Book of Isaiah - Bible Survey

Isaiah takes the first place; and in fact he is the most complete of all the prophets, and perhaps the most rich. The whole circle of God's thoughts with respect to Israel is more given here. Other prophets are occupied with certain portions only of the history of this people.

Isaiah, meaning "Save Thou, Jehovah," stands fittingly at the head of the prophets, being most remarkable for its stirring gospel themes. Like the Epistle to the Romans, however, it begins with the stern and faithful exposure of man's guilt (Israel's guilt, in the case of Isaiah), and uses conditions then present to typify its prophecies of future conditions and judgments.

Isaiah, Jeremiah and Ezekiel are usually referred to as the major prophets because of the length of their varied prophecies, while the rest of the recorded prophecies from Daniel to Malachi are referred to as the minor prophets. It is apparent to anyone reading through these inspired records that the book of Isaiah is rightly given first place. Its scope, its themes and its account of future glories, places this book in the forefront of the prophetic word. The meaning of the name Isaiah is "Salvation of Jah," and the theme of salvation runs through it pages. Moreover we find over sixty quotations from this book in the New Testament, a further indication of the important place it has in the divine record.

The vision of Isaiah is here unrolled before us. What is the special design? One does not enquire whether the noblest and most comprehensive of the prophets wrote without a purpose. The question is then, judging by its contents throughout, what did God mean His ancient people, ourselves too who now believe, to consider His aim to be in the book? What does He teach in it as a whole?

Jerusalem and Judah have a marked prominence; but from first to last the holy seer was given to judge the moral ruin of Israel by the word of Jehovah and the future glory under the sway of the divine Messiah, when all the nations shall flow to the mountain of Jehovah's house. What could be more odious than sacrifices and offerings, new moons and set feasts, from rulers of Sodom and a people of Gomorrah? If we must reject the traditional delusion that Isaiah 2 opens with the progress of the gospel, how can rationalist unbelief face the plain intimation that only by the judgment He will execute are the people to be restored? and this, not nationally only but also in their souls, that only thus will all the nations be brought into glad and willing subjection? What for so good and grand an issue has present experience to do with either outlook? Surely not the hypocrisy of the Jews, or the idolatrous iniquities of all the nations.

In the first part we find that Isaiah witnesses against the moral and religious conditions of the people. Judgments are announced upon Jerusalem, Judah and upon the nations. Judgments to come are the leading features in the first 35 chapters. The blessings of the future after the execution of these judgments are also revealed, but they take a secondary place. We see in the first part the gathering of the storm-clouds, we hear the rolling thunders of divine judgment, and in the distance the calm and sunshine after the storm. The second part is introduced with the words of comfort, "Comfort ye, comfort ye, my people." While we read also of judgments in this part the great revelation of the later prophecies of Isaiah is the restoration which is in store for Jerusalem and the great blessings which the nations and the earth will receive when Jerusalem has been restored and her people redeemed.

in the first part the Assyrian is announced to come against Jerusalem. The Assyrian invasion stands in the foreground. This Assyrian enemy however is the prophetic type of another external foe, who appears in the endtime. Then the deliverance of Jerusalem is announced and the Assyrian completely overthrown. In the second part the Assyrian enemy is no longer mentioned. From this we conclude that these chapters were written after the Assyrian period. Israel's restoration from Babylon and from the greater dispersion which has lasted so long is predicted in the second part. The wonderful results of this restoration are here revealed. These two parts are therefore inseparable. The Isaiah who wrote of judgments is the Isaiah who makes known the blessings. The entire book gives the history of Israel, past, present and future. Both parts reveal Him who is the Holy One of Israel, the Redeemer. His incarnation, His obedience as God's servant, His rejection, His suffering and death, His second coming and kingdom rule are progressively revealed from chapters 1-66.

Of all the prophets, ISAIAH takes in the most extended horizon. As long as Israel is owned of God, the Assyrian is the enemy. It will be thus in the last days, and whilst that which the prophets say of him encouraged the faith of their contemporaries, what they announced will not have its complete fulfilment until those days. A brief analysis of Isaiah will furnish us with the entire compass of prophecy, the other prophets giving us details that require but few words. The first four chapters form a preface which shews the moral ruin of Judah and Jerusalem and the judgments which should fall upon her, and her restoration, bringing in peace and turning to nought man and his glory, and revealing Christ the glory of the remnant. The judgment in chapter 5 is founded upon the people's giving up what God had made them at the beginning; in chapter 6, it is based upon their incapacity to stand in the presence of God, who was about to come; - these are the grounds of the judgment of man, of Israel, and of the church: but there was to be a remnant in the midst of the blindness of the people. Then we find Immanuel, the Son of the Virgin, the sure foundation of the confidence of faith; and the Assyrian, the rod of God, but also (until the end of chap. 9:7) the effect of the presence of Immanuel, a stone of stumbling for the people, from whom God hides His face, but yet a Sanctuary, and finally the Restorer of the people in glory. Chapters 7, 8, 9:1-7 are a parenthesis to introduce Christ. Chapter 9:8 resumes the thread of the people's history with its different phases, verses 8-12; 13-17; 18-21; ch. 10:1-4; then comes the Assyrian, through whom the chastisements are brought to an end. Chapters 11 and 12 depict the full blessing at the end: the Holy One of Israel is again in the midst of the people. This completes the review of the great elements of the prophecy. Chapters 13-27 announce the judgment of the Gentiles, of Babel where Israel was captive, the characteristic city of the times of the Gentiles and Israel's captivity. The judgment of the Assyrian comes after that of Babylon, shewing that the last days are in question, for in history, Babel's greatness and empire were founded upon the fall of the Assyrian. After Babylon come the other countries; only, in chapter 18, we have Israel brought back to their land, but despoiled by the Gentiles just at the moment when they seemed about to flourish. Jerusalem and its head undergo judgment; then the whole world is convulsed, and the Lord comes, whom the faithful were awaiting. The powers of evil, on high, are judged, and the kings of the earth, upon the earth (chap. 24:21). The veil which hindered the Gentiles from seeing shall be taken away, the reproach of the people shall be abolished, and the first resurrection will take place; the power of the Serpent among the peoples will be destroyed; Jehovah will care for Israel as a vineyard in which He finds His pleasure (chaps. 25-27). In chapters 28-33 a series of special prophecies portray the last assault of the Gentiles against Israel, in which the Edomite and Assyrian are conspicuous, but each of these prophecies ends with the full blessing of Israel, and the presence of the King (Christ). Then come four chapters containing the history of Sennacherib, which furnished the occasion for the prophecy, but in which Hezekiah healed - figure of Christ risen - and the deliverance from the attack of the Assyrian, prefigure the events of the last days. From chapter 40 to the end, we find the controversy of Jehovah with Israel, because the latter had forsaken Him for idols, and, with this, the judgment of Babel, the great vessel of this idolatry upon earth, which Cyrus (called by name) captured - in a word the judgment of idolatry; and then the rejection of the Christ. The first part reaches up to the end of chapter 48; then Christ is the subject from chapter 49 until the end of chapter 57: God will have righteousness. Then, after some reproaches addressed to Israel, we have their glory in the last days.

The following seven divisions are distinctly marked: Isa. 1 — Isa. 12: The sinful condition of the people as still in possession of the land; various pleadings and chastisements culminating in the Assyrian; the introduction of Immanuel; ends with a song. Isa. 13 — Isa. 27: Judgements on Babylon and the nations where Israel was captive and outcast; ends in deliverance from their outcast condition and worship at Jerusalem. Isa. 28 — Isa. 35: Five woes on unfaithful Israel; ends with deliverance from the Assyrian and the confederacy of nations, and the joy of the kingdom. Isa. 36 — Isa. 39: Historical, but typical; the way of blessing for Jerusalem and the house of David. Isa. 40 — Isa. 48: Controversy of God with Israel on account of idolatry. Cyrus (type of Christ) the deliverer. Isa. 49 — Isa. 57: Controversy of God with Israel on account of the rejected suffering Messiah. Isa. 58 — Isa. 66: Final results; the remnant delivered and blessed. Isa. 1 — Isa. 4. are introductory. The 'sinful nation' was completely corrupt, and had been sorely chastised; there was no soundness from head to foot; though chastened, there was no contrition, and God's judgements must still follow. There is also grace in store for the latter days: Zion will be a centre of blessing, and a remnant will be saved. Isa. 5. Israel was God's vineyard and the men of Judah His pleasant plant: the people were judged in view of the care God had bestowed on them, no remnant is mentioned: cf. Matt. 21:33-41. Isa. 6. The people were unfit for their Messiah, but will be judged in view of His coming glory: a remnant is acknowledged. Isa. 7. Immanuel, Son of David, is introduced as a sign for faith, when unbelief was seeking a confederacy. The house of David after the flesh is judged: still there is hope. See IMMANUEL. Isa. 8 — Isa. 9:7. The Assyrians overrun the land, and the confederacy of nations is to be brought to nought. A remnant, 'my brethren,' is attached to Immanuel, who is a stone of stumbling to the unbelieving nation, but a light amid the darkness until He is received in power and glory. Isa. 9:8 — Isa 10. The national history is resumed from the end of Isa. 5. Various judgements from the Lord are detailed until the last judgement by means of the Assyrian, who is used as a rod by God, and then is punished for his pride in the last days. Isa. 11. Messiah, the 'Branch,' and His reign the source of millennial blessing. Isa. 12. Israel's song of triumph in that day: compare with Ex. 15. Isa. 13 — Isa. 24. 'Burdens' are pronounced. They are judgements on Babylon and the nations, especially on those who were in relationship with Israel. Moab, Damascus, "the land shadowing with wings which is beyond the rivers of Ethiopia," Egypt, "the desert of the sea," Dumah, Arabia, "the valley of vision" (Jerusalem), Tyre, "the earth [or land] made empty and waste, and turned upside down;" and finally the hosts on high and kings on the earth punished. Isa. 25, Isa. 26. A song in which God's intervention is celebrated, even to the swallowing up of death in victory. Isa. 27. The power of Satan, "leviathan, the piercing serpent, even leviathan that crooked serpent" is destroyed, and worship established in Jerusalem. Isa. 28 — Isa. 35. give details of all that will happen to the Jews in the last days. They make a covenant with death and with hell, but their covenant will be disannulled. Security is in the Stone laid in Zion, all else will perish. Isa. 29. Judgements are pronounced against Jerusalem under the name of Ariel, 'lion of God'; deliverance comes when at the last extremity, but a far worse judgement, a spirit of blindness, rests on the people. In the day of deliverance the remnant will come to understanding, the scorner being consumed. Isa. 30, Isa. 31. They seek counsel of and trust in Egypt instead of in God. Isa. 32. Christ will reign in righteousness: desolation is followed by restoration. Isa. 33. The attack of a spoiler in the character of Gog (Ezek. 38), but the Lord, having filled Zion with judgement and righteousness, arises and the enemy is destroyed, and Zion is in peace. Isa. 34, Isa. 35. Final judgement pronounced upon Idumaea and other nations (cf. Ps. 83); and the blessings that will succeed the judgement. Isa. 36 — Isa. 39. treat of Hezekiah and Sennacherib. Waiting upon the Lord is enforced. The deliverance wrought is figurative of the outward deliverance there will be from the Assyrian for Jerusalem and the house of David in the last days. Hezekiah's personal history is appended to this, as figurative of the nation's sense of the judgement of God upon them, leading to repentance and recovery, and inward or moral deliverance. Isa. 40 - 43. begin another part of the book. The Messiah is but little introduced: it is rather a question of God and idols. There is comfort for those who have an opened ear. The Lord Jesus, Jehovah's servant and His elect, shall bring forth judgement to the Gentiles. Isa. 44.

169 It will facilitate the understanding of the book if one point out the divisions of the book. Isaiah 1 to 4 is the introduction, and blessing at the end, chapter 1 speaking of the Jews, chapter 2 of the Gentiles. Isaiah 5 is a prophetic discourse which compares the state of the vineyard with that which God had done for Israel at the beginning; interrupted by Isaiah 6, which compares it with the glory of Christ. It is thus God judges His people. The prophet is installed in his work. Isaiah 7 to 9:7 is a prophecy of Immanuel and of the remnant, of Immanuel's land and of the Assyrian when Immanuel is there. Isaiah 9:8 to 12 resume prophecy about Israel. Isaiah 13 to 27 look at the nations and the circumstances of Israel in the last days (Isa. 18) among the nations. Isaiah 28 to 35 are details about Israel, each prophecy closing with a blessing. Isaiah 36 to 39 are a history of Hezekiah and the Assyrian as typical of the dead and risen Son of David, and the Assyrian of the last days, closing with a prediction of the Babylonish captivity. 170 Isaiah 40 to 66 are the restoration of Israel, witness against the idolatry of the nations but idolatrous, and rejected because of rejecting the Messiah. Israel is found at last among the rebellious when Jesus shall come back, the remnant being kept on the earth for the glory of Jehovah.

Of all the prophets Isaiah is the richest in the number of his references to the Christ who was to come, and in the variety of the figures under which He is presented to us. It is evident that it divides into three main sections (1) Isaiah 1-35, chiefly occupied with pronouncing judgment upon Israel and the nations, but with repeated references to Christ, in whom alone is hope of blessing found. Then (2) Isaiah 36-39, an historical section, recording God's deliverance, both national and personal, granted to one of the best kings of David's line; recording also how failure marked him. Then lastly (3) Isaiah 40-66, mainly occupied with predictions concerning the coming Messiah both in His humiliation and in His glory, but presenting it against the dark background of the idolatry of Israel in Isaiah's day, and their rejection of Christ at His first advent.

ISAIAH prophesies in general of all the hopes of the people of God and of the nations in their relations with Israel. The book is divided into two very distinct parts, the first ending with Isaiah 35, the second beginning with Isaiah 40, and an historical portion forming a parenthesis between those two parts. The former part contains the judgment of God on Israel and on the nations; the latter presents the consolation of Israel by sovereign grace and in view of their guilt, first by idolatry, next by the rejection of Messiah, who comes again for their deliverance to the glory of God.