we also discussed the very similar parallel prophecy found earlier in Isaiah, in chapter 34, where Yahweh had declared:

5 For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.

And then the reasons for this are given a little further on in that chapter:

8 For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion.

This is the vengeance which Christ had stopped short of declaring as the purpose of first His ministry, when He spoke in the synagogue in Galilee, in Luke chapter 4, and cited Isaiah chapter 61 where we read that His purpose is:

2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

It could not have been time for vengeance at the time of the first advent of Christ, as the children of Israel were not yet reconciled to Yahweh through Christ, they had not yet heard the Gospel, and therefore they did not even know to perfect their obedience so that there could be vengeance, as we see in the epistles of the apostles and in the progression of these chapters here in Isaiah.

A Commentary on Isaiah, Part 66: Settling the Controversy of Zion

In our last two segments of this commentary on Isaiah, discussing chapters 61 and 62, we hope to have explained The Acceptable Year of Yahweh, from the context in which the clause is found here in Isaiah, as well as from the teachings in the Gospel of Christ, who had come to proclaim that year, as He Himself had announced in the synagogue in Nazareth. Then we had seen that Israel would be Called by a New Name, and we sought to demonstrate from the Gospels as well as the prophecies in Isaiah, how that name must be the name of the Messiah of Israel, which is the Name of Christ. As the apostle Peter is recorded as having said, in Acts chapter 4: “12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” One other perspective which we have is this: Yahweh promised, in Hosea, to betroth Israel to Himself forever, and that same reconciliation is promised in various other ways throughout Isaiah.

In Isaiah chapter 4 there is a prophecy which explains that even in ancient times, wives took the names of their husbands, where we read:

1 And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

Since Christ is the Bridegroom, as John the Baptist had declared, and as He had also later described Himself, and He being Yahweh God incarnate had promised to betroth Israel to Himself, which is found in Hosea chapter 2, then the bride should indeed be expected to take the name of the Husband, which in this case is Christian.

However, by His Own admission Christ had come only for the so-called “lost sheep of the house of Israel”, and throughout this book of the prophet Isaiah we have repeatedly seen that all of the promises of God concerning redemption and salvation were made exclusively to those same children of Israel who had become “lost sheep” in the period following the deportations of the Israelites by the Assyrians and the Babylonians. In the end, in the final chapters of the Revelation, the City of God which descends from Heaven has on its gates the names of the twelve tribes of Israel, so those who should wear this new name must be one and the same with those twelve tribes. As Paul of Tarsus had professed in Acts chapter 26, his labors were on behalf of the promises which God had made to the fathers, which he had described as the hope of the twelve tribes of Israel, and when James had written his epistle, for that same reason he addressed it to the twelve tribes which had been scattered abroad. Since both of those writings were originally written in Greek, we may expect at least significant elements of those twelve tribes to have been a part of the wider Greek world.