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Arno Clement Gaebelein

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                         THE PROPHET ISAIAH


     The opening verse of this great book gives us information 
concerning the prophet Isaiah and the period covered by his official 
ministry. "The Vision of Isaiah the son of Amoz, which he saw concerning 
Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz and Hezekiah,
kings of Judah." Of his personal history we know but little. Jewish
tradition claims that he was related to King Uzziah. That he must have 
come from a prominent family may be gathered from the fact that he had 
ready access into the presence of the kings of Judah, Ahaz and Hezekiah, 
and probably also the others. That he was married we learn from the book. 
He had two sons which bore prophetic names. The one was Shear-Jashub (a 
remnant shall return), prophetically indicating that God would leave a 
remnant of His people. The second son was Maher-shalal-hash-baz, which 
means "hasting to the spoil, hurrying to the prey," prophetic of the
coming and threatening invasion of Assyria.

     Nothing else is said of his personal history in the book which 
bears his name nor do we find anything about his death. There is a 
trustworthy tradition that he lived during the reign of Manasseh, also 
that he suffered martyrdom, because he reproved the vices and idolatries
rampant during the reign of that wicked king. This tradition says that 
the mode of his death was by being sawn asunder. (See Hebrews 11:37
which, in case this tradition is true, would apply to Isaiah.) Josephus, 
the great Jewish historian, speaks of the cruel persecutions under the 
reign of Manasseh in the following words: "He barbarously slew all the 
righteous men that were among the Hebrews; nor would he spare the
prophets, for he every day slew some of them, till Jerusalem was 
overflowed with blood."

                         The Times of Isaiah

     Isaiah lived during the eighth century before Christ. This is fully 
confirmed by the chronology of the kings of Judah mentioned in the first
verse of the book. To understand fully the prophecies which he made in 
the name of Jehovah, a good knowledge of the times in which he lived and 
acted as Jehovah's mouthpiece is eminently necessary. We shall enter into 
it a little more fully to help the student of this book.

     Isaiah must have lived to a very old age, for it is quite certain 
that for fully seventy years he exercised his God-given office. Two 
hundred and forty years before Isaiah the kingdom of Israel had been 
divided, after Solomon's apostasy. The glory had departed from both the
kingdom of Israel or Samaria (also called Ephraim), and the kingdom of
Judah. Both had been greatly affected by civil wars and conflicts with 
other nations. The kingdom of Israel sunk deeper and deeper, ruled over 
by a number of depraved kings, who plunged the people into the grossest 
idolatries with the accompanying immoralities, so that God's righteous 
judgment fell upon it first. During the prophetic ministry
 of our prophet the judgment fell on the ten tribe kingdom of Israel. 
About the year 736 B.C., Tiglath-Pileser, the Assyrian king, had killed 
Rezin, the king of Damascus, with whom Pekah the king of Samaria had 
made an alliance. Tiglath-Pileser then invaded the northern kingdom of 
Israel, took many cities in Gilead and Galilee and carried the 
inhabitants into his own country. (See 2 Kings 16:5-9; Amos 1:5, etc.) 
This was the first captivity of Israel. The rest of the inhabitants of 
Samaria, the kingdom of the ten tribes, were carried away by the
successor of Tiglath-Pileser, that is Shalamaneser. (Read about this in 
2 Kings 17:3-18, 1 Chronicles 5:26, and Hosea 8:16). Now, Isaiah's home
was in Jerusalem, the capital of the kingdom of Judah, and he witnessed 
from there the calamity which had come upon the ten tribes.

     Isaiah began his ministry under the reign of Uzziah. He was a good 
king, a worshipper of the Lord, yet he did not remove the places of
idolatrous worship. He had a sad end (2 Kings 15:1-5). He is also called 
Azariah. Chapter 6 in Isaiah tells us that he had his great vision in 
the year when this king died of leprosy.
     The son of Uzziah, Jotham, reigned in his stead. He did not trouble 
himself about the high places and the idolatrous groves, and the 
condition of the nation was that of corruption (2 Kings 15:32-26). He
built cities, castles and towns; he prepared for war in time of peace.
The ancient Assyria had seen its end with Sardanapulus and in its place 
arose the two kingdoms of Assyria and Babylonia. Babylonia soon took the 
lead and Assyria was joined to the Chaldean monarchy. The dissolution of 
the great Assyrian monarchy took place during the reign of Jotham, yet
we have not evidence that Isaiah uttered a definite prophecy during the 
reign of Jotham. He probably did, but we cannot locate it in the book.

     Then came Ahaz, the twelfth king of Judah. He was an ungodly ruler 
and his reign was marked by disaster. (See 2 Chronicles 28; 2 Kings 16.) 
In idolatry such as burning incense in the valley of Hinnom, and burning 
his children in the fire of idol worship, he was as wicked, or almost so,
as his grandson Manasseh. As a punishment the Lord sent the kings of
Syria and Samaria against him. In one day Pekah the king of Syria killed 
a large number of Jews and took 200,000 captive. They were only saved 
from deportation by the intercession of the prophet Obed. The full 
record of this is found in 2 Chronicles 28. Then Ahaz trembled before 
this strong alliance and resolved in calling in the aid of the Assyrian.

     It was at that time that prophet and king met at the waterworks as 
recorded in chapter 7. The prophet assured the wicked monarch that
Jerusalem had nothing to fear from Syria and Samaria, that Jehovah would 
protect Jerusalem. He urged Ahaz to ask a sign, which he refused to do.
Then the Lord gave him a sign, that of the virgin who should conceive
and bring forth a son and call his name Emmanuel. It is a prediction 
concerning the virgin birth of Israel's Redeemer King, the Son of God. 
The thought is this; How can Jerusalem and Judah perish as long as He, 
the Messiah, David's Son and David's Lord, has not come? Isaiah also 
told the king that the menace then threatening would be speedily removed, 
but that his alliance with the Assyrian would bring disaster. But Ahaz,
though he saw a fulfillment of the prophecy concerning the kings of 
Syria and Samaria, did not heed the warning. When an invasion of the 
Edomites and Philistines threatened (2 Chronicles 28:17, etc.), he 
turned again to his old ally, the king of Assyria. He made him costly 
presents. Tiglath-Pileser, as already stated above, conquered the kings 
of Syria and Samaria. Ahaz visited his heathen friend and ally in 
Damascus, and when he saw there a beautiful altar, he sent a model of it 
to Urijah, the priest, in Jerusalem, who constructed one like it, and 
afterward Ahaz used it to commit idolatry and all the abominations which 
go with it. (See 2 Kings 16.) But the prophecy about disaster through 
the Assyrian king was not fulfilled during the lifetime of this wicked
king. It came with Sennacherib's invasion during the reign of the next 
king Hezekiah. He invaded the land but could not touch Jerusalem.

     Hezekiah, the son of Ahaz, was the very opposite to his wicked 
father. He was one of the most godly kings which occupied the throne of
David. He started in with overturning the altars of idolatry and cutting 
down the groves where his predecessors had permitted the wicked 
religious ceremonies of heathendom. Then the temple was renovated. He 
also destroyed the brazen serpent which Moses long ago had made, and 
which had been preserved as an object of idolatry, much as ritualistic 
Christendom worships the literal cross of wood or metal. He restored
furthermore the observance of Passover. After his successful war with 
the Philistines, he decided to cast off the yoke of the Assyrian by not 
paying the tribute which his father Ahaz had promised to pay. Then 
Sennacherib advanced with a large army and spread ruin in every 
direction. Hezekiah fortified Jerusalem and prepared for a siege (2 
Chronicles 22:1-8). Then he sent ambassadors to the Assyrian and sued 
for peace. Sennacherib demanded a large sum of money and gave him 
assurance that the army would be withdrawn (2 Kings 18:13-15). Hezekiah 
agreed and stripped even the temple of its treasures to pay the vast sum.
Then Sennacherib went down to Egypt but was defeated by Tirhaka, king of 
Ethiopia. Maddened by the defeat he approached Jerusalem again, and sent 
messengers from Lachish and demanded its surrender. Hezekiah then spread 
the whole matter before the Lord, in the house of the LORD, and received
the answer that the city was safe. Isaiah's ministry in all this is 
found in the historical portion of his book. When Sennacherib dared to 
advance towards the city, the angel of the Lord slew 185,000 of his men
in one night. It must be remembered that a large portion of the 
prophecies of Isaiah up to chapter 39 are occupied with these events, 
and can only be rightly understood in the light of the history of Judah 
of that period.

                 Concerning the Authorship of Isaiah

     We have stated before that according to Jewish tradition Isaiah
perished by the hands of wicked men by being sawn asunder. Equally
wicked men have "sawn him asunder" in a different way. We mean the
so-called "higher or destructive critics." Did Isaiah really write this 
book? Could it be the work of one man? Are there not evidences of a 
composite authorship? These and other questions have been raised, and 
their answers given by men whose boast is of superior scholarship, of 
greater knowledge than the knowledge of the past generations; men who 
blasphemously assert that their finite brains have absorbed more 
knowledge in these matters than the infinite Lord of Glory, the Lord
Jesus Christ, possessed in the days of His dwelling on earth.

     For some 2,500 years no one ever thought of even suggesting that 
Isaiah did not write the book which bears his name. The criticism of
this book and the denial of this great prophet being the sole author of 
it is a very modern thing. It started with a man by the name of Koppe, 
who attacked, in 1780, the genuineness of chapter 1. He was followed by 
another theologian who expressed doubt as the Isaiah being the author of 
chapters 40-66, generally called the second part of Isaiah. 
Rosenmureller, the notorious Eichorn, the Hebraist Gesenius, Ewald and 
others took a hand in it in sawing Isaiah asunder, each questioning 
certain portions of the book. The great Leipzig professor, Franz
Delitzsch, also joined the band of "scientific butchers," and declared 
that the second part of Isaiah is of post-exilic authorship. This was 
done by him in 1889, and after this with the year 1890 a veritable flood 
of criticism set in, led, by Canon Driver, George Adam Smith, Duhm,
Stade, Hackman, Comill, Cheyne and many others. Their infidel 
discoveries have been readily accepted in this country and are now being
taught in Methodist colleges, in the Union Theological Seminary of New 
York, the Chicago University, in Baptist, Presbyterian and other
denominational institutions. But let it be said that there are also 
scholars just as mature as these critics who stand up for the Isaiahan 
authorship of the whole book. We mention Stier, Weber, Strachey, 
Naegelsbach, Barnes, Bodenkamp, Cobb, Benjamin Douglass, Green, 
Thirtle, and many others.

     The critics have invented a Deutero-Isaiah, that is a second Isaiah, 
who should have written the second part. Then another set of "scholars"
with their scientific microscope discovered that this Deutero-Isaiah 
could not have written everything of this second part; that there was a
third, or Trito-isaiah, who wrote chapters 55-66. They also found out 
with their scholarship that parts were written in Babylon, and other
parts in Palestine. They are still at it, "sawing Isaiah asunder." To 
mention their methods, their hair-splittings, their philological 
objections and their claims would fill pages, and we would, if we were 
to follow it, oblige our readers to examine the inventions of the 
natural, darkened heart of man, which does not believe in God. There are
1,292 verses in the book of Isaiah. Out of these the ultra critics allow 
262 verses to be genuine and the rest, 1,030 verses, are rejected by 

     We repeat here what we say in the studies of Isaiah at the close of 
our analysis and annotations.

     But what does all this mean? It is a denial of what is written in 
the first verse of this book, "The vision of Isaiah, the son of Amoz, 
which he saw concerning Judah and Jerusalem, in the days of Uzziah, 
Jotham, Ahaz and Hezekiah." And if several men wrote this book, if part 
was written during the Babylonian captivity and other parts added after 
the captivity, then this statement with which the book begins is untrue. 
This first verse assures us that the book is a whole, that all we find 
in it is the vision of one man. To deny this breaks down the 
truthfulness of the book and reduces it to the level of common 
literature. This is what the critics have done. But the book of Isaiah 
is quoted in the New Testament. The Jews always believed this book to 
have been written by Isaiah. They held this belief when our Lord was on 
the earth. He Himself read in the synagogue of Nazareth from chapter 61 
which critics deny to be the writing of Isaiah. Quotations from Isaiah 
are frequently found in different parts of the New Testament. Twenty-one
times we read of Isaiah and his words in the New Testament. The phrases
used are the following: "Spoken by the prophet Esaias;" "Fulfilled which 
was spoken by Esaias;" "Well did Esaias prophesy;" "In the book of the 
words of Esaias;" "As said the prophet;" "These things said Esaias;" 
"Well spake the Holy Spirit by Esaias," "Esaias also saith;" "Esaias
saith." This is evidence enough that the Lord and the Holy Spirit 
through the evangelists and the Apostle Paul set their seal to this 
uncontradicted and unanimous belief that Isaiah wrote this book. The 
critics by their methods impeach the testimony of the Lord Himself or 
charge the infallible Lord of Glory to have been limited in His 
knowledge and that He acquiesced in the current traditional belief of 
the Jewish people, knowing better Himself.

     All the arguments of the critics are disproven by the book itself. 
One only needs to study this book and the careful study will bring out
the unanswerable fact of the unity of the book of Isaiah. Only one 
person could have written such a book and that person did not write it 
by himself, but was the mouthpiece of Jehovah. This is the conclusion of 
an intelligent and spiritual study of the book itself. The silly and 
arbitrary restrictions the critics make, that Isaiah could not have 
written certain passages, because it was beyond his horizon, or that he
could not have mentioned Cyrus, the Persian king, by name, over 150 
years before he was born, springs from the subtle infidelity which is at 
the bottom of the destructive criticism, which denies the supernatural 

                         The Message of Isaiah

     The name Isaiah means "Jehovah saves" or "Jehovah is salvation." He
has well been called the evangelical prophet. There are more direct 
quotations as well as indirect allusions to this great book in the New 
Testament than from any other prophetic book. Josephus relates that 
Cyrus, the Persian king, was greatly moved by the reading of the book of 
Isaiah, one of the evidences, that Isaiah was not compiled after the 
exile. In the passage where Josephus speaks of the edict issued by Cyrus 
permitting the Jews to return, he says: "This was known to Cyrus by his 
reading the book which Isaiah left behind him of his prophecies; for 
this prophet has said that God had spoken thus to him in a secret vision, 
'My will is that Cyrus, whom I have appointed to be king over many and 
great nations, send back My people to their own land, and build My 
temple.' This was foretold by Isaiah 140 years before the temple was 
demolished. Accordingly, when Cyrus read this and admired the divine 
power, an earnest desire and ambition came upon him to fulfill what was 
so written." The early church held Isaiah in great esteem and recognized 
its great message. When Augustine had been converted he asked Ambrose 
which book he would advise him to study first. Ambrose told him, "The 
prophecies of Isaiah." All the great men of God, the instruments of the 
Spirit of God like Luther, Calvin, Knox and others acknowledged the 
greatness of this book and its message.

     What Peter says as to the contents of the writings of the prophets 
of God is more true of Isaiah than of any of the other prophetic books
except the Psalms. "The Suffering of Christ and the glory that should 
follow." Isaiah's message reveals the Redeemer and King of Israel. He is
the "Holy One of Israel" mentioned by this title twenty-five times. The 
Redeemer of Israel is Jehovah the Creator. He announced His virgin birth, 
the child to be born of the virgin, the Son given, and reveals the 
titles of that Son (9:6). He describes Him in His lowliness, His 
tenderness, His miracles, as the servant of Jehovah, and above all as 
the sin-bearer in that wonderful fifty-third chapter. But how much more 
Isaiah was permitted to reveal of His glory. He pictures in prophetic 
vision that kingdom which is yet to come, and which will come with the 
return of our Saviour-Lord. The details of His coming, His glory and His 
kingdom are unfolded in the special lecture on this subject which the 
reader finds with the other lectures at the close of the annotations.

     Another great message is the predictions of future glories for and 
blessings for Israel, Jerusalem and the nations. These have been grouped
by us in the third lecture on Isaiah under the following heads: 
  (1) Israel's Restoration to their Land,  
  (2) Israel's Spiritual Blessings, 
  (3) The Blessings for the Land, 
  (4) The Future of Jerusalem,
  (5) The Future Blessings of the Nations, 
  (6) The Blessings for all Creation.

                  The Division and Scope of Isaiah

     The book is an organic whole which proves that it can never be the 
piecemeal work of a number of men who assumed the name of Isaiah. That 
the language of the second part differs so much from the style of the 
first is no argument against the unity of the book at all. The style 
changes according to the character of the prophecy. "His style is suited 
to the subject and changeth with it. In his denunciations and 
threatenings, he is earnest and vehement; in his consolations, he is 
mild and insinuating. He so lives in the events he describes that the 
future becomes to him as the past and present" (Hengstenberg). If we 
believe that Isaiah was but the mouthpiece of Jehovah, that he wrote 
under the guidance and direction of the Holy Spirit, as He moved him and 
put the words into his pen, all difficulties disappear. But as we have
already stated the scope of the book is conclusive evidence of both, the 
inspiration of the book and its Isaiahic authorship.

     There are two great sections first of all. The one, chapters 1-35, 
contains the earlier prophecies. Chapters 40-66 the later prophecies. 
Between these two portions is a historical parenthesis contained in 
chapters 36-39.

     in the earlier prophecies judgments are announced upon Jerusalem, 
Judah and upon nations, while blessings of the future are also given, 
but they take a secondary place. In the later prophecies we likewise 
read of judgments but the major portion reveals the glories and 
blessings of the future.

     In the earlier prophecies the Assyrian invasion as it took place is 
announced, giving at the same time a prophetic forecast of a future 
invasion from the north in the time of the end. In the later prophecies
the Assyrian is no longer mentioned. The Babylonian captivity announced 
in the thirty-ninth chapter is seen by the prophet as past and he 
predicts the return and beyond that the return of the remnant from the
greater dispersion and the final glory of the kingdom with the coming of 
the King.

     We shall now give the scope and division of these books.

          I.   THE EARLIER PROPHECIES (1-35)

     1. Prophecies under the Reign of Uzziah, Jotham and Ahaz (1-12)
     2. The judgment of the Nations and the Future Day of Jehovah (13-27)
     3. The Six Woes. Judgment Ruins and Restoration Glories (28-35)

     Each section of the earlier prophecies foretells great judgments 
but each section ends with the vision of a regathered and restored 

               THE HISTORICAL PARENTHESIS (36-39)

          II.  THE LATER PROPHECIES (40-66)

     1. In Babylon: Deliverance Promised through Cyrus (40-48)
     2. The Servant of Jehovah: His Suffering and His Glory (49-57)
     3. Jewish History in the Endtime: The Glory of Israel and of the 
        Coming Age (58-66)

     Each section begins with a chapter which is the key to the whole 
section. Each concludes with a description of the two classes which 
compose the nation especially in the last days, and that there is no 
peace for the wicked but punishment.

                    Analysis and Annotations

     The reader will find that every chapter has been analyzed as to its 
contents. We have not made copious annotations, because the three
lectures on the book of Isaiah as found at the close of the analysis 
cover the contents of this book in such a manner that detailed 
annotations for a study of the book can be omitted. We suggest that all 
who desire to study this
great prophecy in a closer way read carefully the introduction, and 
after that the three lectures on "The Scope of Isaiah," "The Messianic
Predictions" and "Future Glories and Blessings." These lectures should 
be carefully studied and every passage should be looked up. After this 
has been done, take up the book section by section and follow the 
analysis we give and consult the lectures whenever needed.

               I.   THE EARLIER PROPHECIES (1-35)

     1. Prophecies under the Reign of Uzziah, Jotham, and Ahaz (1-12)

                             CHAPTER 1

     Jehovah's Case Against Judah and the Promise Of Restoration

     The title of the book and contents (1:1)
     The moral and religious decline of the nations (1:2-15)
     Jehovah's exhortation and appeal (1:16-20)
     The result of obstinate refusal (1:21-24)
     The promise of restoration (1: 25-3 1)

     The promised restoration of Jerusalem is still future. The 
"afterward" when the earthly Jerusalem is to be called "The City of 
Righteousness" refers to the second coming of Christ. Compare with 
Jeremiah 33:14-26.

                              CHAPTER 2

           Zion's Future Glory and the Day of Jehovah

     The glories in the latter days (2:1-4)
     Exhortation to walk in the light (2:5)
     The corruption of the people (2:6-9)
     The day of Jehovah (2:10-22)

     The vision of verses 1-4 is altogether future. When Israel is 
converted and in possession of the land, when once more a house of 
Jehovah will stand in Israel's land, then this great prediction will be 
fulfilled. Compare with Micah 4:1-5. The Day of the Lord (Jehovah) is 
the day of His visible manifestation to deal with the earth in judgment. 
Compare with Isaiah 24, etc., Zephaniah 1.

                              CHAPTER 3

         judgments upon the Rulers and the Daughters Of Zion

     The judgment against the rulers (3:1-7)
     Jerusalem's sad condition (3:8-9)
     Jehovah's message (3:10-15)
     The worldliness of the daughters of Zion (3:16-23)
     Their humiliation in judgment (3:24-4:1)

     This chapter describes the corrupt conditions among the professing 
people of God in Isaiah's day. A similar corruption and worldliness 
prevailing in our age demands divine judgment.

                              CHAPTER 4

                 Zion's Future Cleansing and Glory

     Israel regathered and cleansed (4:2-4)
     Jehovah's visible glory revealed (4:5-6)

     The Branch of the Lord (Jehovah) is the Lord Jesus Christ. After 
judgment has been executed cleansing is promised and glory is 
established on Mount Zion.

                              CHAPTER 5

              The Song of the Vineyard and the Six Woes

     The song of the vineyard and Jehovah's lament (5:1-4)
     The judgment upon the vineyard (5:5-7)
     The wild grapes (5:8-23)
       First woe against covetousness (5:8-10)
       Second woe against fleshly lusts (5:11-17)
       Third woe against mockers (5:18-19)
       Fourth woe against moral insensibility (5:20)
       Fifth woe against conceit (5:21)
       Sixth woe against lawlessness (5:22-23)
     Jehovah's anger and the invader announced (5:24-30)

     Compare the song of the vineyard with Matthew 21:33-44. The wild 
grapes of Israel fully correspond to the wild grapes of nominal 
Christendom. "If God spared not the natural branches, take heed lest He 
also spare not thee" (Rom. 11:21).

                              CHAPTER 6

               The Prophet's Vision and New Commission

     The time of the vision (6:1)
     Jehovah of hosts (6:2-4)
     The prophet's woe (6:5)
     The cleansing (6:6-7)
     "Here am I. Send me." (6:8)
     The new commission (6:9-10)
     The limitation of the judgment (6:11-13)

     Note the eight steps: vision, conversion, self-judgment, cleansing, 
self-surrender, communion, commission, intercession. This vision is the 
glory of Christ (John 12:41). The fulfillment of the hardening judgment 
of the nation, the blinding of their eyes did not set in completely in 
Isaiah's day. Study carefully Matt. 13:14-15; John 12:39-41; Acts
     However, Israel's blindness is not permanent.

                              CHAPTER 7

                    The Prophet before King Ahaz

     The king in trouble (7:1-2)
     Isaiah sent and his message (7:3-9)
     A sign offered and refused (7:10-12)
     The sign: The virgin birth (7:13-16)
     The advent of the Assyrian (7:17-25)

     Study carefully the historic setting of this chapter and 2 
Chronicles 28:1-27. See lecture on "Messianic Predictions." In verse 14 
the virgin birth of Christ is announced. Much of the controversy is 
around the word "virgin" (almah), which the critics declare does not 
mean a virgin but a young married woman. However, they err. In Genesis 
24:43, Exodus 2:8, Psalm 68:25, Song of Solomon 1:3, etc., the same word 
is used, and it means "virgin" in these and other passages. The 
Septuagint, a Greek translation of the Old Testament made some 300 years
B.C., translates the Hebrew "almah" with "pardenos," the Greek for 
virgin. Matthew 1:23 confirms this Messianic prediction.

                              CHAPTER 8

       Jehovah's Word Through Isaiah and the Assyrian Announced

     The divine instruction and Maher-shalal-hash-baz (8:1-4)
     The Assyrian to come (8:5-8)
     The answer of faith (8:9-10)
     A word to the faithful remnant (8:11-20)
     The coming great distress (8:21-22)

     The names are significant. Isaiah heard the word 
"Maher-shalal-hash-baz," and then is told to call his newborn son by 
this name. The name means "swift for spoil, hasty for prey." Isaiah's
other son was named "Shear-Jashub," 
which means "a remnant shall return."
The names of the sure witnesses are equally full of meaning. Urijah 
(Jehovah is light), Zechariah (Jehovah remembers), and Jeberechiah 
(Blessed of Jehovah).

     Verses 14 and 15 are deeply interesting. It is the rejection of 
Immanuel, Christ. Compare with chapter 28:16 and read the following 
passages: Luke 2:34, 20:18; Matthew 21:44; Rom. 9:32, 33; 1 Pet. 2:8.

     Also note the quotation of verse 18 in Hebrews 2:13. The great 
distress is a description of what awaits apostate Israel.

                              CHAPTER 9

            The Message of Hope Concerning Israel's Future
                     and the Impending Judgments

     The Messiah, His Name, His rule, His kingdom (9:1-7)
     Judgment upon Israel (9:8-12)
     The impenitent nation (9:13-17)
     The wrath of Jehovah (9:18-21)
     Unrighteous judges and three questions (10:1-4)

     Matthew 4:12-16 quotes the opening verses of this chapter. This 
applies to His double advent. The first and second coming of the Lord
are wonderfully blended together in verses 6-7. The nation in 
impenitence and God's wrath against them has had its past and present 
fulfillment. It is not yet exhausted. It looks forward to the coming day 
of wrath.

                              CHAPTER 10

     The Assyrian, His invasion of Immanuel's land, and His end

     The first four verses belong to the preceding chapter.
     A description of the Assyrian enemy (10:5-11)
     The overthrow of his army announced (10:12-15)
     The punishment (10:16-19)
     The return of the remnant (10:20-23)
     The faithful remnant comforted (10:24-27)
     The Assyrians march against Jerusalem (10:28-32)
     Jehovah's intervention (10:33-34)

     This is an interesting and important chapter. The Assyrian enemy 
was used by God to punish his people. In chapters 7 and 8 his coming
was announced. In this chapter we read a fuller description of this 
great troubler and how he invaded the land of Israel. God addresses him
as the rod He uses in anger against His people. While all this had a 
past fulfillment a similar invasion of the land of Palestine will be 
enacted before the times of the Gentiles close and the King of Kings 
appears. The Assyrian of the end time comes from the North; therefore he 
is called in Daniel's prophecy "the King of the North." Antiochus
Epiphanes is a type of this final outward foe of Israel. Study carefully 
with this chapter Isaiah 14:24-25; Isaiah 30:31-33; Micah 5:1-7; Daniel
8:23-26; 11:40-45; Psalm 74:1-10; Psalm 89. Jehovah shall suddenly make 
an end of him. Verses 33-34 compare with Daniel 11:45.

                              CHAPTER 11

                   The Coming King and His Kingdom

     The King: Who He is and what He will do (11:1-5)
     The peace and blessing He brings (11:6-10)
     The gathering of scattered Israel (11:11-16)

     It is a great vision of the future which this chapter unfolds. The 
critics deny that the blessed Person mentioned in the opening verses is
our Lord Jesus. They think Hezekiah or Josiah is meant. 2 Thess. 2:8 
shows that it is our Lord. Link verses 1-5 with chapter 9:6-7. Again His
coming in humiliation and His coming in exaltation are here interwoven. 
We behold His reign in righteousness. Verses 6-10 need not to be
spiritualized, as it is so often done. Romans tells us (8:18-23) that a 
literal groaning creation, travailing together in pain until now, will 
be delivered of its groans and curses. The hour of deliverance strikes 
with the "manifestation of the Sons of God." However, this manifestation
does not take place till the Lord is manifested the second time. In the 
coming kingdom to be established on earth and ruled over by the King
from above, creation will be put back into its original condition.

     Israel's regathering will be from a worldwide dispersion. It will 
be "the second time." It does not and cannot mean the return from 
Babylon, but the return from their present exile of almost 2,000 years.

                              CHAPTER 12

                      Israel's Salvation Hymn

     When Israel will sing (12:1)
     What Israel will sing (12:2-3)
     To whom Israel will sing (12:4-5)
     The Holy One in the midst (12:6)

     It is Israel's future song of praise for salvation. Read in this 
light what a wonderful meaning this little chapter has. The song will be 
sung by the delivered and blessed remnant "in that day." In what day? 
When the Lord arises to judge; when He is manifested in His glory; when 
He brings back the captivity of His people.

               2. The judgment of the Nations and the
                   Future Day of Jehovah (13-27)

                              CHAPTER 13

                        The Burden of Babylon

     Jehovah's call to the judgment of Babylon (13:1-5)
     The day of Jehovah: When Babylon falls (13:6-16)
     Babylon overthrown (13:17-22)

     The great judgments announced in this part of Isaiah were only 
partially fulfilled in the past. The great Babylon which came into 
existence as the mistress of the world after this prophecy had been 
given, fell by the Medes (verse 17 and Daniel 5). The judgment of this 
Babylon is meant here first. But the Babylon of the past is the type of 
a Babylon of the future, another mistress of the ecclesiastical and 
commercial world. It is yet to appear in its final form (Rev. 17-18). 
Its fall comes in the day of the Lord. This great day is described in 
verses 6-16 in this chapter.

                              CHAPTER 14

          Israel's Restoration and Blessing After Babylon is
                  Fallen and the Burden of Philistia

     Israel's restoration and exaltation (14:1-2)
     The proverb against the king of Babylon (14:3-11)
     The triumph over Lucifer (Satan) (14:12-20)
     Babylon's destruction (14:21-23)
     The Assyrian broken (14:24-27)
     The burden of Philistia (14:28-32)

     When the last great Babylon is overthrown the Lord will remember 
His people and Jerusalem in mercy. He will then set His people in rest
in their own land. The king of Babylon here in this chapter is not 
Nebuchadnezzar, nor his grandson Belshazzar, but the final great king of
Babylon. It is the little horn of Daniel 7, the great political head of 
the restored Roman empire. Behind this final king of the times of the
Gentiles looms up Satan, who energized that wicked and false king. The 
description of him who was "Lucifer," the light-bearer, and his fall is 
of deep interest.

                              CHAPTER 15

                          The Burden of Moab

     The Destruction Announced (15:1-9)

                              CHAPTER 16

                     The Burden of Moab Continued

     God's call to Moab to repent (16:1-5)
     Moab's pride and judgment (16:6-14)

     The fifteenth and sixteenth chapters form one prophecy. Moab's land 
bordered on the land of Israel. The historical facts concerning Moab may 
be studied and followed through the following passages: First Samuel 
14:47; Second Samuel 8:2; Second Kings 1:1; 3:4; Second Chronicles 20; 
Second Kings 8:20; 24:2. Moab's sin and judgment are frequently mentioned 
by the prophet. See Amos 2:1-3. A great past judgment of Moab's is 
described in 15:1-9. The call in chapter 16:1 to send a lamb has nothing 
to do with Him who is "the lamb of God." The exhortation becomes clear 
by reading Second Samuel 8:2 and Second Kings 3:4, 5. Christ, however, 
is in view in verse 5, chapter 16. A remnant of Moab is to be left and
in the time of the end we find Moab mentioned again. Read Isaiah 11:14 
and Daniel 11:41. The final ruin of Moab is described in Isaiah

                              CHAPTER 17

           The Burden of Damascus and Judgment upon Ephraim

     Damascus to be a ruinous heap (17:1-3)
     Judgment upon Ephraim (17:4-11)
     Woe to the enemies of Israel (17:12-14)

     Damascus was the ancient city of Syria, mentioned for the first 
time in Gen. 15. Syria and Ephraim had made common cause against the 
house of David. Tiglath-pileser, King of Assyria, executed the judgment 
upon Damascus and made of it a ruinous heap. But the judgment is also 
future. And the enemies of Israel, which trouble His people, will be 
troubled "in that day." It is a solemn word with which this chapter 
closes, "This is the portion of them that spoil us, and the lot of them
that rob us."

                              CHAPTER 18

                   When Israel Will be Brought Back

     The land beyond the rivers of Ethiopia (18:1)
     The ambassadors sent (18:2)
     The trumpet blown and Jehovah's Message (18:3-6)
     Israel restored to Mount Zion (18:7)

     An interesting prophecy concerning a nation of great power, which 
will be used in the bringing back of God's ancient people.

                              CHAPTER 19

                            The Burden of Egypt

     The judgment announced (19:1-15)
     Egypt blest with Israel in the last days (19:16-25)

     Egypt has passed through many judgments. Hundreds of years after 
the divine predictions had been given the Word of the Lord was 
accomplished. The final judgment upon Egypt comes in that day when the 
Lord appears in visible glory. Egypt will come, like other nations, to 
the front once more at the close of the times of the Gentiles. But mercy 
is also in store for Egypt. Egypt will be called "His people." When the 
Lord smites Egypt that land will return to Him. It will then be lifted 
out of the dust and receive a place of blessing only second to that 
which Israel will enjoy.

                              CHAPTER 20

               The Near-Punishment of Egypt by Assyria

     Isaiah walks naked and barefooted (20:1-2)
     The meaning of his action (20:3)
     Egypt punished by Assyria (20:4-6)

     A strong party in Jerusalem looked to Egypt for help from the 
threatening Assyrian invasion. This prophecy shows the utter 
hopelessness of expecting help from Egypt. The victory of Assyria over 
Egypt is predicted.

                              CHAPTER 21

     The Burdens of the Desert of the Sea, of Dumah, and Arabia

     The burden of the desert of the sea (Babylon) (21:1-10)
     The burden of Dumah (21:11-12)
     The burden upon Arabia (21:13-17)

     The fall of Babylon is predicted, for Media is mentioned. This event 
was over two centuries in the future. Isaiah beholds the Persian hosts 
advancing. Such is prophecy, "history written in advance."

                              CHAPTER 22

           The Burden of the Valley of Vision (Jerusalem)

     Jerusalem's deplorable state (22:1-4)
     The invading armies (22:5-7)
     The siege and the calamity (22:8-14)
     Shebna (22:15-19)
     Eliakim (22:20-25)

     This is another intensely interesting prophecy. Jerusalem has 
passed through many sieges and at last in part the prophecy has been 
fulfilled. But there is another siege of Jerusalem impending. It will 
come after the message of the fall of the final Babylon. See Zechariah 
14. Still more interesting are Shebna and Eliakim, mentioned in this 
chapter. Shebna, the proud one, is the usurper, the type of the
Antichrist. Eliakim is the type of Christ, He whose right it is to reign.
It is Christ displacing Antichrist, which is seen in verses 15-25. 
Compare 22:22 with Rev. 3:7.

                              CHAPTER 23

                         The Burden of Tyre

     Tyre's great disaster (23:1-5)
     The complete overthrow (23:6-14)
     Tyre's future restoration and degradation (23:15-18)

     Tyre typifies the commercial expansion and glory of the world. 
Behind this commercial glory stands Satan, the god of this age. Read 
Ezekiel 28:11-19. Nebuchadnezzar carried out judgment upon Tyre (Ezek. 
29:17-18). A revival of Tyre is also predicted. We call attention to a
statement in the beautiful Forty-fifth Psalm, a millennial Psalm. When 
the King appears, surrounded by His own, "The daughter of Tyre shall be 
there with a gift" (Ps. 45:12). It is what is indicated in Isaiah's 
vision, "And her merchandise and her hire shall be holiness to the Lord."

                              CHAPTER 24

                         The Day of Jehovah

     Jehovah dealing with the earth (24:1)
     All classes affected (24:2)
     The Desolations described (24:3-12)
     The Jewish Remnant during the trouble (24:13-20)
     The punishment of the high ones and kings (24:21-22)
     Jehovah's reign in Mount Zion and Jerusalem (24:23)

     A marvellous chapter. Not a word of it has ever been fulfilled. The 
great day of Jehovah is that day of which Isaiah speaks in chapter 
2, Zephaniah in chapter 1, Zechariah in chapters 12-14 and every other 
prophet. It is the day of 2 Thess. 1:7-10.

     Notice that chapters 24-27 are a continuous prophecy. To break them 
into chapters has been a mistake. Study the phrase "in that day." Find 
what Jehovah will do in the day of His manifestation. He will judge and 
He will bless. Singing begins in that day.

     The high ones in verse 21 are the wicked spirits in the heavenly 
places (Ephesians 6). The Kings on earth are the Kings mentioned in 
Psalm 2 and Rev. 19:19. Their visitation after many days will be a 
visitation of judgment and not of blessing.

                              CHAPTER 25

          Israel's Praise and the Blessings of the Kingdom

     The praise of the delivered nation (25:1-5)
     The blessing for all nations during the Kingdom (25:6-8)
     Israel rejoicing after waiting (25:9)
     Moab and Israel's enemies judged (25:10-12)

     In the foreground of this chapter stands another hymn of praise, 
which redeemed Israel will sing in "that day." Jehovah has done 
wonderful things for His people. Compare with chapter 12:5; Psalm 46:8-9, etc.

     The blessings for all nations are described in verses 6-8. The 
mountain is Zion (Isaiah 4:5-6, Psalm 132:13-14). From there the streams 
of blessing will gush forth. Then "all the ends of the earth shall 
remember, and turn unto the Lord, and all the kindreds of the nations 
shall worship before thee" (Ps. 22:27). Darkness will be removed and all 
tears wiped away. All this does not relate to the eternal state, but to
conditions on the earth.

                              CHAPTER 26

                          Judah's Glory Song

     Praise for Jehovah's faithfulness and mercies (26:1-6)
     The experiences of waiting during the night (26:7-11)
     The assurance of peace and deliverance (26:12-18)
     Assurance of restoration and preservation (26:19-21)

     We call attention to verses 12-21. Annihilationists base upon these 
words the evil doctrine that the wicked are not raised, but destroyed.
The fact, however, is that verses 13 and 14 do not teach a physical 
resurrection. The teaching is that the lordship of other nations over 
Israel is forever gone. No other lords will ever rise again to domineer 
over Israel.

     Death and resurrection are often used in the Old Testament as 
symbols of Israel's national death and national resurrection. See Hosea 
6:2; Ezekiel 37; Daniel 12:2 and verse 19 of the present chapter.

                              CHAPTER 27

        Israel's Enemies Overthrown and the Great Restoration

     Assyria, Babylon and Egypt punished (27:1)
     What Jehovah has done and will do (27:2-11)
     The vineyard established and the glorious consummation (27:12-13)

     This is a fitting finale to the second section of this book. 
Israel's chief enemies are indicated by the leviathan, the serpent and 
the dragon. Behind them stands the serpent and the dragon, Satan. When 
these enemies are overthrown and Satan is bound then "Israel shall 
blossom and bud, and fill the face of the world with fruit."

     The last word tells of Israel's literal regathering under the 
blowing of the trumpet (Matt. 24:31) and their future worship in 
Jerusalem. The ending of the first and second sections are
alike. They reveal Israel's future glory and blessing.

           3. The Six Woes of the Prophet, Judgment Ruins 
              and Restoration Glories to Come (28-35)

                              CHAPTER 28

              The First Woe and the Message of Assurance 

     Ephraim addressed (28:1-6)
     Jerusalem equally corrupt and guilty (28:7-8)
     The prophet mocked (28:9-10)
     The prophet's answer (28:11-13)
     Their covenant with death (28:14-15)
     The message of assurance (28:16-22)
     How Jehovah judges (28:23-29)

     The first woe is directed against the ten tribes, Ephraim. The 
judgment is that which fell upon them through the invasion of 
Sennacherib. Yet glory is also in store for the scattered, so-called,
lost tribes. A remnant will return. Verse 5 describes this glory.

     The prophecy here and in the subsequent chapters was not by any 
means fulfilled when the Assyrian came into Israel's land. Its greater
fulfillment is in the future, when the Assyrian once more invades 
Israel's land. See chapter 10. The covenant with death and agreement
with hell (verse 15) must be compared with Daniel 9:27. It is the time
when the apostate Jewish nation enters into a covenant with the coming 
prince and worships Antichrist. This verse and the message from the Lord 
in verses 16-22 are deeply interesting.

                              CHAPTER 29

            The Second Woe Against Ariel and the Third Woe

     The fall of Ariel (Jerusalem) predicted (29:1-4)
     Their enemies dealt with by Jehovah (29:5-8)
     The people's condition: Blinded and religious formalists (29:9-14)
     The third woe (29:15-16)
     In that Day: joy and blessing for the meek and iniquity punished 

     Ariel means "the lion of God." It is one of the names of Jerusalem. 
A great siege of Jerusalem is predicted. Neither Sennacherib's invasion 
nor the siege of Jerusalem by the Romans accomplished this prophecy. At 
the end of this age the King of the North (Assyrian) and confederate 
nations with him will besiege Jerusalem. Of this the chapter gives us 
the history. Sennacherib's army is a type of the King of the North. Read 
again chapter 10 and study with this chapter before us Zechariah 12-14; 
Micah 4:11; 5:4-15, and especially the last part of Daniel 11. After 
that last siege of Jerusalem "that day" will bring blessing for the 
faithful and punishment for the wicked.

                              CHAPTER 30

              The Fourth Woe Against Alliance With Egypt

     The alliance and its failure (30:1-7)
     The written table against the rebellious people (30:8-14)
     Jehovah's word of encouragement (30:15-17)
     The nation blest and restored (30:18-21)
     Idolatry ceases and the land restored (30:22-26)
     The accomplishment by the coming of the Lord (30:27-33)

     While this chapter had a significance, like all these prophetic 
utterances, for the people in Isaiah's day, its complete revelation can
only be grasped in the light of what is yet to come. The Jewish people 
have never yet possessed the blessings of verses 18-20. These will come
as a result of the second coming of Christ. See verse 30.

                              CHAPTER 31

           The Fifth Woe Against Them that Go Down to Egypt

     The Egyptian Alliance condemned again (31:1-3)
     Jehovah promises to deliver Jerusalem (31:4-9)

     All looks forward towards the future. It is Jerusalem's glorious 
future. The Lord will deliver it; He will preserve it (verse 5).

                              CHAPTER 32

                    The Coming King and His Kingdom

     The King and His rule (32:1-8)
     The careless women addressed (32:9-12)
     The judgment of the land and the city (32:13-14)
     The hope of the future (32:15-20)

     The connection with the previous chapter is obvious. In chapter 
31:4-9 the coming of the Lord for the deliverance of His people and the
punishment of their enemies is predicted. "So shall the Lord of Hosts 
come down to fight Mount Zion and the hill thereof." And now in the 
beginning of chapter 32 the coming King and His righteous reign is 
revealed. The King is the Man Christ Jesus, "a hiding place from the 
wind and a cover from the tempest."

     Verses 13-14 describe once more the judgment which rested upon the 
land and the city. But it is not permanent. "Until the Spirit be poured 
upon us from on high." This great outpouring of the Spirit connected 
with the restoration of Israel's land has not yet taken place. It comes 
in that day. Read Joel 2.

                              CHAPTER 33

        Sixth Woe Against the Assyrian and What Is to Follow

     The judgment announced (33:1)
     The prayer of the faithful remnant (33:2-6)
     The judgment executed (33:7-13)
     The judge in the midst of Zion (33:14-16)
     The King beheld in His beauty (33:17-23)
     Healing and forgiveness the result of the coming of the King (33:24)

     This is the last mention which is made of the Assyrian apart from 
the historical chapters. Here again the judgment of the final Assyrian 
is in view. When the Lord arises and is exalted the judgment of the last 
great enemy of Israel will be executed. This judgment scene is described
in verses 9-13. The prayer of the faithful remnant is recorded in verses 
2-6. The remnant is that portion of the nation which holds to Jehovah 
and His word in the last days. Their prayer will be answered by the King, 
whom they shall see in His beauty. What Zion will be then and what the 
Lord will be to His earthly people is seen in the rest of the chapter.

                              CHAPTER 34

                          The Day of Jehovah

     Addressed to the world: Jews and Gentiles involved (34:1)
     The shaking of the earth and the heavens (34:2-8)
     The day of vengeance (34:9-17)

     This is one of the darkest chapters in the Bible. A worldwide 
judgment is described such as has never taken place in the history of 
the world. The indignation of the Lord is then upon all nations and upon 
their armies. Like chapter 33, it tells of the great judgments to come.

                              CHAPTER 35

                  Restoration Glory and the Kingdom

     Creation blest and the glory of the Lord revealed (35:1-2)
     The spiritual and material blessings of the kingdom (35:3-9)
     The return of the ransomed of the Lord (35:10)

     What follows the great judgments of the day of Jehovah, when our 
Lord Jesus Christ is revealed from heaven in flaming fire, is now 
brought forward in this final chapter of the first great part of 
Isaiah's vision. The unscriptural view, that the coming of the Lord in 
judgment means the complete end of the world, is once more answered. 
After judgment ruin comes restoration glory. What that glory is we find 
in this chapter. Read it carefully and also the "Studies in Isaiah" 
which follow this analysis. The last verse shows the ransomed of the 
Lord returning to Zion, delivered from sorrow and sighing, filled with 
joy and singing salvation songs. It is the bringing back to their own 
land of a delivered people.

     A brief word of review. Each section of Part I, chapters 1-35,
foretells great judgments. Judgments upon Jerusalem, the land of Judah, 
the nations, the whole world. These visions were not at all fulfilled in 
the past judgments. The day of the Lord ("in that day" ba yom hahu, a
phrase so often used by Isaiah) will bring these threatened judgments. 
But there are the predictions of restoration and blessing, which always
follow that day. Each of the three sections end with the vision of a 
regathered and restored people, brought back to their land. The scope
is perfect because it is divine.

                 THE HISTORICAL PARENTHESIS (36-39)

     The center of the book of Isaiah is a brief but deeply interesting 
historical account of events during the reign of King Hezekiah. His name 
is mentioned not less than thirty-one times in these chapters. His great 
works in reformation and otherwise are recorded in 2 Kings 18:4-7, 
2 Chronicles 29-30:5-22, 2 Kings 20:20. From Proverbs 25:1 we learn that 
he was a great lover of the Word of God, for he had it copied, perhaps
by many scribes. He was 25 years old when he ascended the throne and 
reigned 29 years, 727-699 B.C. No doubt he was one of the greatest 
kings of Judah.

     The events recorded in these chapters are not put together 
chronologically. The king's sickness, prayer and recovery occurred 
before the attempts of Sennacherib to take Jerusalem and the subsequent 
complete overthrow of the Assyrian hosts. This arrangement has its
meaning. These historical chapters are designed for an appendix to the 
earlier prophecies (1-35) and for an introduction to the later 
prophecies (40-66). The Assyrian enemy is repeatedly predicted in the 
earlier prophecies. Indeed he is seen as the enemy of God's people, the 
rod of God's anger to punish His disobedient people. How the Assyrian 
came and the angel of the Lord smote the camp is therefore put first, 
because it is related to the first prophecies of Isaiah. In connection 
with Hezekiah's pride in chapter 39 the future Babylonian captivity is
announced. The later prophecies look upon the people as in Babylon, 
assuring the remnant of restoration, not alone from the dispersion in
Babylon but the future great restoration, the regathering from all

     We give a brief analysis of these four chapters and leave it to the 
reader to gather up the blessed lessons of confidence in God, 
dependence upon Him, of prayer, as well as others, in which these 
chapters abound.

                              CHAPTER 36

                         The Threatening Enemy

     The Assyrian invasion (36:1-3)
     Rabshakeh's mockery (36:4-10)
     Eliakim, Shebna, and Joah's Request (36:11)
     Rabshakeh's address in Hebrew defying God (36:12-20)
     The silence of the people (36:21)
     The terror of Eliakim, Shebna, and Joah (36:22)

                              CHAPTER 37

                Hezekiah in the House of the Lord and
                    Sennacherib's Second Attempt

     Hezekiah's humiliation and Isaiah sent for (37:1-5)
     The message from the prophet (37:6-7)
     Rabshakeh's letter (37:8-13)
     Hezekiah's prayer (37:14-20)
     The prayer answered (37:21-35)
     The army of Sennacherib judged (37:36)
     The judgment upon Sennacherib (37:38)

                              CHAPTER 38

                   Hezekiah's Sickness and Healing

     Isaiah's startling message (38:1)
     Hezekiah's prayer (38:2-3)
     The prayer heard and the sign (38:4-8)
     The king's sorrow and joy, a psalm of praise (38:9-20)
     The remedy for the recovery (38:21-22)

     The message of approaching death startled the king because at that 
time he had no son. If he had died what then would have become of the 
Messianic hope through the house of David? Beautiful it is to hear the 
Lord say through Isaiah, "Thus saith the Lord, the God of David, thy 
father." Before that Isaiah gave him the message "For I will defend this 
city to save it for Mine own sake and for My servant David's sake.

                              CHAPTER 39

                      Hezekiah's Self-Exaltation

     The ambassadors of Merodach-baladan (39:1)
     Hezekiah's boasting (39:2)
     Isaiah's inquiry (39:3-4)
     The Babylonian captivity announced (39:5-7)
     Hezekiah's submission and comfort (39:8)

     The prediction of Isaiah of the Babylonian captivity, fulfilled 
through King Nebuchadnezzar about 100 years after these words were
spoken, is startling. The reader will bear in mind that the Assyrian was 
not yet overcome, for the sickness and self-exaltation of Hezekiah
preceded the judgment of Sennacherib's army. The Assyrian and not 
Babylon was the threatening enemy. God's Spirit alone could enable
him to make such a prediction.


     Like the first part this second part of Isaiah has three sections. 
The three sections of the first part revealed the judgments to come upon
the Jewish people, Jerusalem, the nations and the earth. The three 
sections of the second part reveal the great blessings in store for the 
people of Israel, Jerusalem, the nations and the earth, after the 
judgments are passed. These sections give the past, present, and the 
future history of the Jewish people.

     In the first section (40-48) they are seen prophetically in Babylon, 
but about to be delivered and brought back to the land. Cyrus is
predicted as the chosen instrument. However, this section looks also 
beyond the return of the remnant from Babylon. Their present dispersion 
and coming restoration is predicted as well.

     In the second section (49-5 7) we find this period of their history 
more fully brought forward. In this section the servant of Jehovah is 
more fully revealed. He came to His own and they received Him not. They 
hid their faces from Him and esteemed Him not. In consequence of this 
rejection Israel is not gathered (49:5), while those who are afar Off, 
the Gentiles and the isles of the sea, hear of the salvation of God. It 
is the present age which can be traced in this section. Israel not 
gathered and the rejected One is given for a light to the nations. The 
great central figure in this section is the suffering servant of Jehovah 
(chapter 53).

     In the third section we discover their future history. Here we see 
Him, who suffered, as the victorious King. A remnant is seen back in the
land and the glories and blessings of the future burst forth in 
marvelous splendor.

      1. In Babylon: Deliverance Promised Through Cyrus (40-48)

                              CHAPTER 40

      The Opening Message: Key and Introduction to this Section

     Comfort for His people (40:1-2)
     The voice in the wilderness (40:3-5)
     The prophet's message (40:6-8)
     The message to Zion (40:9-11)
     The supremacy of Jehovah (40:12-26)
     Comfort for Jacob and Israel (40:27-31)

     The first verses of this chapter are the key and introduction to 
the entire section. The Lord now speaks in comfort to Jerusalem and 
announces the pardoning of her iniquity and that in blessing she will 
receive double for her sins. In verses 3-11 the first and second coming 
of Christ are again blended together. John the Baptist was that voice 
crying in the wilderness (John 1:23). Not in Matthew, but in Luke, 
Isaiah 40:3-5 is quoted with the exception of verse 5. In its place the 
Holy Spirit saith, "And all flesh shall see the salvation of God." The 
glory of the Lord will be revealed with the second Advent. When that 
glory appears Israel is saved, in the meantime the salvation of God is 
offered to the Gentiles. Jehovah speaks in this chapter of Himself and 
the evidences that He is God. This is the peculiar feature of the entire 
section. All is spoken to encourage the faith of His people. Blessed 
lessons we find here. Verses 27-31, however, will only be fully realized 
in the future kingdom.

                              CHAPTER 41

                         Jehovah's Challenge

     The address to the islands and the peoples (41:1)
     Jehovah's question, Cyrus and his ways predicted (41:2-4)
     Nations troubled on account of Cyrus (41:5-7)
     Israel as Jehovah's servant (41:8)
     The message of comfort and assurance of restoration (41:9-20)
     Jehovah's second challenge: He alone can declare things to come 
     The future things revealed (41:25-29)

     Cyrus is here mentioned for the first time, though not yet by name. 
He is in view in verses 2-3 and 25. His work as a mighty conqueror is
outlined and the consternation of the surrounding nations on account of 
it is described. Verses 18-20 go beyond the times of Cyrus. They can
only be fulfilled when He who is greater than Cyrus will appear.

                              CHAPTER 42

                     The True Servant of Jehovah

     The Servant of Jehovah and His mission (42:1-4)
     His future work among the nations (42:5-9)
     The future song of redemption glory (42:10-13)
     Jehovah's manifestation in power (42:14-17)
     The address of exhortation to the deaf and blind nation (42:18-25)

     Matthew's Gospel (12:20) tells us that this servant is the Lord 
Jesus Christ. Mark the different phases of His character and work while
on earth and His future work when He appears again. The song of 
redemption glory will be sung only when He is manifested. Israel is seen
as a people robbed and spoiled. None saith "Restore." This is their 
present condition.

                              CHAPTER 43

               Jehovah Speaks in Comfort to His People

     What Jehovah is and will be to Israel (43:1-7)
     Second address to the blind and deaf people (43:8-13)
     Jehovah deals with their enemies (43:14-17)
     Blessed things to come: They shall show forth My praise (43:18-21)
     Jehovah's loving appeal and promise to remember their sins no more 

     Chapters 43-45 must be studied together. Jehovah speaks in these 
chapters as nowhere else in the prophetic Word. Note the many 
declarations Jehovah makes. "I have redeemed thee," "I will be with 
thee," "I have loved thee," "I have made him," "I am the LORD, I will
make a way in the wilderness." All God's people can lay claim to these 
blessed words of promise and assurance. Ultimately Israel will possess 
and enjoy these great blessings.

                              CHAPTER 44

                      Jehovah Continues to Speak

     Spiritual blessings promised by the gift of the Spirit (44:1-5)
     Jehovah the First and the Last (44:6-8)
     Idolatry rebuked (44:9-20)
     Remember! Return! Sing! (44:21-23)
     The faithful Jehovah, the Redeemer (44:24-27)
     Cyrus named (44:28)

     The outpouring of the Spirit upon Israel's seed promised in the 
beginning of the chapter has not yet taken place. Compare with chapter
32:15 and 59:21. Verses 21-23 look forward to the coming age of blessing. 
Then Israel will be "Jehovah's servant" on the earth; then their
transgressions will be blotted out. Then the heavens, the earth, the 
mountains and the trees will break forth in singing. In verse 28 Cyrus 
is mentioned by name. This great Persian King was then in the distant 
future an unborn being. Jehovah knew him and named him through Isaiah. 
He calls him "my shepherd" and predicts his work. Josephus declares that 
when Cyrus found his name in the book of Isaiah, written 220 years 
before, an earnest desire laid hold upon him to fulfil what was written.

                              CHAPTER 45

               The Word of Jehovah to Cyrus, to Israel
                     and to the Ends of the Earth

     Thus saith Jehovah to Cyrus (45:1-13)
     Thus saith Jehovah: Israel shall be saved (45:14-17)
     Thus saith Jehovah to the ends of the earth: Every knee to bow 

     Cyrus is called in this chapter God's anointed (Messiah). Jehovah 
called him by name, but it was for the sake of Israel. But it is well to 
bear in mind that Cyrus, God's instrument, called and prepared to make 
the restoration of a remnant possible, is likewise a type of Christ, 
through whom alone the promises of God to the nation can be accomplished.

     Note the statements "Israel shall be saved in Jehovah with an 
everlasting salvation" (verse 17). "All the ends of the earth will be 
saved" (verse 22). Then idolatry will be rebuked (49:9-20). But notice 
the order. First Israel must know salvation and as a result the ends of 
the earth will look and be saved. The most precious gospel truths found 
here are well known.

                              CHAPTER 46

                         Babylon Is to Fall
     The Babylonian idols carried by the beasts (46:1-2)
     How Jehovah carries His people (46:3-4)
     The divine reproach (46:5-7)
     A ravenous bird (Cyrus) to come from the east (46:8-11)
     Salvation in Zion (46:12-13)

     The opening verses are comforting. The helplessness of the 
Babylonian idols is described. They have to be carried. They cannot 
deliver out of captivity, for they themselves have gone in to captivity. 
But Jehovah carries His people from birth to old age. The last verse 
takes us beyond the fall of the Babylon of the past. When the final 
Babylon described in Revelation is accomplished then it will be true "I 
will place salvation in Zion for Israel my glory."

                              CHAPTER 47

               A Description of the Fall of Babylon

     Babylon's degradation announced (47:1-3)
     Israel acknowledges the redeemer (47:4)
     Retribution for Babylon (47:5-7)
     The destruction swift and sure (47:8-15)

     In chapter 14 a similar description of Babylon and the fall of the 
king of Babylon is recorded. All has its meaning for the future.

                              CHAPTER 48

            The Divine Restatement Concerning His People,
                     Their Condition and Future

     Their condition and Jehovah's predictions (48:1-8)
     Jehovah acts for His Name's sake (48:9-11)
     I am He" (48:12-16)
     Israel's future blessing (48:17-21)
     No peace for the wicked (48:22)

     This chapter touches once more upon the different phases of 
Jehovah's messages from chapters 40-47. Israel's apostate condition, 
Jehovah's sovereign grace and mercy towards them, Cyrus (verses 14-15), 
the blessings of the future for a converted remnant of His people, are 
all mentioned again. Solemn is the declaration that whatever Jehovah 
does, whatever comfort and peace He bestows, however grand and glorious 
the blessings of the future are, the wicked are forever excluded. There 
is no peace unto the wicked.

     This chapter closes the first section of the second part of Isaiah. 
Babylon, Cyrus and Jehovah's majesty and glory, revealed in predicting
future things, the helplessness of idols and Jehovah's mercy and power 
manifested in the restoration and blessing of His people are the
leading features of this section.

   2. The Servant of Jehovah, His Suffering and His Glory (49-57)

                              CHAPTER 49

                The Servant of Jehovah and His Mission

     The servant speaks of himself (49:1-3)
     He complains of failure (49:4)
     Jehovah's answer to him (49:5-13)
     Zion speaks (49:14)
     Jehovah's answer (49:15-26)

     This entire chapter is the key to the whole section. The Servant of
Jehovah, the Lord Jesus Christ, stands in the foreground. He is seen as
the Rejected One, who complains that He has labored in vain. The 
ultimate result of His Work is prophetically described. In the opening 
verses He speaks of His call. To bring Jacob to God is why He appeared 
in the midst of His own. But Israel is not gathered, for they rejected 
Him (verse 5). The nation abhorreth Him. Israel's gathering was not 
accomplished at the first advent. The nation was set aside. By their 
fall salvation came to the Gentiles. This is fully revealed in verses 
6-7. In verses 8-13 we find the future work of Christ as King. When it 
is accomplished the heavens will sing and the earth will be joyful. 
Zion's present complaint (verse 14) is answered by promises of 

                              CHAPTER 50

        The Servant Speaks of His Determination and Suffering

     (verses 1-3 belong to the preceding chapter.)
     The cause of Zion's present desolation (50:1-3)
     The Servant's self-witness (50:4)
     His obedience and His suffering (50:5-6)
     His victorious triumph (50:7-9)
     The two classes: Those who fear Him and those who reject Him 

     The Suffering One is speaking. Little comment is needed on this 
chapter if the reader will use the above outline.

                              CHAPTER 51

     Jehovah Encourages His Faithful People, the Remnant of Israel

     The call to remember Abraham (51:1-2)
     Zion to be comforted (51:3)
     His righteousness near and His arm to judge the people (51:4-6)
     Fear ye not (51:7-8)
     The prayer of faith (51:9-11)
     Jehovah answers (51:12-16)
     The suffering of the nation to end (51:17-23)

     The Lord speaks to His faithful people. He reminds them of Abraham 
and the covenant. He assures them that the wilderness of Zion shall 
become like Eden, like the garden of the Lord. Judgment shall overtake 
the earth. It is beautiful to see how the faithful pray in faith after 
this message from Jehovah (verses 9-11), and how Jehovah answers them 
(verses 12-16).

                              CHAPTER 52

              Zion Awakening and the Coming of the Lord

     (it  is unfortunate that chapter 52:1-12 is detached from chapter
51 and that the last 3 verses of chapter 52 are detached from the 
chapter which follows. The correct division is chapter 51-52:12, chapter 

     Zion called to awake (52:1-5)
     "In that day" Behold it is I (52:6)
     The results of the return of Jehovah (52:7-12)
     The Servant's suffering and glory (52:13-15)

     The last paragraph of chapter 51 gives the divine declaration that 
the suffering and affliction of Israel is to end. "Behold I have taken 
out of thine hand the cup of trembling, even the dregs of the cup of my 
fury; thou shalt no more drink it again" (51:22). Now Zion assured of 
the end of suffering is called upon to awaken and put on beautiful 
garments. She is to arise from the dust. Such is the glorious future of 
Jerusalem. Verses 7-12 reveal the blessed results of the Coming of the 
Lord. Then it shall be said, "Thy God reigneth." Then and not before 
"all the ends of the earth shall see the salvation of our God" (52:10).

     Verses 13-15 connect with chapter 53:1-12. Chapters 51-52:12 are 

                              CHAPTER 53

                    The Sinbearer and His Victory

     The marred visage and His exaltation (52:13-15)
     His life and His rejection by the nation (53:1-3)
     The work of the Sinbearer: smitten, afflicted and bruised (53:4-6)
     His submission and His deliverance (53:7-9)
     His glorious reward (53:10-12)

     In "Messianic predictions," at the close the reader will find hints 
on this great chapter. We do not repeat them here. The New Testament
fully bears witness to this great vision of the cross of Christ, the 
vicarious suffering of the Son of God and its blessed results. To reject
them as meaning Christ and His work of atonement is equivalent to the 
rejection of the revelation of the New Testament and especially the
rejection of the Person of our Lord. The chapter is one of the greatest 
in this book. After chapter 52 the Servant of Jehovah is no longer
mentioned. He is seen in the next section as the King coming with power 
and executing the judgments of God.

                              CHAPTER 54

                        Israel Called to Sing

     The blessings of restoration (54:1-6)
     Mercy bestowed (54:7-10)
     The earthly glory of Jerusalem (54:11-14)
     Jehovah keeps and defends His people (54:15-17)

     After the cross the singing. What singing there will be in the 
earth when at last "they will look upon Him, whom they have pierced." 
Israel will some day know the full meaning of Isaiah 53, and when He is
owned at last the glories and blessings of restoration will, through 
infinite grace, be bestowed upon them. Enlargement and faithfulness will 
be the results. The shame of Israel's youth and long widowhood is ended.
The forsaking is ended. Everlasting kindness will be their happy portion. 
The fear and sorrow of Israel are ended because "He hath poured out His 
soul unto death."

                              CHAPTER 55

                   Salvation's Offer and Provision

     The invitation to everyone and the promise (55:1-2)
     The sure mercies of David (55:3-5)
     The exhortation to seek and to forsake (55:6-7)
     God's thoughts and God's ways (55:8-11)
     The joy, peace and glory of the future (55:12-13)

     The scope and application of this chapter must not be limited. 
While Israel eventually will break forth in singing as the result of 
believing on Him, whom they once despised, the invitation to a free and 
full salvation goes forth to every one. It is the great gospel 
invitation in this book. But the national promises to Israel are in 
evidence in verses 3-5. And when Israel is redeemed the invitation to 
salvation will go
forth as never before. Now individuals are saved. Then nations will be 
brought into the kingdom. "Nations that knew not thee shall come unto 
thee because of the Lord thy God, and for the Holy One of Israel; for He 
hath glorified thee."

                              CHAPTER 56

           Salvation Enjoyed by the Strangers and Eunuchs

     Strangers and servants joined unto the Lord to serve Him and 
       to love the Name of the Lord (56:1-8)

     The first eight verses of this chapter stand by themselves. 
Strangers to the commonwealth of Israel and eunuchs are gathered in. It 
is the result of the gracious invitation of the preceding chapter and 
that again is the result of the work of the Servant of Jehovah and His 
vicarious suffering. While these verses look forward to the kingdom we 
have in them a hint of what God does now in gathering strangers. The 
gathering of the others in verse eight can only take place when the 
outcasts of Israel are brought in.

     Chapters 56:9-57:14 must be read continuously.

                         CHAPTERS 56:9-57:21

       The Condition of the Apostate Nation and the two Classes

     The condition of the shepherds of Israel (56:9-12)
     Apostate Israel (57:1-14)
     The two classes (57:15-21)

     The final chapter of this second section corresponds to the last 
chapter of the first section (chapter 48). The sad condition of the 
people Israel is pictured. This is their national apostasy throughout 
this age, while strangers are joined to the Lord and the church is 
gathered. The worst is yet to come. Chapter 57:9 looks forward to the 
great apostasy during the great tribulation. The king is the Antichrist, 
who takes his seat in the temple and claims worship (2 Thess. 2). They 
worship him, the masterpiece of Satan, and thus they debase themselves 
unto hell.

     Gracious is the promise to the feeble remnant, those who are 
contrite and humble. "I have seen his ways and will heal him. I will 
lead him also and restore comforts unto him and to his mourners." Peace 
is promised to him that is afar off (Gentiles) and to him that is near
(Israel). It will be fully realized in the kingdom. "But the wicked are 
like the troubled sea, when it cannot rest, whose waters cast up mire 
and dirt. There is no peace, saith my God, to the wicked." It is the 
same solemn declaration which stands last in chapter 58. Comfort and 
peace for all, except for the wicked. It is a complete answer to the 
heresy of the present day, which claims that all Israel, including the 
wicked dead, will be saved and have a share in the Kingdom of Peace.

       3. Jewish History in the Endtime: their Future Glory and 
                 the Glory of the Coming Age (58-59)

     This third and last section of the vision of Isaiah can only be 
understood and appreciated if it is studied in the light of other 
prophecies which predict the final events with which the times of the 
Gentiles close. That period consists of 7 years, the last 3 1/2 being 
the great tribulation. According to these predictions a part of the 
Jewish nation will be back in their land. These returned Jews will 
consist of two classes, a faithful remnant who own their condition, 
trust in Jehovah and in the national promises, and an unbelieving mass. 
The latter will be the large majority and hate their own brethren. In
their unbelief they will build another temple and eventually will accept 
the false messiah, the Antichrist. The struggles and troubles of the
endtime can easily be traced in this last section. The faithful remnant, 
their fears and hopes, their sufferings and prayers are written here, as
well as their deliverance through the coming Of the King, the Lord Jesus 
Christ. The prophetic descriptions of the future of Jerusalem, the land
of Israel, the restored nation, the spiritual blessings and the glories 
in store for this earth are the most magnificent in the entire book.

                              CHAPTER 58

            The Condition of the People, Repentance, and 
                      the Blessings to Follow

     The Prophet's commission (58:1)
     The transgression and sins of Jacob uncovered (58:2-5)
     The divine requirements (58:6-7)
     What Jehovah promises (58:8-14)

     Once more the Prophet is commissioned to cry and this time to call 
the people to repentance. Such will be the case during the time of the 
end. The first advent of the Lord was heralded by John the Baptist, who 
called the nation to repentance. The second advent will be preceded by 
another call to repentance. It is before us in this chapter. See also 
Malachi 4:3-6.

     In verses 9-14 we have all the great future blessings of the 
converted remnant of Israel described. It is the entire section in 

                              CHAPTER 59

        Apostasy and Confession, Jehovah's Intervention and 
                    the Coming of the Redeemer

     The deplorable condition of the people (59:1-8)
     The confession (59:9-15)
     Jehovah's intervention (59:16-19)
     The coming of the Redeemer (59:20-21)

     The corruption of the people during the endtime is first described. 
But grace is at work and a part of the people confess their sins. They
confess that they are in darkness, that they are blind, that they 
stumble and are like dead men. They confess that salvation is far from 
them. They confess their lying, their departure from God and their 
revolt. It is their future repentance. Then Jehovah sees and intervenes. 
He answers the confession in person. He comes to repay the adversaries. 
He comes in mighty judgment power. As a result they will fear His name.
The Redeemer then comes to Zion and appears for the salvation of them 
that turn from transgression. Compare this with Romans 11:25-32.

                              CHAPTER 60
     The Glory Chapter: The Morning of a New Age and Its Blessing

     The light and glory has come (60:1)
     The darkness before the morning (60:2)
     The conversion of the Gentiles (60:3)
     The dispersed brought home (60:4)
     The conversion of the world (60:5-9)
     Jerusalem restored and glorified (60:10-16)
     The theocratic kingdom established: Its material and spiritual 
     glories (60:17-22)

     A small volume might be written on this glory chapter. The reader 
will note how all stands connected with chapters 58-59. First the call 
to repentance, then the uncovering of Jacob's transgression, their 
confession, the answer of Jehovah by His personal manifestation. He 
deals with His adversaries and appears as Redeemer in Zion. Then the 
glory light breaks forth. It is the dawn of the morning. That morning 
was preceded by gross darkness--universal apostasy and corruption. After 
the glory has broken forth the kingdom age begins. The conversion of the 
Gentiles will take place and Jerusalem will be indeed the city of a 
great King. Then at last all the people will be righteous. How strange 
that Christendom should ignore these majestic predictions and their 
divine order.

                              CHAPTER 61

            The King, Jehovah's Messenger: His People and
                        their Salvation Song

     Jehovah's Messenger and His work (61:1-5)
     His people a kingdom of priests and their work (61:6-9)
     The salvation song (61:10)
     The blessings of the whole earth (61:11)

     Luke 4 tells us that the Lord Jesus Christ applied the opening 
verses to Himself. The destructive criticism denies both the Isaiah 
authorship of this chapter and its messianic application. The satanic 
origin of this kind of criticism is here fully exposed. But our Lord did
not quote the whole of verse 2. He only read up to "the acceptable year 
of the Lord." This sentence marks the work He did in His first advent.
The day of vengeance is introduced by His second advent. The results of 
His second coming are described in the verses which follow. Then Israel 
will be the kingdom of priests and a holy nation (Exodus 19). They will 
sing the song of salvation (verse 10). Righteousness and praise will 

                              CHAPTER 62

                             Zion's Glory

     He will not rest (62:1)
     The new names (62:2-5)
     The intercession and the answer (62:6-9)
     The accomplishment at hand (62:10-12)

     The intercession in the beginning of the chapter is that of Christ. 
He will not rest till He has accomplished His purpose in His earthly 
people and in Zion. When it is accomplished Gentiles and kings will 
witness it. Zion then shall be called by a new name. The forsaken one 
will no longer be forsaken; the desolation of the land will cease. She 
shall be called Hephzibah (my delight in her); the land will be Beulah 
(married). All points to the glorious consummation of the kingdom, and 
other watchmen intercede and give Him no rest till He establish and make
Jerusalem a praise in the earth. Faithful Jews, men of prayer will 
during the great tribulation call on God to make good His Word and 
fulfil His promises. May God's people even now plead and intercede for 
the hastening of all His purposes. "Behold, thy salvation cometh, behold
His reward is with Him and His work before Him." Note the results of His 
coming in verse 12.

                              CHAPTER 63

                 The Executor of the Day of Vengeance

     The glorious appearing (63:1)
     The day of vengeance (63:2-6)

     Rev. 19:11-21 corresponds to this marvelous description of the 
coming King. Before in this section we read of the day of vengeance, the
Lord's intervention in behalf of His people and the overthrow of their 
enemies. The day of vengeance is now beheld by the prophet. The 
acceptable year is closed and judgment sweeps the earth. Often this 
chapter is quoted as meaning the salvation work of Christ. It has 
nothing to do with that. It is His judgment work. It is unfortunate that 
the sixty-third chapter is not ended in our Bibles with the sixth verse. 
Verses 7-19 belong to chapter 64.

                        CHAPTER 63:7-19-64:12

                    The Great Intercessory Prayer

     Jehovah's loving kindness and power in the past remembered (63:7-14)
     Their deepest need (63:15)
     The cry of faith, Thou art our Father (63:16)
     The increasing plea (63:17-19)
     The prayer for Jehovah's manifestation (64:1-4)
     Confession and humiliation (64:5-7)
     The cry for mercy and help (64:8-12)

     This is one of the greatest prayers in the Bible. The prophet no 
doubt prayed it first of all, and the Spirit of Christ through him. But 
its full meaning will be reached when the faithful remnant of Israel in 
the endtime cries for help and deliverance during the great tribulation.
When Daniel discovered that the end of the Babylonian captivity was at 
hand, he uttered a great prayer (Daniel 9). The same beautiful spirit
of a contrite heart, confession of sin, trust in Jehovah, pleading for 
Jerusalem and expectation of deliverance, which characterizes Daniel's
prayer is seen in this great prayer. Many of the prayers in the book of 
Psalms are the prayers of the remnant suffering in the land before the 
second advent.

     The remaining two chapters contain the answer to this prayer.

                              CHAPTER 65

         Jehovah's Answer: The Rebellious and Their Judgment, 
                   the Faithful and Their Blessings

     The divine rebuke to the apostates (65:1-8)
     The elect seed (65:9-10)
     The judgment of the apostates (65:11-12)
     The blessings of Jehovah's servants and the contrast (65:13-16)
     The glories and blessings of the future (65:17-25)

     The first eight verses give a description of the iniquities 
practiced by apostate Israel. Judgment will overtake them in the day of 
vengeance. Then the blessings of Jehovah's true servant (the remnant) 
are declared. They shall eat, drink, rejoice and be blessed. All is 
contrasted with the wicked who have forsaken the Lord. A marvelous 
revelation concerning the future is given in verses 17-25. When will all 
this be accomplished? It begins with the day of Jehovah; that day of the 
Lord is one thousand years. At the close of it the new heavens and a new 
earth will be created. Then, when eternal ages begin the complete 
fulfillment is reached. But the blessings of the Millennium are also
before us. Jerusalem is created a place of rejoicing and His people, the 
people of the kingdom, Jews and Gentiles, obedient to the laws of the 
kingdom, will enjoy the material blessings here predicted. And groaning 
creation is seen once more delivered.

                              CHAPTER 66

           The Finale: The Two Classes and the Prophecy of
                       Isaiah in a Retrospect

     The apostates and their wicked worship (66:1-4)
     The remnant suffering and encouraged (66:5)
     The sudden manifestation of the Lord (66:6)
     The nation's rebirth (66:7-9)
     Jerusalem's supremacy and glory (66:10-14)
     The warning of judgment (66:15-18)
     The regathering after judgment (66:19-21)
     The blessings for the righteous (66:22-23)
     The destiny of the wicked (66:24)

     This great chapter is the fitting conclusion of the prophecy of 
Isaiah. The leading predictions contained in Isaiah concerning the 
future are once more restated. The opening verses have mystified many 
readers of this book. The apostate part of the Jewish nation, restored 
in unbelief (a restoration now going on), erect a temple once more and 
resume their ancient worship. This worship without faith in Jehovah is 
an abomination before Him. It were as if they offered swine's blood. 
Their coming judgment is announced in verse 4. The pious remnant, the 
praying remnant is seen once more. They tremble at the Word of the Lord. 
The unbelievers in their own nation hate them. They are mocked because 
they expect Jehovah's intervention from above. "Let the Lord be
glorified"--they say in ridicule (verse 5). Then the coming of the Lord 
takes place. This is described in the sixth verse. The nation's rebirth, 
the supremacy and glory of Jerusalem, additional warnings, the gathering 

of the people into the kingdom, the blessedness of the righteous and the 
destiny of Jehovah's enemies conclude the chapter and the book.

     The reader will have noticed that each section of the second part 
begins with a chapter which is the key and introduction to the section. 
Each concludes with a description of the two classes which compose the 
nation in the last days and emphasizes the fact that for the wicked 
there is no peace, but punishment. Each section reveals a person. The 
first section reveals Cyrus, under whom the remnant returned from 
Babylon; the second, the suffering Servant of Jehovah; the third, the 
King of Glory to execute vengeance and deliver His people. May He give
us to see these wonderful things to come. May the vision of the future 
be the inspiration of our lives.

                         THE SCOPE OF ISAIAH

     It is a great book which bears the name of Isaiah. The scope of the 
book and the contents are of indescribable grandeur. The more it is 
read, the more its majestic greatness takes hold of the heart and mind 
of the reader. The revelations and predictions it contains are the 
foundations of our faith. They unfold the future of Israel, describe the 
glories of the kingdom to come and the blessings in store for this earth.
Isaiah is the prophet of the future. The supernatural origin of the 
writings of this noble prophet is in evidence throughout the entire book.

     The work of the Critics. Perhaps no other book has been of late 
years so much attacked by the destructive critics as the book of Isaiah. 
This in itself is an evidence of its genuineness and inspiration. Satan 
through his instruments attacks especially those parts of God's Word 
where the Holy Spirit has revealed the Person of our Lord, His work and 
His coming kingdom. It is the first move towards the rejection of the 
Person of Christ. In reading some of the critical works on Isaiah one is 
reminded of a dissecting room. These critics follow the tactics of the 
Jewish King Jehoiakim. He took the penknife and cut the scroll upon 
which God's message through Jeremiah was written. I wonder if 
archaeologists will some day find that penknife. If so it ought to be 
presented as a precious relic to the school of the destructive critics 
who might build a shrine for it in one of their institutions.

     It would be interesting to follow the history of this criticism. We fear, however, it would 
not be very edifying to us who are believers in the inspiration of this 
book. What the critics have especially attacked is the authorship. They 
tell us that the book of Isaiah is of a composite origin. Isaiah did not write the entire book 
which bears his name. For about 2500 years no one ever thought of even 
suggesting that Isaiah did not write the book. Then they invented an 
unknown person who is called the Deutero-Isaiah, i.e., a second Isaiah, 
who is said to have written the sublime chapters 40-66. With this they 
did not stop. They found out that this Deutero- Isaiah only wrote 
chapters 40-55 and a Trito-Isaiah wrote the greater part of chapters 
55-66. With their supposed learning they discovered that some of these 
chapters were written in Babylon and others in Palestine. Some of the 
most radical critics have even gone beyond this.

     To give the result of the work of the critics, men like George 
Adams Smith, Canon Driver and A. B. Davidson, declare that out of the 66 
chapters, which compose the book of Isaiah forty-four were not written 
by Isaiah. Others cut out more than that so that actually they claim out 
of the 1292 verses found in the book of Isaiah only 260 were penned by 
the prophet.

     But what does all this mean? It is a denial of what is written in 
the first verse of this book. "The vision of Isaiah, the son of Amoz, 
which he saw concerning Judah and Jerusalem, in the days of Uzziah, 
Jotham, Ahaz and Hezekiah." And if several men wrote this book, if part 
was written during the Babylonian captivity and other parts added after 
the captivity, then this statement with which the book begins is untrue. 
This first verse assures us that the book is a whole, that all we find 
in it is the vision of one man. To deny this breaks down the 
truthfulness of the book and reduces it to the level of common 
literature. This is what the critics have done. But the book of Isaiah 
is quoted in the New Testament. The Jews always believed this book to 
have been written by Isaiah. They held this belief when our Lord was on 
the earth. He Himself read in the synagogue of Nazareth from chapter 61, 
which the critics deny to be the writing of Isaiah. Quotations from 
Isaiah are frequently found in different parts of the New Testament. 
Twenty-one times we read of Isaiah and his words in the New Testament. 
The phrases used are the following: "Spoken by the prophet Esaias"; 
"Fulfilled which was spoken by Esaias"; "Well did Esaias prophesy"; "In 
the book of the words of Esaias"; "As said the prophet Esaias"; "The 
saying of Esaias the prophet"; "These things said Esaias"; "Well spake 
the Holy Spirit by Esaias"; "Esaias also saith";
"Esaias saith." This is evidence enough that the Lord and the Holy 
Spirit through the evangelists and the Apostle Paul set their seal to 
this uncontradicted and unanimous belief that Isaiah wrote this book. 
The critics by their methods impeach the testimony of the Lord Himself
or charge the infallible Lord of Glory to have been limited in His 
knowledge and that He acquiesced in the current traditional belief of 
the Jewish people, knowing better Himself.

     All the arguments of the critics are disproved by the book itself. 
One only needs to study this book and the careful study will bring out 
the unanswerable fact of the unity of the book of Isaiah. Only one 
person could have written such a book and that person did not write it 
by himself, but was the mouthpiece of Jehovah. This is the conclusion of 
an intelligent and spiritual study of the book itself. The silly and 
arbitrary restrictions the critics make, that Isaiah could not have 
written certain passages, because it was beyond his horizon, or that he
could not have mentioned Cyrus, the Persian king, by name, over 150 
years before he was born, springs from the subtle infidelity which is at 
the bottom of the destructive criticism, which denies the supernatural 

     Turning to the book we find that there are two great parts:

   1. The earlier prophecies (1-35)
     Historical parenthesis (36-39)
  2. The later prophecies (40-66)

     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 

     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 

     The division of the first part. If we omit chapters 36-39, which 
are historical, we find that the main divisions of the first part are 

     First division (1-12). In this division we find first Israel's sin 
and apostasy; their hardening; God's judgment upon them. This is 
followed by a vision concerning the future, 2:1-5. Six woes are 
pronounced in chapter 5 upon the apostate nation. We find the birth of 
the Redeemer announced. His Person, His work and His future glory are 
indicated. The Assyrian is mentioned for the first time; his pride and 
overthrow are pictured. The section closes with a vision of the future. 
The second coming of Christ, the restoration of the people Israel and 
what will come in blessing to the Gentiles and to creation is predicted. 
It closes with a beautiful song of praise, which redeemed Israel will 
sing in that day. Attention has often been called to the fact that the 
opening verses and chapters of a book give the key for the whole book. 
The first twelve chapters of Isaiah contain the whole book of Isaiah in 

     Second division (13-27). Here we find first the judgments upon 
different nations announced. Babylon's judgment stands in the foreground. 
When that final judgment falls upon Babylon and its king, Israel will 
find mercy and in a triumphant utterance celebrate the fall of the king 
of Babylon. All this has a meaning for the future. Then judgments are 
announced against other nations. Palestina, Moab, Damascus, Ethiopia, 
Egypt, Elam, Arabia and Tyre are mentioned. Eleven chapters, 13-23, are 
taken up with those judgments, which were only partially fulfilled in 
the past.

     With the twenty-fourth chapter the subject of judgment is continued. 
Chapters 24-27 contain a great prophecy. The judgment announced is the 
coming judgment for this world when the Lord Jesus Christ appears the 
second time. All classes are affected by it and the high ones that are 
on high (Satan and his angels) and the kings on earth are involved in it. 
This portion ends with several songs of praise. The remnant of Israel 
praises Jehovah for deliverance and for His mercy to Jerusalem. Then 
there is
a prophecy concerning the blessings of the future, when the Lord in 
connection with the blessing bestowed upon Israel will make a feast of 
fat things for all people. The last verse of this section announces once 
more the regathering of His scattered people to bring them back to 
Jerusalem. The great trumpet mentioned in 27:13 is the same of which the 
Lord speaks in Matthew 24:31, only our Lord tells us in addition that 
the angels will be used in this service.

     Third division (28-35). In this section we find first six woes. The 
first section also contained six woes. The first woe is against Ephraim. 
Then follows the woe against Ariel (Jerusalem) that distress is to come 
upon this city. Blessing is promised after this visitation. Then there 
is a third woe against those who seek to hide their counsel from the 
Lord and their works are in the dark. The fourth woe is upon those who
enter into an unholy alliance with Egypt, seek help there instead of the 
Lord. The fifth woe is directed against those who trust in the arm of
flesh, in horses and chariots. The sixth woe is against the Assyrian 
destroyer. But alongside of these woes we find the promises of blessing
to Israel in the future. A king is to reign in righteousness. The work 
of righteousness is to be peace. Jerusalem and Israel's land is to be
desolate till the Spirit be poured out from on high, then the wilderness 
shall be a fruitful field (32:13-20). The 34th chapter is a great 
prophecy of the future day of the Lord when His indignation will be upon 
all nations and when His fury will be poured out upon all nations and 
when His fury will be poured out upon all their armies. It is the day of 
the Lord's vengeance and the year of recompenses for the controversy of
Zion (verse 8). The last chapter in this section, chapter 35, shows 
again the future blessings for Israel and for the earth and the return 
of His people to Zion. And they come with singing. "And the ransomed of 
the Lord shall return, and come to Zion with songs and everlasting joy 
upon their heads; they shall obtain joy and gladness, and sorrow and 
sighing shall flee away."

     We call attention to the fact that these three great sections 
follow the same course and end in the same way. The ending of each 
section reveals the restoration of Israel, the singing of the redeemed 
people and the blessing which will result from restored and blest Israel 
for the nations and for the earth.

     in dividing the earlier prophecies of Isaiah into three sections we 
have not considered chapters 36-39. These chapters are of a historical
character, Hezekiah's experience with the Assyrian invasion, Hezekiah's 
prayer, the prophet's message to the king, the destruction of the 
Assyrian army, the king's sickness and recovery and his fall into pride, 
are the contents of these four chapters. They may be looked upon as an
appendix to the first part of Isaiah's vision and the preface to the 
second part. The Assyrian and his destruction is the culmination of the
first part; the prediction of Isaiah concerning the Babylonian captivity 
(chapter 39:6-7) opens the way for the later prophecies.

     The division of the second part. In these later prophecies we find 
likewise three great sections. However the character of the predictions
found in the second part differs much from the earlier prophecies. The 
historical settings so prominent in the first part are entirely absent
in the second. We briefly hint at the structure and contents of these 
three divisions.

     The first division (40- 48). This section begins with the message 
of comfort to Jerusalem. The first two verses of the fortieth chapter 
are the keynotes of the great symphony of Israel's future blessing and 
glory, which gradually breaks forth in this part, swelling higher and 
higher. "Comfort ye, comfort ye my people, saith your God. Speak ye 
comfortably to Jerusalem (literally: to the heart of Jerusalem) and cry 
unto her, that her warfare is accomplished, that her iniquity is 
pardoned; for she hath received of the Lord's hand double for all her 
sins." Throughout these later prophecies we find the comfort in store 
for His people, that their wanderings will end in restoration, their 
enemies will be conquered and their sins pardoned. Should it surprise 
anyone that the language employed in these great messages differs very 
much from the language of the first and earlier prophecies?

     We find in this opening section a great deal of the majesty and 
glory of the God of Israel. A contrast is made between Israel's God and
the idols of the nations. The one great proof brought forward is that 
the God of Israel has the power to predict future events. Read chapter 
41:21-25. All this is spoken to encourage the faithful remnant of Israel 
to trust in Jehovah. In view of the Babylonian captivity, which Isaiah 
had announced this is of special meaning. Again and again Jehovah speaks 
in these chapters of Himself and His power to forgive, to save and to 
deliver. "I am He--the first and the last--I even I am the Lord; and 
beside me there is no saviour--I am the Lord your Holy One, the creator 
of Israel, your King--there is no God beside me--a just God and a 
Saviour"; these are a few of the direct utterances of Jehovah through 
Isaiah in this section. Jehovah has the power to save and to deliver His 

     Here we read of "the servant of Jehovah." It has a twofold meaning. 
The redeemed remnant of Israel is spoken of as the servant of the Lord. 
This is what Israel will be in the future. But this title as used in the 
opening verses of chapter 42 refers to Christ.

     The people of Israel are prophetically seen in this section in 
Babylon but about to be delivered from Babylon. The great deliverer 
Cyrus, whom God called, is named in this portion of the book. The Lord 
who speaks of His power to tell the future things manifests this power 
in naming an unborn being and telling beforehand what his work was to be. 
Cyrus and his mission are recorded over 150 years before this Persian 
king was born and the record is found in chapter 44:24-45:25. Cyrus is 
called "the anointed"--"my shepherd"--"whose right hand Jehovah 
upholdeth"--"who performs all Jehovah's pleasure." He is likewise called 
"a ravenous bird from the east" (46:11). The return from Babylon is 
predicted to take place through the instrumentality of this king. But a 
greater restoration through a greater Anointed One, the Redeemer of 
Israel, is promised in these chapters. The end of the section looks 
forward to that great coming restoration. The last verse declares "there 
is no peace, saith the Lord, unto the wicked."

     The second division (49-57). This section brings the servant of 
Jehovah prominently before us. It is no longer the redeemed Israel, nor 
Cyrus, but the Lord Jesus Christ comes fully into view. The opening 
verses of chapter 49 with which this division begins are again the 
keynote to the entire section. The Servant of the Lord is here called 
Israel, for He is the true Israel. In Him God is glorified. He Himself 
breaks out in the mournful complaint. "I have labored in vain, I have 
spent my strength for naught." He is called to bring Jacob to God, yet 
Israel is not gathered. But the Gentiles hear of Him, whom Israel 
refuses. "I will also give thee for a light to the Gentiles, that thou 
mayest be my salvation unto the end of the earth." All is indicated in 
these verses what the Servant of the Lord would do. His people, the 
nation, would despise Him and Israel would not be regathered at once but
the Gentiles were to hear of Him. In chapter 50:4-11 we read again of 
Him. Here His suffering is mentioned more fully. "I gave My back to the 
smiters and My cheeks to them that plucked off the hair; I hid not My 
face from shame and spitting" (50:6). The last time this Servant, the 
Christ, is mentioned by Isaiah is in chapter 53. Here we find the 
marvellous portrait of Him who suffered, died as the sinbearer and of 
His exaltation. After the sublime fifty-third chapter the Servant of the 
Lord is not mentioned again.

     This section also speaks of what is in store for Israel when at 
last they believe in Him whom they once despised. The most glorious 
promises follow the fifty-third chapter. The fifty-fourth chapter has 
never yet seen its fulfillment and can only be fulfilled when the 
remnant of Israel bows before the One whom they once despised. These 
chapters of this section look forward to their future blessing. The last 
verse of the second division is the same as the last verse of the first 
division, "There is no peace, saith my God, to the wicked."

     The third division (58-66). This is the great finale of Isaiah's 
symphony of Israel's coming restoration and redemption. It is the most 
majestic and sublime portion of the book. Here the remnant of Israel 
takes a more leading part. While in the previous chapters of these 
prophecies we hear promises of restoration in this concluding division 
we see a small and feeble remnant actually back in the land. It has 
nothing to do with the small remnant which returned from Babylon. It is 
a remnant of believing Jews brought back to the land and suffering in 
the midst of the great tribulation which precedes the glorious 
manifestation of the Lord and the literal fulfillment of the promises of 
the blessing for Jerusalem. We have a record of their soul exercise, their 
troubles and their prayers in chapter 63:7-64:12. In chapter 64:1 they 
pray for the coming of the Lord. And that coming in great power and 
glory is described in this division. The Redeemer comes to Zion and He 
comes bringing the day of vengeance for all His enemies (chapter 59:20; 
63:1-6). But who is able to expound the glorious things which are spoken 
of Jerusalem and the future of His redeemed people? Beginning with the 
sixtieth chapter we find an almost unbroken prediction of what is to be 
in the day when the Redeemer comes to Zion, what it will mean for His 
earthly people, for Jerusalem, for the nations and for all creation. 
This section is closely linked with certain predictions in the earlier 
prophecies; in fact, these closing chapters are expansions of the former 
vision of Isaiah as found in chapters 2:1-5; 11-12, and others. The last 
chapter is a resume of the great events predicted before. Here once more 
we read of the sudden manifestation of the Lord from heaven, the 
deliverance of the remnant of His people, the peace like a river for 
Jerusalem, the bringing back of the scattered sheep of Israel, the fiery 
judgments of the Lord and the conversion of the Gentiles. The last verse 
reveals the judgment upon the wicked. Their worm shall not die; their 
fire shall not be quenched. This fully corresponds with the ending of 
the two previous divisions, when the Lord saith, "there is no peace for 
the wicked."

     The same order of revelation prevails in the second part of Isaiah 
as in the first. We have seen how every division in the first part 
closed with predictions of blessing for Israel, their restoration and 
the glory of Jerusalem as well as the blessings which the whole earth 
will receive when that has come to pass. The same revelation is 
contained on a larger scale in the second part. The same order of events 
is maintained. And how solemn it is that each division of the later 
prophecies of Isaiah in the second part of his book closes with the 
declaration of the punishment, yea, the eternal punishment of the wicked. 
There is no peace for the wicked. Their worm dies not; their fire is not 
quenched. Evil teachers claim there is a restitution of all things 
including the wicked dead. Isaiah in his vision makes known what that 
promised restitution of all things is. The restoration of Israel; the 
restoration of Israel's land; the restoration of Jerusalem; peace for 
this earth; deliverance for groaning creation--all these he reveals. But 
solemnly God has said, "There is no peace for the wicked."

     The great unity of the book of Isaiah proves that he wrote the 
entire book. The arrangement and contents tell us that it is not the 
work of man, but of the Spirit of God.


     It would be of much interest and profit if we could take up each 
division of this great prophetic book and study some of its revelations.
This we cannot do. But we shall point out two great topics which are 
progressively revealed in the vision of Isaiah. We shall study first the 
messianic unfoldings in this book, and then the great coming events, 
such as Israel's future blessings in the earth and the blessings of the 
kingdom to come.

     Of all the prophets Isaiah saw the most about Christ. Only the book 
of Psalms contains a larger number of messianic predictions. Every glory
of our Lord and every phase of His life on earth were beheld by this 
great man of God. His incarnation, His growing up in Nazareth, His 
public ministry, His message to the people, His rejection by the nation, 
His sufferings, the shame and the cross, His death with its meaning, His 
resurrection, His ascension, His glorious exaltation and future 
manifestation as well as His work as Prophet, Priest and King, are all
found in this book. We shall point out some of these great predictions 
and the connection in which we find them.

     The Redeemer promised is Jehovah Himself. That the Messiah is 
Jehovah Himself, who appears on earth in the midst of His people, God 
manifested in the flesh, is seen in this entire book. The call of Isaiah 
to the prophetic office was in a great vision in which he saw Jehovah 
and His glory (Chapter 6). Whom he beheld is explained in the Gospel of 
John, the Gospel which tells us so fully of the essential deity of the 
Lord Jesus. "These things said Esaias when he saw His glory and spake of 
Him" (John 12:41). He who was on the earth and whom His own received not 
is the One whose glory Isaiah saw in the temple vision.

     He is called throughout Isaiah "the Holy One of Israel." 
Twenty-five times this title of the Lord, who deals in judgment and in 
mercy with His people, is found in Isaiah. Read 1:4; 5:19, 24; 10:20; 
12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 
45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14. This phrase is found
in only six other passages in the Old Testament. The Holy One of Israel 
is Jehovah; He is the Redeemer of His people. "Our Redeemer Jehovah of 
hosts is his name, the Holy One of Israel" (47:4). "Thus saith Jehovah, 
thy Redeemer, the Holy One of Israel" (48:17). This Holy One is the 
Creator. "The Holy One hath created it" (41:20). He hath stretched the 
heavens and laid the foundations of the earth (41:13). He appeared as 
the Holy One in their midst and they knew Him not but despised Him. In 
chapter 50:2-9 He is beheld as the One who clothes the heavens and who 
gives His back to the smiters. In chapter 49:7 the Redeemer, Jehovah, 
the Holy One, is seen as despised and abhorred by the nation. At His 
second coming Isaiah predicts Israel shall discover that the rejected 
and despised One is Jehovah. "Therefore My people shall know My Name, 
therefore they shall know that I am He" (52:6). The words "I am He" 
(Ani Hu) is a divine Name and our Lord used it when He said to the woman 
at the well "I am" and to the company in the garden of Gethsemane.

     In chapters 7 and 8 His name is revealed as "Immanuel," God with us. 
Throughout Isaiah's vision the Redeemer, the Anointed One who is 
rejected by the nation, who suffers and dies, who comes again to dwell 
in the midst of His people, is Jehovah.

     His incarnation. The first messianic prediction in Isaiah relates 
to the incarnation of the Son of God. We find it in chapter 7:14. As it 
is well known its messianic character is denied by Jews and by the 
higher critics. The virgin birth is clearly predicted in these familiar 
words by Isaiah and the Holy Spirit in the first chapter of the New 
Testament tells us of the fulfillment of the words spoken by the Lord 
through Isaiah. In the first chapter of Luke the full announcement of 
the birth of Immanuel by the virgin is made by Gabriel to Mary. The 
rejection of this first great prophecy of the incarnation means the 
rejection of the incarnation itself.

     Such alas! has been the case. We do not attempt to enter into the 
objections which are made against Isaiah 7:14. Not one of them has any 
foundation. The authority of the New Testament is sufficient to any 

     The historic setting, however, is interesting and solves the 
problem why Isaiah received just this message at that time. Ahaz was 
threatened by King Pekah of Israel and by Rezin of Damascus, because he 
refused to make common cause with them against Assyria. He preferred the
friendship of Assyria. When it became known that these two kings were 
planning an attack upon Jerusalem, Ahaz and the whole city were terror 
stricken. He decided at once to send to Assyria for help. How he sent 
messengers with valuable gifts to Tiglath-Pileser and called himself his 
servant and his son, is written in 2 Kings 16:7-8.

     Isaiah was then told by God to meet Ahaz at the waterworks of 
Jerusalem and to take his son Shear-Jashub along. The meaning of this 
name is "the remnant shall return." In his interview with the king the 
prophet exhorts him to be true to Jehovah and that the house of David 
has nothing to fear. If he accepted the divinely given message he would 
be quiet and delivered of his fear and faintheartedness. Then God offers 
Ahaz a sign, either in the depth or in the heights above. But the 
unbelieving king refused the offer. His wicked heart dreaded the 
consequences of such a sign. He did not want to be near to God and get a 
sign that God was near to him. He felt that in such a case he would have 
to abandon what God condemns and give up the alliance with the Assyrian. 
Then God gives the sign. It is the sign of the birth of the Messiah. The 
Deliverer is first announced in the Bible as being the seed of the woman; 
then as coming of the seed of Abraham from Isaac and Jacob; then of 
Judah and finally that He should be of the house of David. Here the 
prediction is narrowed down to the fact that He should be born of a 
virgin, necessarily of the house of David. Ahaz the King of Judah feared 
for Jerusalem and the royal line. He had no cause to fear for God 
promised David a son to come from his loins, He whom King David 
addressed as his Lord, the root and offspring of
David. The house of David was perfectly secure. Thus the unbelief of 
Ahaz was made the occasion for this great prediction. Christ to be born 
of the virgin and yet "God manifested in the flesh."

     In chapter 9:6 the incarnation is announced once more and in a 
prophetic vision it is seen as already accomplished, "For unto us a 
child is born, unto us a son is given." The child is the Son of the 
virgin and He is God's unspeakable gift, the Son. As Man born of the 
woman He will have the government upon His shoulder and possess the 
throne of David. This looks forward to His second coming. The Son given 
is the Wonderful Counsellor, the Mighty God, the
Everlasting Father, the Prince of Peace. His humanity and deity are here 
blended together.

     His life and ministry on earth. The leading features of this 
blessed life and service on earth are revealed in Isaiah. We call 
attention to a few of the more prominent predictions.

     His lowliness. He who was rich became poor for our sake. This 
poverty seems to be indicated in Isaiah 7:15, "butter and honey shall He 
eat." His lowliness is more fully predicted in 53:2, "For He shall grow 
up before Him as a tender plant, and as a root out of the dry ground; He 
hath no form and comeliness; and when we shall see Him, there is no 
beauty that we should desire Him."

     The Servant of the Lord. As such He is filled with the Spirit. "And 
the Spirit of the Lord is upon Him, the Spirit of wisdom and 
understanding, the Spirit of counsel and might, the Spirit of knowledge 
and of the fear of the Lord" (11:2). "Behold My servant whom I uphold, 
Mine elect in whom my soul delighteth; I have put My Spirit upon Him" 
(42:1). His method is seen; He is unostentatious in His service. "He 
shall not cry, nor lift up, nor cause His voice to be heard in the 
street" (42:2). His loving tenderness. "A bruised reed shall He not 
break and the smoking flax shall He not quench; He shall bring forth 
judgment unto truth" (42:3). These words are applied to Him in the New 
Testament (Matthew 12:18-20). His obedience we find predicted in chapter 
50:5: "The Lord hath opened mine ear, and I was not rebellious, neither 
turned away back." His message is given likewise. "The Spirit of the 
Lord God is upon me; because the Lord hath anointed me to preach good 
tidings unto the meek; He hath sent me to bind up the broken-hearted, to 
proclaim liberty to the captives, and the opening of the prison to them 
that are bound, to proclaim the acceptable year of the Lord" (61:1-2).
It is a well known fact that our Lord read these words in the synagogue 
of Nazareth and pronounced them fulfilled. He also gives us a very
important hint in reading this prediction. He stopped short in reading 
this passage. The rest belongs to His second coming. The first and
second coming of Christ are repeatedly blended together.

     As servant of the Lord He brings light. "The people that walked in 
darkness have seen a great light; they that dwell in the land of the 
shadow of death upon them hath the light shined" (Matthew 4:15-16).

     His miracles are also touched upon. In chapter 35 we read: "Then 
the eyes of the blind shall be opened and the ears of the deaf shall be
unstopped. Then shall the lame man leap as an hart, and the tongue of 
the dumb sing." When He appeared in the midst of His people He did these 
miracles to prove to the nation that He had the power of the kingdom in 
His hands; however Isaiah 35 looks forward to the kingdom, which is yet 
to come.

     His rejection by the people Israel. This rejection was predicted by 
Isaiah. As already quoted in chapter 49:4, He is seen as despised and 
abhorred by the nation, so that He mournfully complains, "I have labored 
in vain, I have spent my strength for nought." On account of this 
rejection "Israel is not gathered" (verse 5). More fully is this 
rejection of the Servant of the Lord seen in the great fifty-third 
chapter. "He is despised and rejected of men; a man of sorrows and 
acquainted with grief-, and we hid as it were our faces from Him; He was 
despised and we esteemed Him not."

     His mission to the Gentiles. While Israel is predicted to reject 
this servant, the Gentiles are to see His light and rejoice in His 
salvation. It is true most of these predictions await His future work, 
when He comes again and the Gentiles will be given to Him for an 
inheritance, but they also imply what is now in force. "I the Lord have 
called thee in righteousness, and will hold thine hand and keep thee, 
and give thee for a covenant of the people, for a light of the Gentiles" 
(42:6-7). "It is a light thing that Thou shouldest be My servant to 
raise up the tribes of Jacob and to restore the desolations of Israel
that Thou mayest be my salvation to the end of the earth" (49:6). 
Through Him Gentiles are saved now and when He comes again even the ends 
of the earth will know Him and He will reign over the Gentiles. Unto Him 
every knee must bow and every tongue shall swear (45:23).

     The sufferings of Christ. It was given to Isaiah to behold 700 
years before the Son of God appeared on earth an almost complete picture
of the sufferings of Christ and their vicarious character. How the 
obedient servant was to be treated by men is for the first time mentioned
in chapter 50:6: "I gave My back to the smiters and My cheeks to them 
that plucked off the hair, I hid not My face from shame and spitting." 
But the great revelation of the sufferings of Christ is found in the 
famous fifty-third chapter. It is the culmination of the second part of
Isaiah. The center of the chapter is "brought as a Lamb to the 
slaughter." The most ancient as well as reliable Jewish expositors apply 
the chapter to Messiah. The great expositors of the Church in the past 
have all read the story of the cross of Christ in this chapter. The New 
Testament repeatedly quotes Isaiah 53 and knows no other fulfillment 
than in Him, who was the man of sorrows.

     The Spirit-filled evangelist Philip heard the eunuch reading from 
this chapter and then opened his mouth and preached Jesus unto him. The 
infidel Jews have invented a theory which teaches that the nation's 
sufferings are described and not the Messiah's. This wicked denial the 
destructive critics have fully indorsed.

     The last three verses of chapter 52 belong to the fifty-third 
chapter. If we count them to the great chapter we find five progressive 

1. The Servant-His suffering and His exaltation, so that the nations are 
astonished at Him and kings shut their mouths. It is the keynote of the 
prediction that follows (52:13-15). 
2. His life and His rejection by the nation (53:1-3).
3. His sufferings; smitten, afflicted, wounded and bruised (53:4-6). 
4. His submission and His deliverance (53:7-9). 
5. His glorious reward (53:10-12).

     But what is all contained in this matchless chapter! We have in it 
a description of the Servant, the vicarious sufferer, the triumphant 
victor as nowhere else. Twelve great statements are made concerning His 
work on the cross:

1. He hath borne our griefs. 
2. Carried our sorrows. 
3. He was wounded for our transgressions. 
4. Bruised for our iniquities. 
5. The chastisement of our peace was upon Him. 
6. With His stripes we are healed. 
7. The Lord has laid on Him the iniquity of us all. 
8. For the transgression of my people was He smitten. 
9. Made His soul an offering for sin. 
10. He shall bear their iniquities. 
11. He bears the sin of many. 
12. Made intercession for the transgressors.

     His holy, spotless character is revealed. As a lamb He suffered in 
patience. He had done no violence nor was deceit in His mouth. He 
suffered and died for others. He suffered for His people (John 11:50-51). 
It was God who smote Him, the Lord who bruised Him, who put Him to grief. 
There is in the whole Bible no grander unfolding of John 3:16 than this 
great chapter. Whoever rejects Isaiah's vision of the Sinbearer, rejects 
the gospel and denies the atoning work of the cross.

     We also behold His grave, we see Him risen in this chapter, exalted, 
interceding, justifying many, having a seed, an offspring as the last 
Adam, securing the travail of His soul and dividing the spoil with the 
great. Ah! who can tell out the majestic grandeur of this great peak in 
God's revelation! After this great vision, the Servant of the Lord is 
not mentioned again, nor His sufferings. The glory side comes more fully
in view in chapters 54-66. And it will be fully realized when Israel has 
confessed Him, whom they once rejected.

     The predictions of glory and the second coming of Christ. More 
numerous and richer are the messianic predictions, which reveal His 
exaltation and the fact of His glorious second coming.

     Isaiah beheld His personal, visible and glorious coming, not as the 
sufferer but as the King. He saw Him coming in majesty and glory. His
glory is seen in these visions as covering Jerusalem and the land and 
eventually the whole earth. He comes to Zion to redeem His people and
deliver them out of the hands of their enemies. He comes to overthrow 
the wicked one and to execute the judgments of God on the earth. He 
comes to establish peace and dwell in the midst of His people and rule 
as King over the nations. We can call attention to a very few of the 
many predictions from different chapters; our remaining study will bring 
this great theme more fully to our view.

     "He shall judge among the nations and shall rebuke many people; and 
they shall beat their swords into plowshares and their spears into
pruninghooks; nation shall not lift up sword against nation, neither
shall they learn war any more (2:4). This is the program of God. Peace
on earth will thus be accomplished. It follows His visible manifestation. 
He appears in the glory of His majesty and will alone be exalted in that 
day (2:10, 11). His glory will cover Jerusalem (4:5). "With 
righteousness shall He judge the poor and reprove with equity for the 
meek in the earth; and He shall smite the earth with the rod of His 
mouth and with the breath of His lips shall He slay the wicked" (11:4). 
"The earth shall be full of the knowledge of the Lord, as the waters 
cover the sea" (11:9). "Cry out and shout, thou inhabitant of Zion; for 
great is the Holy One of Israel in the midst of thee" (12:6). "I will 
punish the world for their evil and the wicked for their iniquity" 
(13:11). "Therefore I will shake the heavens, and the earth shall remove 
out of her place in the wrath of the Lord of Hosts, and in the day of 
His fierce anger" (13:13). "The Lord of hosts shall reign in Mount Zion 
and in Jerusalem and before his ancients gloriously" (24:23). "And it 
shall be said in that day, Lo this is our God, we have waited for Him
and He will save us; this is the Lord we have waited for Him, we will be 
glad and rejoice in His salvation" (25:9). "The Lord cometh out of His 
place to punish the inhabitants of earth for their iniquity" (26:21). 
"Behold a King shall reign in righteousness" (32:1). "And the Glory of 
the Lord shall be revealed and all flesh shall see it together (40:5). 
"And the Redeemer shall come to Zion, and unto them that turn from 
transgression in Jacob, saith the Lord" (59:20). "Arise, shine for thy 
light is come and the glory of the Lord is risen upon thee" (60:1).

     "Who is this that cometh from Edom, with dyed garments from Bozrah? 
this that is glorious in His apparel, traveling in the greatness of his 
strength? I that speak in righteousness, mighty to save. Wherefore art 
Thou red in thine apparel, and Thy garments like him that treadeth in 
the winevat? I have trodden the wine-press alone; and of the people 
there was none with Me: for I will tread them in Mine anger, and trample 
them in My fury; and their blood shall be sprinkled upon My garments, 
and I will stain all My raiment. For the day of vengeance is in Mine 
heart, and the year of My redeemed is come. And I looked, and there was 
none to help; and I wondered that there was none to uphold: therefore 
Mine own arm brought salvation unto Me; and My fury, it upheld Me.
And I will tread down the people in Mine anger, and make them drunk in 
My fury, and I will bring down their strength to the earth" (63:1-6).

     "For behold, the Lord will come with fire, and with His chariots 
like a whirlwind, to render His anger with fury, and His rebuke with
flames of fire. For by fire, and by His sword, will the Lord plead with 
all flesh: and the slain of the Lord shall be many. For I know their
works and their thoughts; it shall come, that I will gather all nations 
and tongues; and they shall come, and see My glory. And I will set a 
sign among them, and I will send those that escape of them unto the 
nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and 
Javan, to the isles afar off, that have not heard My fame, neither have 
seen My glory; and they shall declare My glory among the Gentiles"
(66:15-16; 18-19).

     These are a few of Isaiah's predictions concerning the future glory 
of our Lord and the work of judgment and mercy He will execute. May it 
be our delight to meditate on these great prophetic unfoldings of the 
Person and the glorious work of our Lord, till some day we shall be face 
to face with Himself and through grace become partakers of His glory.


     The book of Isaiah abounds in great predictions of glories and 
blessings in store for this earth and its inhabitants. Not one of these 
have been fulfilled in the past, nor are they now in process of 
fulfillment. They must therefore be fulfilled in the future. To this we 
might add that not one of these great predictions can be fulfilled till 
the predicted judgments have taken place.

     Isaiah uses some 45 times the phrase "in that day." He uses these 
words almost exclusively in the earlier prophecies contained in chapters
1-35. This day is the day when Jehovah is manifested and when He deals 
in judgment with the earth. We give a few of the more prominent passages 
in which that day is mentioned (chapter 2:10-22). Here the day is 
described as bringing the exaltation of the Lord and the utter casting 
down of all that is lofty and high (chapter 13:9-13). These words tell 
us that it is the day in which the world will be punished for its 
wickedness and that heaven and earth will be shaken (chapter 24). In 
this great judgment chapter we read that all classes will be affected by 
it, the earth will reel to and fro like a drunkard and be removed like a 
cottage. Then the kings on earth will be punished. The high ones on high, 
the wicked spirits in the heavenlies, will be shut up in prison. This 
great day Isaiah beheld is the day "when the Lord Jesus shall be 
revealed from heaven with His mighty angels in flaming fire taking 
vengeance on them that know not God, and that obey not the gospel of our 
Lord Jesus Christ" (2 Thess. 1:7-8). Such a day has not yet been. It 
will surely come. Never before have things been so ripe for that day as 
they are now.

     Whatever we find in future glories and blessings in Isaiah is 
always in connection with that day. The glories and blessings do not 
precede that day, but the day precedes the glories and blessings 
promised. Therefore we say the fulfillment of these great predictions 
has not been in the past, they are not now being fulfilled and they 
cannot be fulfilled till the storm clouds of divine judgment have swept 
over this earth and the Lord has been manifested.

     The great majority of Christians hold the unscriptural view that in 
the Church and through the Church the visions of Isaiah are fulfilled in 
a spiritual way. But they forget the great day in Isaiah and the fact 
stated that the glories and blessings predicted follow that day.

     What then are these predicted glories and blessings? We find that 
the larger number of them belong to the people Israel. We look at these 

     The future blessings of Israel. This wonderful people has a 
wonderful future. God has not cast them away and to them still belong 
the promises and the glory. Israel is set aside throughout this present 
age and judicially blinded. Isaiah had to announce this fact. We find 
that in the vision which called him into the prophetic office the 
message was given to him that the nation should not hear and that their
eyes should be blinded. The consummation of this predicted blindness 
came after they had rejected Christ. We find these words of Isaiah 
(6:10) quoted three times in the New Testament. In Matthew 23:13-15. 
Israel had then rejected Him and He began to teach the mysteries of the 
kingdom of heaven in parables. In John 12:40 when the Lord was about to 
suffer and to die. In Acts 28:27 at the close of the book of Acts after 
the gospel had been preached to them by the Holy Spirit come down from
heaven. They rejected it and the last statement of the Apostle of the 
Gentiles, who loved his people so well, is a significant one, "the 
salvation of God is sent unto the Gentiles and they will hear it." Since 
then the message Isaiah received has been fully carried out. They are 
judicially blinded and scattered among the nations. Their land is 
desolate. Their city is trodden down by the Gentiles. Their sufferings 
and woes have been indescribable. God has hidden His face from them and 
in His wrath He has forsaken them.

     But Isaiah's vision tells us likewise that this condition is not to 
be permanent. The curse will be changed into blessing and they will 
receive double for all their sin.

     Their restoration to the land. They will be brought back to the 
land. In chapter 11:10-12 we find one of these unfulfilled predictions 
of Israel's restoration. It has been taught that these words were 
fulfilled in the return of the remnant from Babylon. Notice, however, 
that it saith "and gather together the dispersed of Judah from the four 
corners of the earth." It speaks of a gathering from a world-wide 
dispersion, not from the Babylonian captivity. It includes the islands 
of the sea and it is distinctly stated that the Lord shall set His hand 
again the second time to recover the remnant of His people. The entire 
chapter shows that it is a future thing.

     In chapter 14:1-2 is another unfulfilled prediction. "For the Lord 
will have mercy on Jacob and will yet choose Israel, and set them in 
their own land." The nations are mentioned as helping them to return. 
This fact is indicated elsewhere in Isaiah (chapters 18:7, 66:20). This
regathering is stated in 27:13. "And it shall come to pass in that day, 
that the great trumpet shall be blown and they shall come which were 
ready to perish in the land of Assyria, and the outcasts in the land of 
Egypt and shall worship the Lord in the holy mount of Jerusalem." Also
read 35:10; 43:5-6; 49:10-12. All the great predictions in the later 
prophecies concerning Israel's glorious state in the land make such a 
regathering necessary.

     The spiritual blessings. The calling of Israel as a nation is 
stated in Exodus 19:5-6. "Now therefore if ye will obey my voice, indeed, 
and keep my covenant, then ye shall be a peculiar treasure unto me, 
above all people, for all the earth is mine. And ye shall be unto me a 
kingdom of priests and a holy nation." Up to now this has never been; 
yet God's gifts and calling are without repentance. The day is coming 
when the Lord in His infinite grace will bestow upon the remnant of His 
people such spiritual blessings, that they will be healed of all their 
backslidings and become a holy nation and a kingdom of priests in the 

     This is beautifully revealed in the first song of redemption in 
chapter 12. Closely connected with their regathering predicted in the 
preceding chapter is their grateful expression for the spiritual 
blessings they received. His anger is turned away, comfort has come at 
last. They sing and praise for Jehovah has done excellent things. Then 
the Lord gives them rest from their sorrows, fear and hard bondage 
(14:3). The songs of redemption in chapters 25-26 celebrate the same 
blessings. The forgiveness of their sins is promised in chapter 33:24, 
"the people that dwell therein shall be forgiven their iniquity." "I, 
even I, am He that blotteth out thy transgressions for mine own sake, 
and will not remember thy sins" (43:25). "I have blotted out, as a thick 
cloud, thy transgressions, and, as a cloud, thy sins return unto me, for 
I have redeemed thee" (44:22). This is followed by a song. "I will bring 
near My righteousness; it shall not be far off, and My salvation shall 
not tarry and I will place salvation for Israel My glory" (46:13). Read 
also 54:6-10. Then the Spirit of God will be poured out upon them. This 
is promised in chapter 32:15. The promise is connected with their 
restoration to the land. The same promise is found in chapter 59:20-21. 
First the Redeemer comes to Zion and the Spirit is promised unto Israel 
and Israel's seed. These great future blessings are especially revealed 
in chapters 61 and 62. "But ye shall be named the priests of the Lord, 
men shall call you the ministers of our God." Thus their priestly 
calling among the nations will be realized. But when? After the day of 
vengeance, the second coming of the Lord (verse 2). The same blessings 
are stated in verses 7 and 10. Then they shall be called "the holy 
people," "the redeemed of the Lord" (62:12). In one day the new birth of 
the nation will take place (66:8).

     But let us understand that these blessings are not for the apostate 
portion of the nation. Millennial Dawnism, as well as others, claims 
that all Israel will receive these blessings, not alone the wicked 
element which sides with the man of sin and worships him, but also all 
the past generations who died in their sins will be raised up and 
brought back to the land and possess these things. No such teaching is 
found in the Word. Ezekiel 37, the vision of the raising up of the dry 
bones, has nothing to do with a physical resurrection; it is a type of 
their national restoration. Ezekiel 20:38 makes it clear that the rebels, 
the apostates, will have no share in these blessings. These will not 
enter into the land saith the Lord. Two parts of the people will be cut 
off and die and the third part only shall be brought through the fire.

     The blessings for Israel's land. The land of Israel, Palestine, is 
called by Isaiah "Immanuel's land" (8:8). Desolation has come upon it on 
account of the transgressions of the people. It is now an unfruitful 
land, a land of wastes and ruins. But there is a glorious future for 
Immanuel's land and He who lived His blessed life in that land, where He 
shed His blood and died, will also make it a glorious land. We can only 
link a few passages together where this is promised. Read 30:23-26; 
60:17-22; 61:4; 62:4-5; 65:21-24.

     The future of Jerusalem. Jerusalem, still trodden down by the 
Gentiles, has a glorious future. It will become the great capital of the
kingdom, which will cover the whole earth. In chapter 1 Isaiah speaks of
Jerusalem as a harlot and that murderers dwell in it. This is true now
and blood-guiltiness rests upon it. But afterward, Isaiah announces, 
"thou shalt be called the city of righteousness, the faithful city." 
That will be after the Lord has come. Then "out of Zion shall go forth 
the law and the Word of the Lord from Jerusalem" (2:3). The Holy One of 
Israel will make His dwelling place there and cover it with His glory 
(4:2-6; 11:9-10; 12:6; 24:23). Then they will rejoice on account of it. 
"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" (26:1). 
33:20-21 shows another picture of Zion and Jerusalem. Also 54:11-14; 
Jerusalem will be a praise in the earth (62:7). "But be glad and rejoice 
forever in that which I create; for behold I create Jerusalem a 
rejoicing, and her people a joy. And I will rejoice in Jerusalem and joy 
in My people, and the voice of weeping shall no more be heard in her, 
nor the voice of crying" (65:18-19). What a beautiful word this is! His 
people rejoice in Him and He rejoices in them. Jerusalem has become at 
last the place of joy and peace and Jerusalem is His joy. Then He will 
fully have the travail of His soul and be satisfied. Once more Jerusalem 
is mentioned in the last chapter, "Rejoice ye with Jerusalem, and be 
glad with her, all ye that love her, rejoice for joy with her, all ye 
that mourn for her" (66:10). The nations redeemed will rejoice. But we 
may well think of the joy of the glorified saints, including all the 
saints, both the Old Testament and New Testament saints. They all loved 
Jerusalem. We love Jerusalem, and when He rejoices in the accomplishment 
of His purposes we shall rejoice with Him. His joy will be our joy in 

     The future blessings of the nations. Closely linked with these 
great future blessings and glories for Israel His people are the 
blessings of the Gentiles. The many predictions which concern the 
Gentiles cannot be fulfilled till Israel and Jerusalem have entered into 
their blessing. The conversion of the world is nowhere taught to take
place in this present age through the church, but it is always found in 
connection with converted Israel. This is an important principle. The 
day of the Lord will bring great judgments for the Gentile world. When 
these judgments are in the earth the inhabitants of the world will learn 
righteousness (chapter 26:9). The Lord will deal in great and world-wide 
judgments with the Gentiles, especially with those which had the light 
and turned from the light. But there will be Gentiles who turn to God 
during these great judgments and believe the testimony, the gospel of 
the kingdom, preached at that time (Matthew 24:14). What are the 
blessings promised to these nations? We touch upon a few. In chapter 
2:2-4 we find one of the most comprehensive. The nations will go up to 
that house of the Lord, which is yet to be built and which will be, 
according to another prophecy, a house of prayer for all nations. This 
great prediction is sadly spiritualized. It is applied to the church; 
and the fulfillment was, it is claimed, when the Lord selected the 
twelve apostles on a mountain. It has nothing whatever to do with the 
church nor with the church age. When Jerusalem has been restored, the 
nations which are left will go there to worship. Then war will end and 
not before. This is God's peace program. In 11:9-10 we read that the 
earth will be filled with the knowledge of the Lord and the Gentiles 
will seek Him. The great things, which He hath done, will be known in 
all the earth (12:5). Greater still is the vision of chapter 15:6-8. A 
feast of fat things will be made. Now God has spread the gospel feast 
and invites all to come. "Come, for all things are now ready." But the 
invitation to this feast will soon end. Then comes "the supper of the 
great God," a fearful judgment to which the fowls of heaven are invited
(Revelation 19:16-18). This is followed by the feast of all peoples. The 
veil which is now over the heathen nations will be destroyed and all 
tears will be wiped away; the tears of sickness, the tears of want, the 
tears of affliction, the tears of sorrow. The gathering of the nations 
will be to Israel; they will be joined to them and thus the kingdom will 
extend over the whole earth. "Lift up thine eyes round about and behold, 
all these gather themselves together and come to thee" (49:18). World 
conversion, the multitude of nations brought to the knowledge of God 
(not into the Church) is beautifully predicted in chapter 60. First we 
see the glory of the Lord shining forth; this is His second coming. But 
in what state does He find the earth? "Behold, darkness shall cover the 
earth and gross darkness the people." This is the apostasy, the moral
and spiritual darkness the Lord will find on the earth. It will soon be 
changed by His glorious appearing. The Gentiles will then be brought
to that light.

     "And the Gentiles shall come to thy light, and kings to the 
brightness of thy rising. Lift up thine eyes round about, and see; all 
they gather themselves together, they come to thee: thy sons shall come 
from far, and thy daughters shall be nursed at thy side. Then thou shalt 
see, and flow together, and thine heart shall fear, and be enlarged; 
because the abundance of the sea shall be converted unto thee, the 
forces of the Gentiles shall come unto thee. The multitude of camels 
shall cover thee, the dromedaries of Midian and Ephah; all they from 
Sheba shall come: they shall bring gold and incense; and they shall show 
forth the praises of the Lord. All the flocks of Kedar shall be gathered 
together unto thee, the rams of Nebaioth shall minister unto thee: they 
shall come up with acceptance on Mine altar, and will glorify the house 
of My glory. Who are these that fly as a cloud, and as the doves to 
their windows? Surely the isles shall wait for me, and the ships of 
Tarshish first, to bring thy sons from far, their silver and their gold 
with them, unto the name of the Lord thy God, and to the Holy One of 
Israel, because He hath glorified thee. And the sons of strangers shall 
build up thy walls, and their kings shall minister unto thee; for in My 
wrath I smote thee, but in My favor have I had mercy on thee. Therefore 
thy gates shall be open continually; they shall not be shut day nor 
night; that men may bring unto thee the forces of the Gentiles, and that 
their kings may be brought. For the nation and kingdom that will not 
serve thee shall perish; yea, those nations shall be utterly wasted" 

     This is the vision of the kingdom to come. That coming age, 
introduced by the visible and glorious coming of Christ, will mean the 
end of idolatry and the worshipping of the Lord. "All flesh shall come 
to worship before Me, saith Jehovah" (66:23).

     The blessings for all creation. In Romans 8 we read of the future 
and complete deliverance of groaning creation. It will come with the 
manifestation of the sons of God. That manifestation takes place when 
the Lord Jesus Christ comes again. He who created all things and whose 
creation was marred by sin; He who came into His creation and died for 
the creature's sin, will in that coming day deliver creation from its 
curse. The blessings of a delivered creation were beheld by Isaiah.

     "The wolf also shall dwell with the lamb, and the leopard shall lie 
down with the kid; and the calf and the young lion and the fatling 
together; and a little child shall lead them. And the cow and the bear 
shall feed; their young ones shall lie down together: and the lion shall 
eat straw like the ox. And the sucking child shall play on the hole of 
the asp, and the weaned child shall put his hand on the cockatrice' den" 

     Also read chapter 65:25. Only the serpent will continue to crawl in 
the dust as an abiding witness of Satan and sin; also as a warning, for
after the kingdom age Satan will be loosed for a little season 
(Revelation 20:7).

     All waits for the coming of these great blessings and glories. We 
insist again that they cannot come till "that day" of Isaiah's vision 
has appeared. It will surely come, though it has tarried long. Judgment 
ends the present age and blessings for Israel, the nations and all 
creation are the characteristics of the age to come. The church and her 
heavenly destiny was not seen by Isaiah. In the New Testament we read
exclusively of the church, how it began and how it will suddenly end. 
When the predicted judgments smite the earth the true Church is gathered 
home and is in His presence. Her destiny is not an earthly kingdom, an 
earthly Jerusalem, but with the King, the Lord of Glory in the heavenly 
Jerusalem. The destiny of the church is not to be ruled over in the 
kingdom, but to rule over the kingdom. May God's Spirit give unto us the 
power to enjoy these great revelations and rejoice in them even before
they are accomplished.

                   Chronologically Arranged

Before Christ                                         

765 Isaiah born
789-740 Uzziah
784-745 Jeroboam II
745-737 Menahem
745-727 Tiglath-pileser III
740 The call of Isaiah's vision, chapter 6
740-736 Jotham
738 Arpad, Calno, Carchemish and Damascus taken by Tiglath-pileser III
737-736 Pekahiah
736-730 Pekah
736-727 Ahaz
734 Syro-Ephraimitic war; Gaza captured by Tiglath-pileser III; Galilee 
    carried captive to Assyria
732 Damascus taken by Tiglath-pileser III
730-722 Hoshea
727-699 Hezekiah
727-722 Shalmaneser IV
722 Fall of Samaria; end of the kingdom of Israel
722-705 Sargon II
721-709 Babylonia under Merodach-Baladan
720 Battle of Karkar; Sargon II conquers Arpad, Hammath and Damascus. 
    Battle of Raphia
717 Sargon II conquers the Hittites, takes Carchemish, their capital
714 Hezekiah's sickness
712 Merodach-Baladan sent messengers to Hezekiah
711 Siege of Ashdod by Sargon II
709 Merodach-Baladan driven from Babylonia by Sargon II
705-681 Sennacherib
703 Merodach-Baladan again king over Babylonia
701 Siege of Jerusalem by Sennacherib; Judah, Moab, Edom, Ammon and 
    Philistia made to pay tribute. Tirhakah (afterwards "king of 
    Ethiopia") head of the Egyptian army under Shabaka
699-643 Manasseh, king of Judah. Tradition claims that under Manasseh, 
    Isaiah suffered martyrdom

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