The prevalence of sin as described in Isaiah 59:1–15(a), cannot be tolerated as it threatens Yahweh’s purpose to fill the earth with His glory. In the absence of any human agency to effect a change Yahweh Himself intervenes. Victory over sin and the forces of evil results in universal respect for Him (v19), the conversion of Jacob (v20), and a covenant made with Israel promising the abiding of Yahweh’s Spirit (which was in their Redeemer) in future generations (v21).
So in this eloquent part of Isaiah we have proclaimed the ultimate victory of right over might; that Yahweh will not acquiesce with human indifference and insolence; that He is determined that righteousness will triumph over sin and evil: indeed as Paul expressed it, “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Rom 5:21).
59:15(b)–18 The mighty arm of Yahweh is compelled to intervene, to vanquish evil, redeem Jacob and establish his fear in all the earth
59:15(b)–16 “and Yahweh saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation [rsv ‘victory’] unto him; and his righteousness, it sustained [rsv ‘upheld’] him.”
These words describe Yahweh’s reaction to the appalling state of human affairs. That there was no judgment or justice was evil in Yahweh’s eyes, because He loves justice (Isa 61:8; Psa 99:4). The establishment of justice in all the earth is declared three times at the commencement of the Servant Songs as His ultimate objective (Isa 42:1,3,4).
“And he saw that there was no man, and wondered that there was no intercessor” In verse 16 Yahweh is depicted as being surprised that there was no man, no intercessor to stem the tide of evil. It was a situation that could not be tolerated because it challenged His purpose in creation, to fill the earth with His glory.
There are other places where we read that there was “no man” (50:2; 51:18; cp 63:5; Ezek 22:30) to intercede, to “stand in the gap”, but the most notable is in Revelation 5 where the Apostle John weeps because there was “no man in heaven, nor in earth, neither under the earth … able to open the book.” His sorrow is alleviated when one of the elders says, “Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof ” (v5).
The identification of the intercessor has already been revealed: he has prevailed and will “divide the spoil with the strong; because … he bare the sin of many, and made intercession for the transgressors” (53:12). Qualities required by an intercessor are given in Hebrews 5:1–4.
“therefore his arm brought salvation” (rsv ‘victory’) Absence of an intercessor in the ranks of mankind, and the deplorable state of men and society, called for divine intervention. “His arm” refers to Yahweh’s own power and resource, the extension of His being to either save (cp v1) or destroy (52:10; Exod 15:6, 12). Again the identity of “the arm of the Lord” has already been revealed to be His Servant (53:1). The Servant was His arm because he was His Son, conceived by the Spirit of God overshadowing the virgin Mary (Luke 1:35).
The incipient phase of this victory over evil lay in the Son of God’s conquest of sin, his obedience to his Father’s will even to the death on the cross. In this victory over sin and death, in this upholding of God’s righteousness, is to be found the basis upon which the total abolition of sin and evil will take place in the Kingdom.
“and his righteousness, it sustained [rsv ‘upheld’] him” Righteousness and justice are intrinsic elements of God’s character. His righteousness was declared in Jesus’ death on the cross. Acknowledging this in belief and baptism brings sinners within the scope of God’s mercy and forgiveness (Rom 5:21).
But because of the Father’s great love for justice, this quality in itself is represented as upholding Him in His contention with sin and evil.
59:17 “For he put on righteousness as a breastplate [roth ‘coat of mail’], and an helmet of salvation [roth ‘victory’] upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.”
Righteousness, salvation, vengeance and zeal are all aspects of God. He is here depicted as clothing Himself with them as a warrior in the battle against sin and evil.
Referring to these words in Ephesians 6, Paul calls upon us as spiritual warriors to “have on the breastplate of righteousness” and to “take the helmet of salvation” (v14,17).
Mention of “vengeance” introduces an integral part of this prophecy. In the divine context, unlike the human, it represents the just punishment due to those who have flouted the Creator’s laws (cp 34:8; 61:2; 63:4; Luke 21:22). This huge work of bringing justice to bear on a wicked world will be sustained and endured because of Yahweh’s “zeal”. It is a dramatic picture of a mighty, determined warrior, not resting until total conquest has been achieved. There is a direct relationship between might and right. It does not appear so today, but the Lord will come and His enemies will become His footstool (Psa 110:1).
59:18 “According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense.”
“The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob” (Psa 99:4).
The one described as being “fairer than the sons of men” is called on to “Gird thy sword upon thy thigh … with thy glory and thy majesty. And in thy majesty ride prosperously because of truth and meekness and righteousness” (Psa 45:3–4).
Punishments will be meted out justly on an evil generation: “According to their deeds, accordingly he will repay”. God has a burning hostility to sin; there will be a final day of settlement between Him and His enemies; there will be “recompense” (niv ‘retribution’) with exactitude, and this will apply “to the islands”, earth’s remotest bounds (11:11; 24:15).
59:19–21 A new world with Zion and Christ at its centre
59:19(a) “So shall they fear the name of Yahweh from the west, and his glory from the rising of the sun.”
Only when the judgments of God are poured out upon an unheeding world will the peoples “learn righteousness”. The favour of God, shown for example in the preaching of the Gospel, will in the end be seen to have ‘failed’, so comprehensive is the darkness (26:10,11; 60:2).
The “name” of Yahweh embraces His purpose, character, power, wisdom – all that He essentially and uniquely is; and this is equated with “His glory” (42:8; 48:11). From all nations men shall come to seek Him and to learn His ways (2:3; Zech 14:16): then shall the earth be filled with His glory.
59:19 (b) “When the enemy shall come in like a flood, the Spirit of Yahweh shall lift up a standard against him.”
The av is different to rsv, niv, roth, mlb, all of which are in agreement. No translation is free of ‘difficulties’. So Rotherham reads, “For he [the Redeemer] will come in like a rushing stream, The breath of Yahweh driving it on …”
Accepting this translation, the manner of the Redeemer’s coming is described like a contracted pentup river (nahar), released and whipped into a storm by a driving wind – no doubt towards his enemies.
This judgment of the nations coincides with natural Israel’s, that is, Jacob’s redemption (Deut 32:36–43). Christ will intervene at Jerusalem where all nations will be gathered (Zech 12;14; Joel 3). Some Jews will be turning back to the God of the fathers as a result of the work of Elijah (Mal 4:6), others as a consequence of seeing him whom they pierced, and “the spirit of grace and of supplications” being poured upon them (Zech 12:10).
59:20 “And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith Yahweh.”
These words along with the following in verse 21, “As for me, this is my covenant with them”, are cited in Romans 11:26–27 of the ultimate conversion of Israel. God has not cast off His people – “blindness in part is happened to Israel, until the fulness of the Gentiles be come in” (v25).
59:21 “As for me, this is my covenant with them, saith the Lord, My spirit that is upon thee [cp 61:1], and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever.”
Yahweh is plainly the speaker of these words and twice in this verse we read “saith the Lord”, giving emphasis to what is said. It is a double affirmation. The one addressed is the Anointed, the Messiah,
as he is the one on whom God has placed His Spirit (see also 61:1; Luke 4:18–19). He was the prophet like unto Moses, into whose mouth God’s words would be put (Deut 18:18; John 12:47–50; Acts 3:22–24; Isa 51:16; 49:2), for to him was given the Spirit of God without measure (Matt 3:16; John 3:34).
In this verse God Himself makes a “covenant with them”, primarily with the converted seed of Jacob; the new covenant (Jer 31:31–34), confirmed in the Anointed (Matt 26:28). Copious reference has already been made to this covenant (42:6; 49:8; 54:10; 55:3).
Yahweh assures His Anointed that the Spirit that was “upon” him and His words, which were “in the mouth” of him will not depart out of the mouth of his seed for generations, “from henceforth and forever”.
Who comprises the Anointed’s seed? All the redeemed, of whom we read, “he shall see his seed” (53:10), and this will include those of Jacob whom he will turn away from transgression (v20).
“My Spirit … my words”
What is meant by saying that these will be the possession of Messiah’s seed? The Anointed himself said, “It is the spirit that quickeneth; the flesh profits nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). As Redeemer the Lord Jesus could say, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn 14:6). He is the mediator of the new covenant in which the Father’s blessings of life, peace … are made available to the whole body of the Redeemed, his seed. He spoke of the Father and himself making their abode in his disciples (John 14:23,24).Being of one mind with the Son ensures unity with the Father also, and assures blessings forevermore: “And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them” (John 17:26).