Isaiah
WEEK 1 - INTRODUCTION TO ISAIAH
Isaiah stands at a turning point in the history of God’s people when, after centuries of breaking their covenant relationship, God’s judgment will fall upon them and the whole world. Yet Isaiah proclaims the “good news” that God will bring his kingdom, renew all creation, and restore his people to himself. This redemption will be accomplished through a servant, who would be “despised and rejected by men” (Isa. 53:3), “pierced for our transgressions,” and “crushed for our iniquities” (v. 5). The one of whom Isaiah prophesied would die not as a martyr but as our substitute, “for the iniquity of us all” (v. 6). He would suffer the punishment that we deserve for our sins and suffer judgment in our place (vv. 5-6). He would do so willingly (v. 12) to provide the way of salvation for sinful people. This man he was pointing to was Jesus. He also reveals that Jesus was no afterthought. God had made a plan for our salvation before the foundation of the world and predicted it clearly through the prophet Isaiah.
The New Testament quotes Isaiah frequently. So, how do we understand this prophet more clearly? A prophet’s role is to communicate a message from God, but it is more than that, he sees things from God’s perspective, knows the heart of God, and is able to present that message to the people clearly. Isaiah was certainly a man who was passionate about the God he served, as well as a man of solid conviction. One sees Isaiah’s eagerness to serve in his response to God’s call for a messenger to the people (chap. 6)
Unger's Bible Dictionary gives this warning. "Prophecy is not intended to open the future to idle curiosity, but for the higher purpose of furnishing light to those whose faith needs confirming."
DATE OF WRITING
Based on the kings listed in the first verse of the book, Isaiah lived and ministered from around 740 to 700 BC and would have written about his prophetic ministry during these years.
A LOOK AT HISTORICAL TIMELINES
Time Span from - Josuha to Ezekial
When the books of the Old Testament were probably written
When the books of the New Testament were probably written
From "Make List not War"
The 100 most important events in History
THEMES
The Book of Isaiah is complex and it’s hard to follow the content. These are some of the major subjects.
Sin and its impact on the relationship with God and with other nations.
God as Lord of history.
The idea of the remnant is introduced.
The Holy One, one of Isaiah’s favorite names for God, occurs thirty-one times in the book.
The term “Servant of the Lord” is a descriptive term and has different uses in the book.
The subjects of Judgment and Salvation reoccur throughout the book.
Note: Judgment is never just a simple punishment. It is always meant to bring repentance and salvation to God’s people.
The Big Picture of Isaiah
Isaiah’s message to his contemporaries remains relevant to all God’s people until Christ returns. The prophecy has three main sections, each of which corresponds to a different historical setting.
The first section (Isaiah 1–39) is set against the background of Isaiah’s own day in the eighth century BC. With the rising threat of the Assyrian empire, God’s people were faced with a crisis of faith. Would they trust God or seek security in their own strategies for human rescue, by turning to other nations for deliverance? Throughout this section, we learn that God will judge his own people, as well as people from all nations, for their deeply entrenched, arrogant, and rebellious ways. Yet God displays his gracious heart time and again as we hear surprising promises of restoration.
In the short-term, God will judge his people with exile in Babylon in the sixth century BC, which is the assumed background for the second section (Isaiah 40–55). God speaks into their brokenness with words of comfort. He promises restoration from physical bondage and exile through Cyrus (Isaiah 41–48), as well as restoration from spiritual bondage and exile through the servant (Isaiah 49–55).
While the physical restoration would be granted and the exiles would return home, God still announces the future fulfillment of his glorious promises in the third and final section (Isaiah 56–66). God redefines his people to include all who come to him in faith, from both Israel and all nations. To those who continue to rebel, he will bring everlasting judgment. But he will rejoice over all who trust him, granting everlasting joy in a new creation where they will worship him and enjoy him forever.
HELP IN UNDERSTANDING THE STRUCTURE OF ISAIAH
If you want to understand the book of Isaiah, don’t read straight through it. You’ll get lost. The book isn’t arranged sequentially. It’s made up of eight major sections that oscillate back and forth between two distinct time periods.
The first chronological period is the Assyrian crisis in Judah, under the reigns of Ahaz and Hezekiah. The expanding Assyrian empire is encroaching on the land of Israel. Ahaz attempts to appease the Assyrians and compromises the nation’s devotion to God. His son Hezekiah then attempts to be faithful to God and resist the Assyrians as he faces the threat of annihilation.
The second-period centers on the return of God’s people from Babylonian exile about 150 years later. Judah escaped the Assyrians but was later conquered by the Babylonians. During the second period, Babylon is facing a threat from another rising power, the Medes and Persians. When they conquer Babylon, they’ll allow all the exiles to return to their lands. Some of the passages that speak to this second period come from just before the return, while others come after it. Still, others take this time as their point of departure and look ahead to future events.
WHO WROTE ISAIAH
The fact that one book speaks to two periods so far apart in time naturally raises the question of whether more than one person wrote it. Biblical scholars of all theological persuasions have various opinions on this question. Some believe that the book had just one author, Isaiah the son of Amoz, and a later editor that adapted some of his material for later contexts. Others hold that Isaiah wrote chapters 1–39, while an anonymous later prophet and poet wrote chapters 40–66, in a style like Isaiah’s. And still, others argue that there were actually three contributors: Isaiah; a later author who wrote chapters 40–55 towards the end of the exile; and another who wrote chapters 56–66 after the return. The knowledge of who penned the book is less important than the fact that God directed the thought of the writer.
OUTLINE OF ISAIAH AND OUR STUDY
Rebuke and Promise from the Lord “Ah, Sinful Nation” (1:1–6:13)
The Promise of Immanuel “Your Guilt Is Taken Away” (7:1–12:6)
Coming Judgment upon the Nations “We Have a Strong City” (13:1–23:18)
First Cycle of General Judgment and Promise (24:1–27:13)
Woes upon the Unbelievers of Israel (28:1–33:24)
Second Cycle of General Judgment and Promise (34:1–39:8)
The Greatness of God (40:1–48:22)
Peace Brought by the Servant-Messiah (49:1–57:21)
The Program of Peace (58:1–66:24)
WEEK 2 - Rebuke and Promise from the Lord “Ah, Sinful Nation” - ISAIAH Chapters 1-6
READ - ISAIAH Chapters 1-6: Link to both text and audio
THINK ABOUT THIS
When
have you ever taken a relationship for granted? Did you know the best
solution is to cherish each day, to appreciate people, and to embrace
God’s Word, the Bible?
What does the Bible say about taking
life for granted? In James
4:14 we read: “What do you know about tomorrow? How can
you be so sure about your life? It is nothing more than mist that
appears for only a little while before it disappears”. That tells
me life is very transient and uncertain—we know that.
Solomon in the Proverbs writings said, “Don’t brag about tomorrow. Each day brings its surprises”. (Proverbs 27:1)
Sometimes our ambitions can rob us. We can become so enmeshed with what tomorrow can bring that we don’t fully engage with what is in front of us today. But the Bible tells us that our current actions are important to God. The things that you pay attention to now will have a great impact upon your tomorrow, so don’t daydream about what could happen—be fully present with what you are doing today.
LOOK AT THE TEXT - ISAIAH 1:1–5:30
This scripture shows us the depth of Judah’s sinfulness, the judgment they deserve, and the grace that God promises to bring to them and the rest of the world.
This first section introduces the book and, in doing so, introduces the problem God addresses through the prophet Isaiah. “Children have I reared and brought up,” God says, “but they have rebelled against me” (Isa. 1:2). The people who were supposed to be a holy nation are a “sinful nation” (Isa. 1:4). Even as Judah’s sin is thoroughly confronted, this first section also gives us a glimpse of God’s purposes to bring grace for his people and, indeed, for the whole world.
As the heavens and earth are called into the courtroom as witnesses, God announces the charge against his people (Isa. 1:2–6).
Referring to Judah as “children” or “sons” of God highlights their great privilege (Isa. 1:2). It also points to God’s patience, for he graciously endured their rebellion from the time he first called them his “son” at the exodus (Ex. 4:22–23; Deut. 14:1).
“What to me is the multitude of your sacrifices? . . . I do not delight in the blood of bulls, or of lambs, or of goats” (Isa. 1:11). At first glance, it appears God is rejecting the very acts of worship he previously required of his people in Leviticus. Yet Isa. 1:10–20 shows it is hypocrisy, not worship, that God opposes. The ordinances were always intended to foster true godliness, which would be demonstrated in humble purity of heart and energetic promotion of others’ well-being. According to Isa. 1:13–17, how did Israel divorce these worship practices from their original purposes? In what ways is religious hypocrisy seen today?
“For you have rejected your people . . .” This begins the lengthy section announcing God’s approaching judgment against his people’s rebellion (Isa. 2:6–4:1). Review Isa. 2:8, 17–18 and Isa. 3:8, 14–16 (note also Isa. 1:21–23). What has Israel done to deserve judgment?
Even after Israel provoked God with their many sins, he still extended an invitation of grace: “Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow” (Isa. 1:18). It is ultimately the blood of Jesus that cleanses us in this way (1 John 1:7). He invites us to “Come to me, all who labor and are heavy laden, and I will give you rest” (Matt. 11:28).
Throughout Isaiah 2:6–4:1, we hear what God will do “in that day”—a day of utter terror for sinners (Isa. 2:20–21). In Isa. 4:2 Isaiah once again says, “in that day,” only this time it is followed by an unexpected, surging wave of grace. Isaiah often introduces grace as a surprise. In this instance, God promises to provide “the branch of the Lord,” the Messiah (Isa. 4:2). His people will be washed of their filth (Isa. 4:3–4) and the presence of the God they defied will become their refuge (Isa. 4:5–6; note Isa. 3:8). God’s surprising grace to sinners should never get old. The New Testament words, “But God,” should always awaken fresh wonder. “And you were dead in the trespasses . . . But God . . . made us alive together with Christ—by grace, you have been saved” (Eph. 2:1, 4–5).
TAKE THIS HOME
The book of Isaiah is unrelenting in its confrontation of sin. From the beginning, we see that God’s people have rebelled (Isa. 1:2) and are a “sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly” (Isa. 1:4). What is worse, they sin against grace, for God cared for them as his children (Isa. 1:2; Isa. 5:4). Since we are corrupt in every part of our being, God’s redemption must (and does) include comprehensive cleansing and renewal.
Take time to reflect on the implications of Isaiah 1–5 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises.
WEEK 3 - The Promise of Immanuel “Your Guilt Is Taken Away” - ISAIAH Chapters 7-12
READ - ISAIAH Chapters 7-12: Link to both text and audio
THINK ABOUT THIS
Each branch of the U.S. military has some form of saying, “Never volunteer for anything.” However, when Isaiah had an encounter with the King—the Lord of Armies—he quickly volunteered to take on the mission God had for him. That’s what happens when a person experiences what Isaiah did. The Lord revealed Himself to Isaiah in a vision, and in this vision, Isaiah recognized his sin and need for a Savior. The Lord cleansed him of his sin and then called him to service.
When the Lord reveals Himself to us and saves us from our sins, the proper and appropriate response is Isaiah’s response, “Here I am. Send me.”
Why does God call and then use believers to carry out His purposes?
LOOK AT THE TEXT
In Isaiah 6–12, we see God’s grace extended to Isaiah, then promised to the southern kingdom of Judah and the northern kingdom of Israel.
Isaiah 6 introduces us to Isaiah and his commission to proclaim God’s message. While judgment will certainly fall upon unfaithful Judah and Israel, God’s grace will preserve a remnant to be restored and enjoy his salvation. This grace begins with Isaiah (Isa. 6:1–13) and will spread to the remnant of God’s people (Isa. 7:1–11:16), leading them to a day of worldwide praise (Isa. 12:1–6).
God decrees that Isaiah’s ministry will harden his own sinful generation (Isa. 6:9–10). God’s discipline will leave only a remnant of his people, like a stump after a forest fire. Yet this stump will be a “holy seed,” a remnant saved by grace (Isa. 6:13). How would this encourage Isaiah as he preaches this message of hardening? How does all of this relate to proclaiming the gospel in the New Testament (note Matt. 13:13–16; Acts 28:26–28)?
At this point in history, God’s people are divided into two kingdoms, Israel in the north and Judah in the south. Syria and Israel (called “Ephraim” here) come together to force Judah into their alliance against Assyria (Isa. 7:1–2).
In response to Ahaz’s hypocritical refusal to request a sign, God offers the southern kingdom of Judah the sign of a child called “Immanuel,” which means “God with us” (Isa. 7:10–14). Christian interpretation follows Matthew in seeing this as fully and finally fulfilled in the person of Jesus Christ, who is literally “God with us” (Matt. 1:23).
The Assyrian army will eventually destroy Syria, the northern kingdom of Israel, and even the southern kingdom of Judah for their unbelief (Isa. 7:18–8:8). God calls Isaiah and a faithful remnant “not to walk in the way of this people” (Isa. 8:11). According to Isa. 8:11–17, how are they to be characterized?
After the darkness of judgment, the light of grace will dawn (Isa. 9:1–7). Israel will be filled with joy because “a child is born . . . a son is given” (Isa. 9:6). What do the four “titles” of this son in that verse tell us about who he is and what he will do?
After using Assyria to judge the northern kingdom of Israel (Isa. 9:8–10:4), God will then turn to judge Assyria as well (Isa. 10:5–19). Why? What does this teach us about God’s character?
Isaiah 11:1–10 describes the triumph of the Messiah and the resulting cosmic renewal. Since Jesse was the father of King David, the reference to the Messiah as a “shoot from the stump of Jesse” identifies him as the anticipated Davidic King (Isa. 11:1; see Ezek. 34:23–24; Ezek. 37:24–25; Hos. 3:5). How is he described in Isa. 11:2–5? How does this contrast with the character of Israel and any other human? Note a few specific ways this description finds its fulfillment in Jesus Christ.
How is it also fitting that those who have received this grace would take up the missionary call to “let this be made known in all the earth” (Isa. 12:5)? What does this imply about the connection between receiving grace and desiring to share it with others (see also Isa. 6:7–8; 2 Cor. 5:14; 1 Pet. 2:9)?
TAKE THIS HOME
As you reflect on the implications of Isaiah 6–12 for your own life today, consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Ask for the Lord’s blessing and help as you continue to go about your week. And take a moment also to look back through this unit of study, to reflect on key things that the Lord may be teaching you—and perhaps to highlight and underline passages in your Bible to review again in the future.
WEEK 4 - Coming Judgment upon the Nations “We Have a Strong City” - ISAIAH Chapters 13-23
READ - ISAIAH Chapters 13-23: Link to both text and audio
The nations become the primary focus. Israel needs to learn that their God, “the Holy One of Israel,” is also the Judge and Savior who rules the world. Only he is worthy of their trust.
THINK ABOUT THIS
Throughout history, we have seen dictators, despots, and other leaders seize control of countries or regions. At the time, some of these leaders and the groups they led appeared to be invincible, carrying an unchecked arrogance as they gained more power. In Isaiah’s day, Tyre and Sidon were Phoenician cities on the coast of the Mediterranean Sea that had a vast and powerful financial empire. To the human eye, they seemed invincible, but they were no match for God. God is sovereign over every nation and human seat of power.
What are some things that may cause a person to question who is really in control?
UNDERSTAND THE CONTEXT
To understand what these oracles are doing in the Book of Isaiah, it is important to remember last week’s material. God had promised judgment and then eventual restoration for the people of Israel and Judah. A natural question for Isaiah’s audience was how any restoration would be possible given the power of the nations around them. King Ahaz of Judah certainly didn’t trust that God could accomplish His promise amidst the looming threat of Assyria and the northern kingdoms. Even the smaller nations bordering Judah, such as Edom, Moab, Philistia, and Aram, presented a substantial threat to God’s people. How could the God of Judah overcome such a barrier? How could there ever be a messianic kingdom like the one depicted in Isaiah 9, given that the surrounding nations would oppose it?
This concern is easier to grasp if we understand some of the common beliefs of the ancient Near East. In the ancient Near East, gods were thought to be territorial. The gods of the various ancient Near Eastern countries were believed to be most powerful on their home turf, with their powers waning further from home. The people of the time also believed that when nations fought, their gods fought for them against the gods of the opposing nations. In this view, the gods could win and lose, just like the nations they sponsored. In this cultural context, it was tempting for the Judeans to put their God in the same category as the other gods of the region and wonder whether He could really deliver them.
In chapters 13–23, Isaiah responded. He presented the oracles against the nations as evidence that the God of Judah can and will judge the other nations.
LOOK AT THE TEXT
First Series of Oracles (Isa. 13:1–20:6)
This section in Isaiah is a string of judgment oracles concerning nations of the world. Yet it is not written to those nations; it is written to Judah about those nations. What is Isaiah helping Judah to see? As you consider this, remember that they were prone to trust in these nations and their false gods rather than the one true God.
Isaiah refers to the coming judgment on Babylon (a term used by the Lord to typify wickedness) and the nations as “the day of the Lord” (Isa. 13:6, 9). According to Isaiah 13:6–13, what will this “day” be like and why will it occur?
“How you are fallen from heaven, O Day Star, son of Dawn!” (Isa. 14:12). Poetic imagery is used to describe the fall of Babylon’s king from the heights of pride to the depths of destruction. Some interpreters also see this as an allusion to the fall of Satan. It also reminds us of humanity’s first sin (Gen. 3:5–6). What does Isa. 14:12–15 teach us about the nature of pride? What does this teach us about the end of the arrogant who do not humbly take refuge in Christ?
Babylon will disappear in judgment as though swept away with a broom. Compare this judgment on Babylon (Isa. 14:22–23) with God’s judgment on Israel (see especially Isa. 10:20–22). How does the extent of judgment differ?
Assyria was a great threat to Israel and Judah in Isaiah’s time. While Assyria’s downfall is announced in Isaiah 14:24–27, the focus is on “the Lord of hosts.” What do we learn about God? How would this message bolster the faith of God’s people under the threat of Assyria?
The message of Moab’s judgment is in the form of a lament, for it is filled with sorrow (Isa. 15:1–16:14). Moab weeps and prays at their places of worship, the high places (Isa. 15:2; Isa. 16:12). By referring to their “high places,” what does Isaiah indicate about their worship (note 2 Kings 17:29; Ps. 78:58)? How does this explain why God ignores their prayers (Isa. 16:12–14)? What does this show us about religious zeal that is not directed toward the one true God?
Read Deuteronomy 6:10–19. What light does this shed on the condemnation of the northern kingdom of Israel, here referred to as Ephraim (Isa. 17:4–14)? Note, in particular, Isaiah 17:10.
“Striking and healing,” God proclaims judgment against Egypt (Isa. 19:1–15) and then restoration for Egypt and the nations (Isa. 19:16–25). This points forward to the day when those “from every tribe and language and people and nation” will worship God because of the saving work of Christ (Rev. 5:9). What are the various ways that nations will be blessed, according to Isaiah 19:18–25?
Second Series of Oracles (Isa. 21:1–23:18)
Isaiah gives us a glimpse of Judah’s deep heart orientation toward self-salvation in the oracle concerning Jerusalem, “the valley of vision” (Isa. 22:1–25). When faced with destruction, Judah looked with great attentiveness to military readiness (Isa. 22:8–11). Yet they should have looked to “him who did it . . . him who planned it long ago” (Isa. 22:11; also Isa. 31:1). Why was it foolish for them to “look” away from God? In contrast, what would it mean to “look to” God here?
The final oracle is against Tyre, a hub of commerce (Isa. 23:1–18). This city is called a prostitute because money was the driving motive for everything (Isa. 23:15–17). How would this seduction of security and prestige have weakened Judah’s trust in God? What are ways that wealth provides a false sense of security or glory? How should God’s judgment against Tyre change Judah’s perspective (and our own) toward such people and nations?
TAKE THIS HOME
In the midst of words of judgment against the nations we find words of comfort for Israel: “For the Lord will have compassion on Jacob and will again choose Israel” (Isa. 14:1). God is righteous and just. Thus, he is rightly provoked to wrath by the prideful rebellion of Israel, the nations, and every one of us. Yet he sets his heart in love with his people and overflows with compassion toward us. Not an ounce of that love is deserved. Take some time this week to consider the Lord’s blessings and thank him for his sovereignty.
WEEK 5 - First Cycle of General Judgment and Promise - ISAIAH Chapters 24-27
READ - ISAIAH Chapters 24-27: Link to both text and audio
THINK ABOUT THIS
As believers, we can go to God’s Word to receive instruction and encouragement. It is the road map that we follow when we are not sure where to go. It helps us to direct our steps and to direct the steps of our children and families. What an awesome gift from our loving and righteous Heavenly Father! For the non-believer, however, God’s Word promises something different. For the non-believer, God’s Word promises judgment that is coming. As believers, our preparation for Jesus’ coming should be led by our faith. Once we have accepted God into our hearts, we have nothing to fear because the end of this world means the start of forever with Him!
In Chapter 10 of Revelation, we are unsure of what is to come exactly. Some of what will happen is spelled out in Revelation, but also, we witness John being told not to take notes when given the scroll and then being told to eat the scroll that delineates the events of the end of time. What we can be confident about is that we can trust Jesus' promises without fail.
MORE TO CONSIDER
People who have a plan and implement that plan to success are admirable. The Bible teaches that God has a plan. His plan includes redeeming creation and assembling a people out of every nation. Every nation will be represented when God prepares His inaugural feast, and everyone in attendance will be there because of their faith in the Lord Jesus Christ. Salvation is by faith alone in Christ alone. Isaiah emphasized this truth as he anticipated the destruction of death and the celebration of the Lord’s salvation before His throne.
Commentators often call chapters 24–27 of Isaiah the “little apocalypse.” The term apocalypse comes from a Greek word that means “to reveal” or “revelation.” It is the same word that gives the last book of the Bible its name (Revelation). Apocalyptic literature is a specific type of writing— one that usually includes fantastic elements such as the darkening of the sun, the falling of the stars from the heavens, angels, shaking mountains, and strange, symbolic beasts. More generally speaking, apocalyptic writings depict God’s breaking into His creation in a way that results in massive upheaval. The Book of Revelation, portions of Zechariah and Daniel, and Isaiah 24–27 contain this type of writing. In fact, Revelation refers back to specific passages of Isaiah and Zechariah in its narration.
As apocalyptic literature, Isaiah 24–27 fits perfectly after the oracles against the nations in chapters 13–23. God’s judgment on the nations is followed by His judgment on the whole of creation, and chapter 24 depicts the destruction of the whole earth. Just as we saw God’s sovereignty over the nations in Isaiah 13–23, we now see His control and sovereignty over the whole created order. This chapter also makes it clear that God is no respecter of persons; the priest is just as subject to God’s righteous judgment as the common laborer. The language of the chapter is striking, painting a picture of the undoing of creation. Not only do we see the sun and moon going dark, but we see the earth returning to the formless state described in Genesis 1 before God began to form it. Creation is being reversed.
Isaiah promised that both the wicked and the faithful would be dealt with according to the justice and faithfulness of God; the wicked would be destroyed and the faithful redeemed. Isaiah even spoke of “resurrection,” likely referring to the resurrection from the dead and not just a resurrection of the nation of Judah as an independent country.
In chapter 27 Isaiah returned to a theme he first developed in chapter 5: the vineyard of the Lord. In chapter 5 Isaiah spoke of the vineyard that had every advantage. It was safe from wild animals and had the best soil and seed. The vines were cared for with personal attention, yet the fruit produced was bad. As a result, the Lord said He would destroy the vineyard and let the wild animals in to despoil it. This image was a metaphor for the foreign nations coming in to destroy Israel and Judah, which would eventually happen under the Assyrian and Babylonian Empires. In Isaiah 27, however, we see God restoring His vineyard and once again protecting it with the promise that it would produce fruit in abundance. In this way, the little apocalypse section of Isaiah (chaps. 24–27) shows the purpose of God’s judgment: it is a form of correction that is meant to lead to redemption and restoration. God’s punishment has a purpose, and that purpose gives hope and leads the faithful to sing praises to their God.
LOOK AT THE TEXT
Isaiah 24:1–20 describes the violent dismantling of this present age and its replacement with joyous worldwide worship. The people have rejected God’s revealed will in order to construct their own alternative social order. This sin (Isa. 24:5) leads to a curse (Isa. 24:6). Where else in the Old Testament have we seen this pattern? What are the effects of this curse (Isa. 24:6–13)?
With the mention of “on that day” in Isaiah 24:21 and throughout Isa. 24–27 (Isa. 25:9; Isa. 26:1; Isa. 27:1, 2, 12, 13), we are alerted that the time frame under discussion is the same as Isa. 24:1–20, namely, the focal point toward which God is leading history. God will reign as king and will display his glory to the leaders of his people, just as he did when he made the first covenant with Israel (Isa. 24:23; see Ex. 24:9–11). Why do the moon and sun seem to hang their heads in shame? Consider what light Isaiah 60:19–20 sheds on the answer (also Rev. 21:23; Rev. 22:4–5).
After overthrowing human tyranny (Isa. 25:1–5), God will spread a banquet for his people (Isa. 25:6; see Isa. 24:23). Note how Revelation draws on the promises of Isa. 25:6–9 to give hope to God’s people (Rev. 19:7–9; Rev. 21:3–4; also 1 Cor. 15:54). What do the descriptions of the food and wine indicate about the way God blesses? What does the repetition of “all” in Isa. 25:6–9 indicate? In light of Isaiah 55:1–3, who is invited to the feast and how much will it cost?
The city is an important image in Isaiah 24–27 (see Isa. 24:10, 12; Isa. 25:2; Isa. 26:1–2, 5; Isa. 27:10). Isaiah views the entire world culture as a “lofty city” (Isa. 26:5) because it is a place of imagined safety and prideful self-sufficiency. But God will destroy it and establish a “strong city” for his people. What is the primary characteristic of those who will be in God’s city (Isa. 26:1–4; see also Isa. 7:9; Isa. 12:2; Isa. 30:15)? What are specific ways that the mindset of the “lofty city” is seen today, and how are we tempted to embrace it?
Isaiah 26 records Israel’s song of praise to God in light of his coming triumph. Yet they sing as those who have not yet received all of God’s blessings. They wait, even in the midst of distress (Isa. 26:16–18, 20–21). What does this chapter show us about the heart of God’s people (note especially Isa. 26:7–9; see also Ps. 63:1–8; Ps. 73:23–28; Phil. 1:21–23; Phil. 3:7–11)? How is this attitude significant in light of their circumstances?
In Isaiah 26:20–21, God graciously invites his people to hide inside while he punishes the world for their sins. Where else have we seen something similar? For help, see Genesis 7:1–7, 15–16, and Exodus 12:21–23. Are there any specific ways that Isaiah alludes to these texts?
What are the specific ways in which the vineyard story of Isaiah 27:2–5 is similar to that of Isa. 5:1–7? How is it different? How does this description remind us of Eden before the curse (Genesis 1–3)?
The Jubilee year was announced with the blowing of the trumpet on the Day of Atonement. Read the description of this in Leviticus 25:8–12. What does Isaiah 27:13 say will happen when this trumpet sounds in the future? How does this help us understand what the New Testament authors mean in texts such as Matthew 24:31 and 1 Thessalonians 4:16 (also 1 Cor. 15:52)?
Looking back over these chapters, we see that God’s people are filled with songs of praise. Review Isaiah 24:14–16; Isa. 25:1–5, 9–10; and Isa. 26:1–5. Why, specifically, do they praise God? With what titles do they refer to him, and what do these indicate about him?
TAKE THIS HOME
“On that day the Lord will punish the host of heaven, in heaven, and the kings of the earth, on the earth” (Isa. 24:21). Isaiah refers to the rebellion of human kings, but also that of spiritual beings in heaven. Such forces are aligned against the church even today: “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Eph. 6:12). Yet Jesus has been exalted above them (Eph. 1:20–22) and God’s wisdom in the gospel is being made known “to the rulers and authorities in the heavenly places” (Eph. 3:10). God has already announced their final judgment through Isaiah. Consider how great is our God.
WEEK 6 - Woes upon the Unbelievers of Israel - ISAIAH Chapters 28-33
READ - ISAIAH Chapters 28-33: Link to both text and audio
THINK ABOUT THIS
In this fallen world, many are weighed down with various anxieties, fears, and troubles. Isaiah has a word for the worried: “Say to those who have an anxious heart, ‘Be strong; fear not!’” (Isa. 35:4). Why? “Behold, your God will come with vengeance, with the recompense of God. He will come and save you” (Isa. 35:4). The way to fight anxiety is not to forget our problems or increase our self-confidence. Freedom from fear comes through hoping in God and his promises. The cross of Christ shows that God has, indeed, come to save us. No matter how uncertain our immediate future is, we can trust that he is with us, he is for us, and he will never leave us or forsake us.
INTO THE WORD
With a sixfold exclamation of dissatisfaction: “Ah!” (Isa. 28:1; 29:1, 15; 30:1; 33:1), Isaiah 28–33 proclaims God’s rebuke to his people for choosing political expediency over trusting his promises. The warnings of judgment and promises of grace strung throughout these chapters come to a climax in Isaiah 34–35, where we hear of final judgment for the wicked and glorious hope for the trusting. In giving us this insight into the history, God shows himself to be worthy of trust.
In Isaiah 28–35, God expresses great dissatisfaction in his faithless people, yet he remains steadfastly committed to fulfilling his gracious promises to them.
Six Laments, with Promises (Isaiah 28–33)
Proclamation of woe (“Ah!”) is against God’s people: The northern kingdom of Israel, here called “Ephraim” (Isa. 28:1–6), and the southern kingdom of Judah (Isa. 28:7–13). Because the leaders scoff at Isaiah’s message as beneath their intelligence (Isa. 28:9–10; see 1 Cor. 2:14), God will now only speak to them by the foreign tongue of Assyrian invaders (Isa. 28:11–13). How does this relate to Isaiah 6:9–12? How is this also a warning for today?
Jerusalem’s leaders rejoiced over their alliance with Egypt for protection from Assyria, “the overwhelming whip” (Isa. 28:15; see Isa. 30:1–5; Isa. 31:1–3). But Isaiah sees they are making “lies” their “refuge.”
How is God’s response to Israel’s sin in Isaiah 28:16 both a promise and a warning? Consider how this is ultimately fulfilled in the New Testament (1 Pet. 2:4–8; also Rom. 9:33; Rom. 10:11).
The people of Jerusalem (here called “Ariel”) are rebuked for hypocritical worship. They “honor me with their lips,” God says, “while their hearts are far from me” (Isa. 29:13; see Matt. 15:8–9). Outwardly proper worship offends God if it is a way of evading him at a deeper level. What does this tell us about worship and what God desires?
The stubbornness of Israel described in Isaiah 30:1–17 brings an unexpected response: “Therefore the Lord waits to be gracious to you” (Isa. 30:18). What does this tell us about God’s character? Isa. 30:19–26 show us how this grace will transform the world. What will it be like?
God calls his people to stop trusting in Egypt’s help and turn back to him (Isa. 31:1–9), for he will defeat their enemies (Isa. 32:8–9), enthrone his Messiah (Isa. 32:1–8), and pour out his Spirit (Isa. 32:15–18). What will be the results of the Messiah’s rule and the outpouring of the Spirit? How does Acts 2 (note especially Acts 2:32–33) show that the fulfillment has begun?
God will destroy Assyria, the “destroyer” (Isa. 33:1). Isaiah describes God’s overthrow of the Assyrian threat in his own time to portray the ultimate overthrow of wickedness in the future. What do we learn about God’s character and promises in Isaiah 33?
Isaiah describes God’s final judgment for the world (Isaiah 34) and everlasting salvation for his people (Isaiah 35). Some interpreters have noted that judgment is described as an intensification of the curse and a return to pre-creation chaos (Isaiah 34; see Gen. 1:2; Gen. 3:17–18), while salvation is described as a reversal of the curse and restoration of pre-fall flourishing (Isaiah 35; Genesis 1–2). What in these chapters leads to such conclusions?
Jesus alludes to Isaiah 35:5–6 in response to a question about his identity and mission. Read Matthew 11:2–6. What is Jesus’ point? How does Isaiah 35:5–6 and the surrounding context help us understand what Jesus began to do at his first coming and will bring to completion at his second coming?
TAKE THIS HOME
“On what do you rest this trust of yours?” (Isa. 36:4). This question, which the Assyrian leader asked Hezekiah, is the fundamental question Isaiah asks all of us. From beginning to end, the Bible calls people to wholehearted reliance on God. In this context, we see that faith is resting in and leaning on someone for deliverance and security (Isa. 36:4–6, 15). The Bible calls us away from relying on ourselves or anyone else to save us. Only God, through Jesus Christ, is able to give us ultimate deliverance and security.
WEEK 7 - Second Cycle of General Judgment and Promise – TRUST - ISAIAH Chapters 34-39
READ - ISAIAH Chapters 34-39: Link to both text and audio
THINK ABOUT THIS
Most people are familiar with the saying, “If you want something done, do it yourself.” The statement usually comes to mind when you have asked someone to do something, only to be let down. People sometimes approach God in this way, thinking it’s better to take matters into their own hands than to trust God with the situation. Such thinking is not only arrogant but also wrong.
Recognizing one’s inadequacy and seeking God’s help is a sign of wisdom. Hezekiah realized this truth when he was confronted with a crisis.
Think about a time when you needed someone else to help you. What made you turn to that person for help?
INTO THE WORD
Chapter 34 focuses on one nation in particular: Edom. These descendants of Esau had a rocky relationship with Israel and Judah, and in this context stood as representatives of all of the nations. However, because the Edomites were related to the people of Israel and Judah, their betrayal and bad behavior toward their relatives carried an extra burden of punishment. Edom should have known better than to try to profit from the misfortunes of God’s chosen people. Of course, Isaiah’s primary audience was the people of Judah rather than Edom. The promised judgment on Edom served to show Judah that God was in control.
In chapter 35, the hope of redemption is proclaimed. God encouraged His people. He promised that the land would be restored one day; it would blossom and produce again.
Chapters 36–39 describe a period of transition in which the Assyrian Empire would ultimately fall and the next great empire—Babylon—would rise to power. It’s interesting to note that the events of chapters 38–39 actually occurred before the events described in chapters 36–37. Why then are the chapters in their current order? The most likely answer is that the book finished addressing Assyria (chaps. 36–37) before transitioning to deal with Babylon (chaps. 38–39).
Surrounded by poetry on either side, Isaiah 36–39 is a narrative bridge that links Isaiah 1–35 with Isaiah 40–66. Isaiah previously proclaimed that God would judge Israel’s enemies and save those who trust him. Can God be trusted to do this? In Isaiah 36–39, God acts concretely in history to rescue his people from attack, answering this question in the affirmative. This section also provides the context for Isaiah 40–55, as Isaiah tells Hezekiah that the nation is doomed to exile in Babylon. Isaiah 36–39 demonstrates that God can be trusted to fulfill his promises and that Israel will be sent into exile in Babylon.
TAKE THIS HOME
GOD’S TRUSTWORTHINESS. Leading up to Isaiah 36–37, Isaiah has repeatedly called on God’s people to trust God’s promises. But how do we know he can be trusted? The Assyrian leaders say, “Do not let your God in whom you trust deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria” (Isa. 37:10). But God shows up and acts concretely within history, striking the Assyrians and rescuing Jerusalem (Isa. 37:36–38). God’s actions in the past prove his faithfulness, securing his promises for the future, so that we might trust him in the present. The supreme reason we can trust God is his sending of his Son on our behalf— “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Rom. 8:32).
WEEK 8 - The Greatness of God - ISAIAH Chapters 40-48
READ - ISAIAH Chapters 40-48: Link to both text and audio
God proclaims the comforting message of his redemption of his people from their physical exile and spiritual bondage.
THINK ABOUT THIS
The
greatness of God speaks to His absolute rule over all things. His
endless resources. His unimaginable power to do as He pleases and for
whomever He pleases. He is King of all, even of those who would deny
(v. 4) the One who upholds the universe with the word of His power
(Heb 1:3).
When people enter into the presence of a royal,
who has but a fraction of the majesty that God has, they are expected
to bow—out of honor. The majestic one whom they stand in front of
inspires awe and reverence. But this God, our Savior, is the true
King and the only God. He dwells in unapproachable light (1 Tim.
6:16). He sits on a throne, surrounded by creatures that live to give
Him glory. We haven’t even scratched the surface of understanding
the majestic nature of God. But with the little knowledge we do have,
we join Jude’s praise by saying, “To the only God, ... be
majesty”
INTO THE WORD
In the first 39 chapters, Isaiah addressed his 8th-century BC contemporaries. This section climaxed with the prediction of an exile to Babylon (Isa. 39:6–7), which would end up occurring in the 6th century BC (586) when the Babylonians destroyed Jerusalem and took Israel captive. In Isaiah 40–55, Isaiah addresses those of this future exiled generation with words of hope. Through Isaiah, God comforts his people with the good news of his return as king to bring physical and spiritual redemption.
Comfort for Israel and the World (Isa. 40:1–42:17)
Through Isaiah, God proclaims a message of comfort to the brokenhearted, exiled generation. This message is “good news” (Isa. 40:9). What are the key elements of this announcement in Isa. 40:1–11?
A forerunner will announce the return of God to his people when he will reveal his glory, establish his kingdom, and shepherd his people (Isa. 40:3–5, 10–11). John the Baptist found in these words his own calling to his generation, implying that the promises of these chapters had not yet fully come to pass (Isa. 40:3; Mark 1:1–8). Whose presence did John end up introducing? What are the implications for how we understand who Jesus is (his identity) and what he came to do (his mission)?
At the heart of the good news is the presence of God: “Behold your God!” (Isa. 40:9). Thus, it is not surprising that we find his glorious character displayed in the ensuing verses. What, specifically, do these verses proclaim about God’s incomparable greatness (Isa. 40:12), wisdom (Isa. 40:13–14), immensity (Isa. 40:15–17), sovereignty (Isa. 40:22–23), and strength (Isa. 40:25–28)?
A central phrase in Isaiah 41:8–20 is, “Fear not” (Isa. 41:10, 14; also Isa. 43:1, 5; Isa. 44:2, 8). Why would the people have been afraid? What reasons does God give to dispel their fear (Isa. 44:8–14)? What is the effect of the repetition of “I”?
The first of four Servant Songs is Isaiah 42:1–9 (also Isa. 49:1–13; Isa. 50:4–9; Isa. 52:13–53:12). Isaiah sprinkles references to his “servant” in Isaiah 41–48, often as a title for his people as a whole (e.g., Isa. 41:8–9; Isa. 42:19; Isa. 43:10; Isa. 44:1–2). Here in Isa. 42:1–9, the servant is best explained as a true and faithful Israel. It is the nation as it should be, faithful to its calling and mission. What is this servant called to do?
National and Spiritual Redemption for God’s people (Isa. 42:18–44:23)
As the Israelites read of the servant in Isaiah 42:1–9, they would have seen a description of their own calling. But how do Isa. 42:18–25 show us that Israel, although identified as God’s “servant” (Isa. 42:19), has failed? How do we see that they need deliverance just as much as the nations (compare Isa. 42:18, 22 with Isa. 42:7)? Yet how does God view them and what will he do for them (Isa. 43:1–7)?
How does Isaiah show the folly of idolatry in Isaiah 44:9–20? The sketch of idol worship is bracketed with a description of the true God (Isa. 44:6–8, 21–22). How is God different, and why, therefore, is it the height of wisdom to turn to him? As you reflect on this, consider similar contrasts in Isa. 40:18–20; Isa. 41:21–24; Isa. 46:5–7.
God’s Surprising Method of National Deliverance (Isa. 44:24–48:22)
In Isaiah 44:24–45:8, we hear of God’s plan to use Cyrus the Great, leader of the rising Persian empire, to conquer Babylon and release Israel to return to their land. How does Israel respond to this plan (Isa. 45:9–10)? Summarize the Lord’s reply (Isa. 45:11–13).
God’s plan goes beyond the return of his people to Jerusalem. His salvation has a worldwide reach (Isa. 45:14–25). What does Paul’s use of Isaiah 45:23 in Philippians 2:9–11 tell us about the One to whom the world must submit?
Isaiah 46–47 draws our attention to the downfall of Babylon, together with their pride and false gods. Yet how is Israel just as sinful (Isa. 48:1–8)? What, then, is the deepest motive in the heart of God for rescuing his people (Isa. 48:9–11)?
TAKE THIS HOME
Israel has reason to fear. They have rejected God and have been taken captive by a ruthless nation. Yet God does not say, “Fear, for I have forsaken you; be dismayed, for I am no longer your God; I will not help you.” Just the opposite: “Fear not, for I am with you; be not dismayed, for I am your God; . . . I will help you” (Isa. 41:10). When grace is backed by infinite power, it casts out fear. The God who offers to help us is the one who measured the waters in his hand, stretched out the heavens like a curtain, and calls the stars by name (Isa. 40:12, 22, 26).
Israel and the nations remained in darkness until Jesus, the true and better servant, took up Israel’s mission as the light of the world, giving sight to the blind, both physically and spiritually (John 8:12; John 9:5–7).
WEEK 9 - Peace Brought by the Servant-Messiah (Isaiah 49–57)
READ - ISAIAH Chapters 49-57: Link to both text and audio
THINK ABOUT THIS
Some things in life seem impossible. A doctor’s diagnosis, the emotions of an ended relationship, or being called into the boss’s office can make us feel like there is no tomorrow. The people of Israel faced the seemingly impossible in the form of conquering armies, the guilt of moral failure, and God’s judgment for their disobedience. Isaiah reminded them that God was preparing the way for His Servant. Through this Servant, He would accomplish His purposes and reward those who faithfully serve Him.
INTO THE WORD
God’s people are in need of spiritual salvation. Their deeper problem of sin and idolatry requires a deeper solution. According to Isaiah 49–55 this will be accomplished through the work of a “servant,” who will die for the sins of God’s people and emerge in victory, bringing about forgiveness and restoration.
The Servant Displayed, God’s People Assured (Isa. 49:1–52:12)
Immediately after Isaiah introduced the ideal servant (Isa. 42:1–7), we learned that the people of Israel failed to be the servant of God and light to the nations that they were called to be (Isa. 42:18–25). Now Isa. 49:1–13 introduces us to an individual servant, called “Israel” in Isa. 49:3. How does Isa. 49:5 show us that this servant, although embodying the nation of Israel (Isa. 49:3), is nevertheless distinct from them? In what ways do we see that his mission is to fulfill that of Isa. 42:1–7 (compare Isa. 49:5–6, 8–9 with Isa. 42:6–7)? How is his mission more expansive in light of Israel’s failure to be the true servant (consider Isa. 49:5 in light of Isa. 42:18–25)?
What repetition do we see in Isaiah 49:23, 26? Note similar statements in Isa. 45:3, 6; and Isa. 60:16. This “recognition formula” derives from God’s actions at the exodus (read Ex. 6:7 and Ex. 14:18 within their contexts). What does this teach us about God’s ultimate purposes in judging and saving?
In the third of four servant passages, we see the servant sustaining others through his teaching (Isa. 50:4–9). What, specifically, do we learn about him?
Israel longs for God to “awake” from his supposed slumber and redeem them (Isa. 51:9–11). God turns their cry back on them, calling them to “awaken” because redemption draws near (Isa. 51:12–52:12). What are the central elements of this glad proclamation of salvation in Isa. 52:7–11? What key terms or ideas from Isa. 40:1–11 are emphasized or expanded here? How does 2 Samuel 18:19, 24–27 help us understand the imagery of Isaiah 52:7–8?
The Sin-Bearing Work of the Servant (Isa. 52:13–53:12)
The fourth and final servant text is a carefully developed poem of five stanzas of three verses each (Isa. 52:13–53:12). What do quotations of these verses in the New Testament—such as Mark 10:45; Acts 8:30–35; and 1 Peter 2:22–25—suggest to us about the ultimate fulfillment of this passage?
The central stanza is the heart of the passage (Isa. 53:4–6). What did the servant do? For what purpose? How does this resolve the tension that has been developing throughout the book: If God is truly the “Holy One of Israel,” and his people are utterly sinful and deserving of judgment, how can God pour out his blessing on them?
What do we learn from the second and fourth stanzas (Isa. 53:1–3, 7–9) about how the servant would be viewed and treated by those to whom he was sent? How do various aspects of this description come to fruition in Jesus’ life, ministry, death, and burial?
What does Isaiah 53:10–12 tell us about the divine purpose behind the human oppression of the servant? How is this perspective present in Acts 2:22–23 and Acts 4:27–28? Additionally, how does Isaiah 53:10–12 demonstrate that the servant arose victoriously after his suffering?
The Results of the Servant’s Work (Isa. 54:1–55:13)
By suffering the ultimate exile for his people, the servant accomplishes the promised restoration. How does Isaiah use the metaphors of Israel as a barren woman (Isa. 54:1–3) and widow (Isa. 54:4–8) to creatively express the glorious salvation provided by the servant’s work? What is the main point?
According to Isaiah 55:1, who is invited to enjoy God’s salvation? What is required of all who will receive God’s free gift of salvation (Isa. 55:2–3, 6–9)?
“I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit” (Isa. 57:15; similarly, Isa. 66:2). The God of the Bible is exalted in his holiness, too pure to look at evil (Hab. 1:13). Sinners who know this about him fear for their lives in his presence (Gen. 32:30; Ex. 33:20; Isa. 33:14; Luke 1:12). Yet he condescends to dwell “with him who is of a contrite and lowly spirit” (Isa. 57:15). Rather than destroying such people, he comes to revive them (Isa. 57:15). God loves to breathe new life into his people. We have only to stay low before him.
TAKE THIS HOME
The proclamation “comfort my people” from Isaiah 40:1 echoes throughout the rest of the book. Isaiah 49:13, for instance, calls upon the whole cosmos to “Sing for joy! . . . For the Lord has comforted his people” (similarly, Isa. 49:15; Isa. 54:7–8, 10; Isa. 55:7). Isaiah continually reassures us of God’s great love for great sinners. Jesus tells of the Father’s kindness toward all who have made a wreck of their lives like a prodigal son. When the son came home, “his father saw him and felt compassion, and ran and embraced him and kissed him” (Luke 15:20). Or, as Isaiah says, “let him return to the Lord, that he may have compassion on him . . . for he will abundantly pardon” (Isa. 55:7).
WEEK 10 - The Program of Peace - ISAIAH Chapters 58-66
READ - ISAIAH Chapters 58-66: Link to both text and audio
THINK ABOUT THIS
In this section, the creation of new heavens and new earth will provide a solution to the ongoing problems of the existing order of things. Have you ever wondered what that new heaven and new earth will look like? As long as we are daydreaming, how long is eternity?
INTO THE WORD
Isaiah 60 foresees all humanity uniting together in knowing the true God. God’s glory will come to Jerusalem, displayed for his people as a light shining in darkness (Isa. 60:1; also Isa. 60:19–20). What will the nations do at this time (Isa. 60:3–9)? While Revelation shows us that this is still a future reality (note how Rev. 21:22–26 picks up Isa. 60:5, 11, 19–20), how does Matthew show that the fulfillment has already begun (read Matt. 2:9–11 with Isa. 60:1, 3, 6)?
Isaiah 63:7–64:12 is an extended prayer. As Israel remembers God’s love for them in the past (Isa. 63:7–11a), they wonder why he seems aloof (Isa. 63:11b–14). They plead with him to end their exile, just as he redeemed them at the exodus (Isa. 63:15–64:3). In the following verses (Isa. 64:4–12), what do we learn about Israel and humanity’s need for redemption? What do we learn about the God who redeems?
There is a clear contrast in Isaiah 65:1–16 between God’s faithful remnant who seek him and those who forsake him. The remnant is repeatedly called God’s “servants” (Isa. 65:8, 9, 13, 14, 15), implying that those who trust him are restored to their calling as God’s servants in the world. How are their character and destiny contrasted throughout this passage with those who reject God?
Isaiah 65:17–25 describes a complete transformation of the cosmos, when God will “create new heavens and a new earth” (Isa. 65:17; see also Isa. 66:22). Isaiah uses imagery from his own time to paint a magnificent poetic picture of the new creation to come. What are specific ways Isaiah describes this coming world that go far beyond anything we have seen since sin entered the world? In light of Genesis 3:14–15, what is implied by Isaiah’s promise, “dust shall be the serpent’s food” (Isa. 65:25)?
The contrast between God’s faithful remnant and the rebellious enemies continues into Isaiah 66. Isaiah is clear: people are in one of two categories, based not upon their ethnicity or merely external religious practices but upon their disposition toward God’s words. How does Isaiah describe this contrast in Isa. 66:1–5? In practical terms, what would Isa. 66:2b look like for us today?
Isaiah ends with a vision of two contrasting eternal destinies. The first is of people from every nation worshiping God in his new creation (Isa. 66:19–23). How will their ingathering be accomplished? The second destiny is eternal destruction (Isa. 66:15–18, 24). What is Isaiah seeking to accomplish in the readers by ending with these two divergent destinies?
TAKE THIS HOME
History is a story that stretches from creation to new creation. In the beginning, God created the heavens and the earth and pronounced them “very good” (Gen. 1:31). When sin entered the world, all of creation was “cursed” and “subjected to futility” (Gen. 3:17–18; Rom. 8:20). While the focus of redemption throughout the Bible is often on God’s graciousness to forgive and reconcile individual human beings to himself, it is more broadly a plan for the entire cosmos. Isaiah promises that God will create “new heavens and a new earth” (Isa. 65:17; Isa. 66:22). One day God will raise his people from the dead so that they will live with him, physically and forever, in a new creation. In fact, this has already begun through Jesus Christ. As the “firstborn” from the dead, he is the “beginning” of this new creation (Col. 1:18). Indeed, as those spiritually resurrected in Christ, his people are already “a new creation” (2 Cor. 5:17), awaiting the completion of their salvation in the coming new heavens and new earth (Rev. 21:1–5).
Isaiah presents two contrasting eternal destinies. While those who trust in God will dwell with him in a new creation (Isa. 65:17; Isa. 66:22), those who rebel against him will face eternal judgment in hell. Using the imagery of the city dump, Isaiah says they will be slain, and “their worm shall not die, their fire shall not be quenched” (Isa. 66:24). Jesus picks up this very imagery from Isaiah to describe the eternal suffering of hell (Mark 9:43–48). The only alternative to finding grace through Jesus Christ is a fearful expectation of eternal judgment. Through Isaiah, God graciously warns us to flee to him for rescue.
Timeline:c. 1300-1250 BC Joshua leads the people
c. 1250 BC–c. 1025 BC Biblical Judges lead the people. (prophecy of Deborah)
During the Kingdom of Israel and Judah
c. 1003 BC–c. 963 BC King David, prophecy of Nathan prophecy of Gad
c. 963 BC–c. 923 BC King Solomon
c. 923 BC–c. 913 BC King Rehoboam of Judah, prophecy of Shemaiah
c. 922 BC–c. 910 BC King Jeroboam of Israel, prophecy of Ahijah
c. 913 BC–c. 910 BC King Asa of Judah prophecies of Elijah, Micaiah, and Elisha
c. 837 BC–c. 800 BC King Joash of Judah prophecy of Jonah[1] during the time of Babylonian captivity, though dating of the book ranges from the 6th to the late 3rd century BC.
c. 796 BC–c. 768 BC King Amaziah of Judah prophecy of Amos, Hosea
c. 767 BC–c. 754 BC King Uzziah of Judah
c. 722 BC Kingdom of Israel falls to Neo-Assyrian Empire
c. 715 BC–c. 687 BC King Hezekiah of Judah prophecy of Joel(?) prophecy of Nahum
c. 648 BC– c. 609 BC King Josiah of Judah prophesy of Jeremiah
Before and during Exile
c. 609 BC King Jehoahaz of Judah 3 Months
c. 608 BC–c. 598 BC King Jehoiakim of Judah
c. 598 BC–c. 597 BC King Jeconiah of Judah
c. 597 BC–c. 520 BC In Judea: prophecy of Zephaniah, Jeremiah, Obadiah, and Habakkuk In Babylon: prophecy of Ezekiel
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