Outline
1. The Lord Is Salvation! (Introduction to Isaiah)
2. Wanted: A Prophet (Isa. 1–6)
A. Solemn call to the universe to come into the courtroom to hear God’s charge against the nation Israel, Chapter 1
B. Preview of the future for Judah and Jerusalem, Chapter 2
C. Present view of Judah and Jerusalem, Chapter 3
D. Another preview of the future, Chapter 4
E. Parable of the vineyard and woes predicted on Israel, Chapter 5
F. Isaiah’s personal call and commission as prophet, Chapter 63. God Is with Us! (Isa. 7–12)
3. God Is with Us! (Isa. 7–12)
G. Prediction of local and far events, Chapters 7—10 . (Hope of future in coming Child)
H. Millennial kingdom, Chapters 11, 12
4. The Burdened Prophet (Isa. 13–23)
I. Burdens of surrounding nations (largely fulfilled), Chapters 13—23
1. Burden of Babylon, Chapters 13, 14
2. Burden of Moab, Chapters 15, 16
3. Burden of Damascas, Chapter 17
4. Burden of the land beyond the rivers of Ethiopia, Chapter 18
5. Burden of Egypt, Chapters 19, 20
6. Burden of Babylon, Edom, Arabia, Chapter 21
7. Burden of the Valley of Vision, Chapter 22
8. Burden of Tyre, Chapter 235. A Refuge from the Storm (Isa. 24–27)
6. Storm Clouds over Jerusalem (Isa. 28–31)
7. Future Shock and Future Glory (Isa. 32–35)
Interlude: King Hezekiah (Isa. 36–39)
8. God Save the King! (Isa. 36–39)
Interlude: “The Book of Consolation” (Isa. 40–66)
9. How Great Thou Art! (Isa. 40–48)
10. This Is God’s Servant (Isa. 49:1–52:12)
11. Climbing Mount Everest (Isa. 52:13–53:12)
12. Promises and Punishments (Isa. 54–59)
13. The Kingdom and the Glory (Isa. 60–66)
Resources
Isaiah - Be Comforted - Wiersbe Google Books
PREFACE
“Isaiah is great for two reasons,” wrote William Sanford LaSor in his fascinating book Great Personalities of the Old Testament (Revell, p. 136): “He lived in momentous days, in critical days of international upheaval, and he wrote what many consider to be the greatest book in the Old Testament.”
“We see Isaiah move with fearless dignity through the chaos of his day,” wrote E.M. Blaiklock, “firm in his quiet faith, sure in his God” (Handbook of Bible People, Scripture Union, p. 329).
At a time when empires were rising and falling and his nation was in peril, it was Isaiah who wrote, “In returning and rest you shall be saved; in quietness and confidence shall be your strength” (30:15, NKJV). And when a new generation faced the arduous task of rebuilding a ruined nation, it was the words of Isaiah the prophet that gave them courage: “But those who wait on the Lord shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint” (40:31, NKJV).
Isaiah is the prophet we need to hear today as he cries out God’s message above the din of world upheaval, “Comfort, yes, comfort My people!” (40:1, NKJV) The English word “comfort” comes from two Latin words that together mean “with strength.” When Isaiah says to us, “Be comforted!” it is not a word of pity but of power. God’s comfort does not weaken us; it strengthens us. God is not indulging us but empowering us. “In quietness and confidence shall be your strength.”
As we study Isaiah’s book, we shall meet not only this outstanding prophet, but also some mighty kings and rulers; and we shall witness the rise and fall of magnificent kingdoms. We shall see God’s people chastened and then restored. But above all else, we shall see the Lord Jesus Christ, God’s “Suffering Servant,” as He does the will of God and suffers and dies for the sins of the world.
My own faith in God has been strengthened as I have walked with Isaiah during the months I was writing Be Comforted. I trust that your faith will also be strengthened as together we listen to the Word ...
THREE
ISAIAH 7–12
God Is with Us!
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts” (8:18).
This statement by the Prophet Isaiah is a key to understanding the meaning of the events and prophecies in this section. In his previous messages, Isaiah focused on the spiritual needs of his people, but in this section he deals with the politicalsituation and the failure of the leaders to trust the Lord. Four symbolic names are involved in Isaiah’s messages, each of them with a very special meaning: Immanuel, Maher-shalal-hash-baz, Shear-jashub, and Isaiah.
1. Immanuel: A message of hope (Isa. 7:1–25)
A promise to King Ahaz (Isa. 7:1–9). These were perilous days for the nation of Judah. Assyria was growing stronger and threatening the smaller nations whose security depended on a very delicate political balance. Syria and Ephraim (the Northern Kingdom) tried to pressure Judah into an alliance against Assyria, but Ahaz refused to join them. Why? Because he had secretly made a treaty with Assyria! (2 Kings 16:5–9) The king was playing “power politics” instead of trusting in the power of God. Syria and Ephraim planned to overthrow Ahaz and put “the son of Tabeel” on the throne, and Ahaz was a frightened man.
The Lord commanded Isaiah to take his son Shear-jashub (“A remnant shall return”) and meet Ahaz as the king was inspecting the city’s water system. Ahaz’s heart had been wavering, and the hearts of his people had been shaking for fear (Isa. 7:2); but Isaiah came with a message of assurance: “Take heed, and be quiet; fear not, neither be fainthearted” (v. 4). How would Ahaz find this inner peace? By believing God’s promise that Judah’s enemies would be defeated. “If you will not believe, surely you shall not be established” (v. 9, NKJV). Faith in God’s promises is the only way to find peace in the midst of trouble. “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (26:3, NKJV).
In God’s eyes, the two threatening kings were nothing but “two smoldering stubs of firewood” (7:4, NIV), who would be off the scene very soon; and they both died two years later. Furthermore, within sixty-five years, Ephraim (Israel, the Northern Kingdom) would be gone forever. Isaiah spoke this prophecy in the year 734 B.C. Assyria defeated Syria in 732 B.C. and invaded Israel in 722 B.C. They deported many of the Jews and assimilated the rest by introducing Gentiles into the land; and by 669 B.C. (sixty-five years later), the nation no longer existed.
A sign to the house of David (Isa. 7:10–16). If Ahaz had believed God’s promise, he would have broken his alliance and called the nation to prayer and praise; but the king continued in his unbelief. Realizing the weakness of the king’s faith, Isaiah offered to give a sign to encourage him; but Ahaz put on a “pious front” and refused his offer. Knowing that he was secretly allied with Assyria, how could Ahaz honestly ask the ...
SIX
ISAIAH 28–31
Storm Clouds over Jerusalem
The name “Jerusalem” means “city of peace,” but throughout its history it has been associated more with conflict than with peace. Even today, Jerusalem is a focal point for concern in the Middle East. “Pray for the peace of Jerusalem,” admonished the psalmist (Ps. 122:6). Why pray for Jerusalem? Why not pray for London or Moscow or Rome? Because when there is true peace in Jerusalem, there will be peace in the whole world (Isa. 52:7; 66:12); so we had better take the psalmist’s words to heart.
Chapters 28–31 record a series of five “woes” (28:1; 29:1, 15; 30:1; 31:1) that focus primarily on Jerusalem. A sixth “woe” is found in 33:1, and interspersed with these “woes” of judgment are promises of restoration and glory. Isaiah is attempting to get the rulers of Judah to stop trusting “power politics” and international treaties and start trusting the Lord.
1. The Lord warns Jerusalem (Isa. 28:1–29)
Like all devout Jews, Isaiah loved Jerusalem, the holy city, the city of David, the place of God’s dwelling (Pss. 122 and 137). But Isaiah saw storm clouds gathering over the city and announced that trouble was coming. It was time for the nation to turn to God in repentance.
He began his message announcing God’s judgment on Ephraim (Isa. 28:1–6). Surely their neighbor’s fall would serve as a warning to the people of Judah and Jerusalem. If Assyria conquered Samaria, then Judah was next on the list. The Northern Kingdom was proud of its capital city, Samaria, that sat like a beautiful crown (or wreath) at the head of a fruitful valley. But their arrogance was detestable to God, for they thought their fortress city was impregnable. Samaria reigned in luxury and pleasure and had no fear of her enemies.
The Lord was also appalled by their drunkenness. To the Jews, wine was a gift from God and a source of joy (Jud. 9:13; Ps. 104:15). The Law did not demand total abstinence, but it did warn against drunkenness (Deut. 21:18–21; Prov. 20:1; 23:20–21, 29–35). The Prophet Amos denounced the luxurious indulgences of the people in both Judah and Samaria (Amos 6:1–7), and Isaiah also thundered against such godless living (Isa. 5:11–12, 22).
A government official in Washington, D.C. once quipped, “We have three parties in this city: the Democratic Party, the Republican Party, and the cocktail party.” Indeed, Washington, D.C. ranks high on the list of cities noted for alcohol consumption. Many people don’t realize that alcohol and nicotine, America’s favorite legal narcotics, do far more damage than all the illegal drugs combined. According to Dr. Arnold Washton, alcohol and nicotine kill 450,000 people annually, while illegal drugs kill about 6,000 (Willpower’s Not Enough, Harper & Row, 1989; p. 13). This does not make illegal drugs acceptable, but it does help us put things in perspective. What hope is there for our affluent, pleasure-loving society that gives lip service to religion and ignores the tragic consequences of sin ...
NINE
ISAIAH 40–48
How Great Thou Art!
In your time we have the opportunity to move not only toward the rich society and the powerful society but upward to the Great Society.”
President Lyndon B. Johnson spoke those words at the University of Michigan on May 22, 1964. Reading them nearly three decades later, I asked myself, “I wonder how the Jewish captives in Babylon would have responded to what the President said?”
A rich society? They were refugees whose land and holy city were in ruins.
A powerful society? Without king or army, they were weak and helpless before the nations around them.
A great society? They had been guilty of great rebellion against God and had suffered great humiliation and chastening. They faced a great challenge but lacked great human resources.
That is why the prophet told them to get their eyes off themselves and look by faith to the great God who loved them and promised to do great things for them. “Be not afraid!” he admonished them. “Behold your God!” (40:9)
Years ago, one of my radio listeners sent me a motto that has often encouraged me: “Look at others, and be distressed. Look at yourself, and be depressed. Look to God, and you’ll be blessed!” This may not be a great piece of literature, but it certainly contains great practical theology. When the outlook is bleak, we need the uplook. “Lift up your eyes on high, and behold who hath created these things … for He is strong in power” (v. 26).
When, like Israel of old, you face a difficult task and an impossible tomorrow, do what they did and remind yourself of the greatness of God. In these eight chapters, the prophet describes the greatness of God in three different areas of life.
1. God is greater than our circumstances (Isa. 40:1–31)
The circumstances behind us (Isa. 40:1–11). As the remnant in Babylon looked back, they saw failure and sin; and they needed encouragement. Four voices are heard, each of them with a special message for these needy people.
(1) The voice of pardon (vv. 1–2). The nation had sinned greatly against the Lord, with their idolatry, injustice, immorality, and insensitivity to His messengers (Jer. 7). But they were still His people, and He loved them. Though He would chasten them, He would not forsake them. “Speak tenderly” means “speak to the heart,” and “warfare” means “severe trials.” “Double” does not suggest that God’s chastenings are unfair, for He is merciful even in His punishments (Ezra 9:13). God chastened them in an equivalent measure to what they had done (Jer. 16:18). We should not sin; but if we do, God is waiting to pardon (1 John 1:5–2:2).
(2) The voice of providence (vv. 3–5). The Jews had a rough road ahead of them as they returned to rebuild Jerusalem and the temple, but the Lord would go before them to open the way. The picture here is of an ambassador repairing the roads and removing obstacles, preparing the way for the coming of a king. The image of the highway is frequent in Isaiah’s prophecy (see 11:16). Of course, the ultimate ...
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TWELVE
ISAIAH 54–59
Promises and Punishments
The Servant obediently finished His work on earth; and today He is at work in heaven, interceding for God’s people (Heb. 7:25; Rom. 8:34). But what are theconsequences of His sacrifice? What difference does it make that He endured all that suffering? To Israel, it means restoration (Isa. 54:1–17); to the Gentile nations, it means an invitation (55:1–56:8); and to rebellious sinners, it means an accusation (56:9–59:21), a warning from the Lord that they need to repent.
1. Restoration for Israel (Isa. 54:1–17)
The image in this chapter is that of Jehovah, the faithful husband, forgiving Israel, the unfaithful wife, and restoring her to the place of blessing. Isaiah has used the marriage image before (50:1–3) and will use it again (62:4). Jeremiah also used it (Jer. 3:8), and it is an important theme in both Hosea (chap. 2) and Ezekiel (chaps. 16 and 23). The nation was “married” to Jehovah at Mt. Sinai, but she committed adultery by turning to other gods; and the Lord had to abandon her temporarily. However, the prophets promise that Israel will be restored when Messiah comes and establishes His kingdom.
What kind of a restoration will it be? For one thing, it is a restoration to joyand therefore an occasion for singing (Isa. 54:1a). Isaiah is certainly the prophet of song; he mentions songs and singing more than thirty times in his book. The immediate occasion for this joy is the nation’s deliverance from Captivity, but the ultimate fulfillment is when the Redeemer comes to Zion and the nation is born anew (59:20).
It will also be a restoration to fruitfulness when the nation will increase and need more space (54:1b–3). The nation had been diminished because of the Babylonian invasion, but God would help them multiply again. At the end of this age, only a believing remnant will enter into the kingdom; but the Lord will enlarge the nation abundantly. Israel may feel like a barren woman, unable to have children; but she will increase to the glory of God. God will do for her what He did for Sarah and Abraham (49:18–21; 51:1–3). The tents will need to be enlarged, and the desolate cities will be inhabited again!
Paul quoted Isaiah 54:1 in Galatians 4:27 and applied the spiritual principle to the church: Even as God blessed Sarah and the Jewish remnant with children, so He would bless the church, though she is only a small company in the world. Paul was not equating Israel with the church or suggesting that the Old Testament promises to the Jews are now fulfilled in the church. If we claim the Old Testament Jewish prophecies for the church, then we must claim all of them, the judgments as well as the blessings; and most people do not want to do that!
Israel’s restoration to her land will also mean confidence (Isa. 54:4–10). Isaiah gives another one of his “fear not” promises (41:10, 13, 14; 43:1, 5; 44:2, 8; 51:7; 54:14) and explains why there was no need for the nation to be afraid. To begin with, their sins ...
Reference Materials
https://oncedelivered.files.wordpress.com/2011/06/isaiah-introduction-and-chapters-1-35.pdf