DIVINITY SCHOOL
TROWBRIDGE LIBRARY
GIFT OF
GEORGE M. MURRAY '17
FROM THE LIBRARY OF
WILLIAM D. MURRAY '80
THE BOOK OF ISAIAH
THE BOOK OF ISAIAH
IN FIFTEEN STUDIES
GEORGE L. ROBINSON, Ph.D. (Leipzig)
Professor Old Testament Literature and Exegesis
McCormick Theological Seminary, Chicago
New York
Yodhg Men's Christian Association Press
1910
Copyright, 1910, by
The International Committee of
Young Men's Christian Associations
TO
Mrs. Cyrus H. McCormicr.
WHOSE KINDLY FRIENDSHIP HAS BEEN A CONSTANT
INSPIRATION FOR MANY YEARS, THIS LITTLE
VOLUME IS AFFECTIONATELY DEDICATED
CONTENTS PAGE
Introduction 13
Study One — Isaiah's Life and Writings
1. Isaiah's Personal History 19
2. Isaiah's Call to be Prophet 19
3. Isaiah's Political and Spiritual Horizon. ... 21
4. Isaiah's Character and Patriotism 22
5. Isaiah's Literary Genius and Style 23
6. Traditions Concerning Isaiah's Martyrdom . . 23
7. Selected Literature 24
Study Two — Analysis of the Book of Isaiah
1. The Six General Divisions of the Book 27
2. Chapters 1-12, Prophecies Concerning Judah
and Jerusalem 27
3. Chapters 13-23, Oracles Concerning Foreign
Nations 28
4. Chapters 24-27, Jehovah's World- Judgment . 29
5. Chapters 28-35, A Cycle of Warnings against
Alliance with Egypt 30
6. Chapters 36-39, History, Prophecy and Song
Intermingled 31
7. Chapters 40-66, Prophecies of Comfort, Sal
vation and Future Glory 32
Study Three — The Period of Isaiah
1. Under Uzziah; prior to His Call (740 B. C.) 35
2. During the Reign of Jotham (740-736 B. C.) 37
3. During the Reign of Ahaz (736-727 B. C.) . . 38
4. During the Early Years of Hezekiah (727ff.
B. C.) 39
8 CONTENTS
PAGE
5. During Babylonia's Independence (721-709
B. C.) 40
6. During the Crisis of 701 B. C 41
7. The Most Noteworthy Facts of Isaiah's Period
(Chronological Table) 43
Study Four — Isaiah's Prophecies Chronologi
cally Arranged
1. The Inner Structure of His Book 47
2. Isaiah's Earliest Messages (Chapters 1-6) . . 48
3. Prophecies in Connection with the Syro-
Ephraimitic War of 734 B. C. (Chapters
7-12 and 17) 49
4. Prophecies between 734 and 722 B. C.
(Chapters 13-14, 23-27) 50
5. During the Reign of Sargon II., 722-705
B. C. (Chapters 15-16, 19-22, 38-39) 52
6. Prior to and during the Siege of 701 B. C.
(Chapters 28-37 and 18) 53
7. After the Crisis of 701 B. C. (Chapters
40-66) 54
Study Five — The Critical Problem
1. The Status Questionis 59
2. The Fundamental Axiom of Criticism 60
3. Other Governing Criteria 6l
4. The Writer's Personal Attitude 62
5. The History of Criticism 64
6. The Disintegration of Deutero-Isaiah 65
7. The Literary History of the Book 66
Study Six — Judah's Social Sins (Chapters 1-6)
1. Formal Religion (Chapter 1) 69
2. The Sin of War (Chapter 2 : 1-4) 70
CONTENTS 9
PAGE
3. Foreign Customs and Alliances (Chapter
2:5-22) 71
4. The Sins of the Aristocracy (Chapters 3-4) . . 72
5. Judah's National Sins (Chapter 5) 73
6. The Sins of the Masses (Chapter 6) 74
7. Summary of Isaiah's Social Discourses 75
Study Seven — Judah's Political Entanglements
(Chapters 7-12)
1. The Syro-Ephraimitic Uprising (Chapter
7:1-9) 79
2. Ahaz, the King of No-Faith (Chapter 7: 10-
25) 80
3. No Conspiracy Successful without God
(Chapters 8: 1—9: 7) 81
4. Accumulated Wrath (Chapters 9= 8 — 10: 4) . 82
5. Assyria, an Instrument of Jehovah (Chapter
10:5-34) 83
6. Israel's Return from Exile (Chapters 11-12) 84
7. Summary of Isaiah's Political Discourses
(734-732 B. C.) 85
Study Eight — Isaiah's "Burdens" Concerning
Foreign Nations (Chapters 13-23)
1. Concerning Babylon (Chapters 13:1 — 14:
23; 21:1-10) 89
2. Concerning Moab (Chapters 15-16) 90
3. Concerning Philistia and Damascus (Chap
ters 14:28-32; 17:1-14) 91
4. Concerning Egypt and Ethiopia (Chapters
18-20) 92
5. Concerning Edom and Arabia (Chapters
21:11-17; 34-35; 63: 1-6) 93
10 CONTENTS
PAGE
6. Concerning the Foreign Temper within the
Theocracy (Chapter 22) 94
7. Concerning Tyre (Chapter 23). Summary. . 95
Study Nine — Spiritual Messages of Salvation
(Chapters 24-27)
1. Prophecy or Apocalypse? 99
2. Waves of Approaching Judgment (Chapter
24) 100
3. Songs of the Redeemed (Chapter 25) 101
4. Life from the Dead (Chapter 26: 1-19) 102
5. Israel's Chastisements Salutary (Chapters
26:20 — 27:13) 103
6. The Historical Standpoint of the Author ... . 104
7. The Value of Chapters 24-27 to Isaiah's Age. 105
Study Ten — A Series of Six Woes (Chapters
28-33)
1. Woe to Drunken, Scoffing Politicians (Chap
ter 28) 109
2. Woe to Formalists in Religion (Chapter
29:1-14) 110
3. Woe to those who hide their Plans from God
(Chapter 29: 15-24) Ill
4. Woe to the pro-Egyptian Party (Chapter 30) 112
5. Woe to those who Trust in Horses and
Chariots (Chapters 31-32) 113
6. Woe to the Assyrian Destroyer (Chapter 33) 114
7. Summary: No Woe without a Promise 115
Study Eleven — History, Prophecy and Song
(Chapters 36-39)
1. The Fourteenth Year of King Hezekiah
(Chapter 36: 1) 119
CONTENTS 11
PAGE
2. The Events of 701 B. C. (Chapters 36-37) . . 120
3. Isaiah's Last "Word" concerning Assyria
(Chapter 37: 21-35) 121
4. Hezekiah's Sickness and Recovery (Chapter
38) 123
5. Hezekiah's Song of Thanksgiving (Chapter
38 : 9-20) 124
6. The Embassy of Merodach-Baladan (Chapter
39) 126
7. An Estimate of Hezekiah 127
Study Twelve — Deliverance from Captivity
through Cyrus (Chapters 40-48)
1. The Basis of Comfort, Israel's Incomparable
God (Chapter 40) 131
2. The Supreme Proof of Jehovah's Sole Deity,
His Power to Predict (Chapter 41) 132
3. The Spiritual Agent of Redemption, Jeho
vah's "Servant" (Chapters 42: 1—43: 13) 133
4. Forgiveness, Jehovah's Pledge of Deliverance
(Chapters 43 : 14 — 44: 23) 135
5. Cyrus, Jehovah's Agent in Israel's Deliver
ance (Chapters 44 : 24 — 45 : 25) 136
6. The Overthrow of Babylon (Chapters 46-47) 137
7. A Hortatory Summary of the Argument
(Chapter 48) 138
Study Thirteen — The Servant of Jehovah
(Chapters 49-57)
1. The Prophetic Setting of the "Servant
Songs" 141
2. The First of the Four "Servant Songs"
(Chapter 42 : 1-9) 142
12 CONTENTS
PAGE
3. The Second of the Four "Servant Songs"
(Chapter 49: 1-13) 143
4. The Third of the Four "Servant Songs"
(Chapter 50: 4-11) 144
5. The Last of the Four "Servant Songs"
(Chapters 52: 13—53: 12) 145
6. Who the Servant of Jehovah Is 147
7. The Fulfilment of these Prophecies in Christ. 148
Study Fourteen — The Future Glory of the
Pjeople of God (Chapters 58-66)
1. True Fasting and Faithful Sabbath Obser
vance (Chapter 58) 151
2. Hindrances to Israel's Salvation Removed
(Chapter 59) 152
3. The Future Blessedness of Zion • (Chapters
60-61) 153
4. Zion's Salvation Drawing Near (Chapters
62:1—63:6) 154
5. Jehovah's "Servants" at Prayer (Chapters
63:7—64:12) 155
6. Jehovah's Answer, Zion Triumphant (Chap
ters 65-66) 157
7. Concluding Observations 158
Study Fifteen — Review Questions
1. Studies One and Two 161
2. Studies Three and Four 162
3. Studies Five and Six 163
4. Studies Seven and Eight 164
5. Studies Nine and Ten 165
6. Studies Eleven and Twelve 166
7. Studies Thirteen and Fourteen 167
INTRODUCTION
Few books of the Old Testament have in modern times
received the attention which has been accorded the book
of Isaiah. An unusual flood of critical and expository
literature has recently appeared, to which no careful
student of the book would deny his very great indebted
ness. Yet it must be confessed that the divisive criticism of
Isaiah has developed into a sort of reckless surgery, until
it has become well-nigh impossible to find a proof text
in support of a reasonably conservative position,- whose
genuineness is not disputed by some one. It almost
seems sometimes that doubt were in competition with
doubt. As Whitehouse remarks in opposition to Lagarde,
Duhm and Marti, who dissect Isa. 63 : 1, "as Edom is
thus eliminated in one clause, it is necessary to operate
on Bozrah in the other." (New Century Bible, Isaiah,
vol. II., p. 303, n. 2.) The same is true of hosts of
other passages.
Yet notwithstanding the truth of these statements
(and who would deny their truthfulness?) it is better to
keep an open mind concerning the origin of these proph
ecies and not foreclose inquiry. For the book of Isaiah
is a marvelous piece of literature even when dismem
bered and treated as an anthology or collection of
prophecies from various prophets in different ages.
And surely God could have inspired twenty Isaiahs as
well as one ! The supreme question is, Have we adequate
or convincing proof of the book's alleged composite
character? In the judgment of the present writer we
have not.
The book of Isaiah when treated as an organic whole
is a grand masterpiece. One great purpose dominates
14 INTRODUCTION
the author throughout, which, as he proceeds, is brought
to a climax in a picture of Israel's redemption and the
glorification of Zion. Failure to recognize this unity
incapacitates a man to do it exegetical justice. Of no
other book in the Old Testament are the words of
Davidson more true than of Isaiah, that "no particular
doctrine of the prophet can be properly understood
without some comprehension of his scheme of thought
as a whole."
The divine name, "the Holy One of Israel," which
Isaiah ascribes to Jehovah, and which occurs twenty-five
times in his book and only six times elsewhere in the
entire Old Testament, interlocks inseparably all the
various portions with one another and stamps them with
the personal imprimatur of him who saw the vision of
the Majestic God seated upon his throne high and lifted
up, and heard the angelic choirs singing, "Holy, holy,
holy, is Jehovah of hosts: the whole earth is full of his
glory" (chapter 6). The presence of this divine name in
all the different portions of the book is of more value in
identifying Isaiah as the author of these prophecies than
as though his name had been inscribed at the beginning of
every chapter (cf. 1:4; 5:19,24; 10:20; 12:6; 17:7;
29=19; 30:11, 12, 15; 31:1; 37:23— that is, twelve
times in chapters 1-39; and 41:14, 16, 20; 43:3, 14;
45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14— or
thirteen times in chapters 40-66).
One great theme likewise binds in a peculiar way all
parts of this great book together, namely, salvation by
faith. Isaiah is the Saint Paul of the Old Testament.
His book taken as a whole is a large and illustrated
Hebrew edition, so to speak, of the Epistle to the
Romans; the essential difference between the apostle
and the prophet being, that Isaiah lived in the future
INTRODUCTION 15
of Israel's theology, whereas Paul correlated the teach
ings of the past. Prediction is the very essence and core
of Isaiah's entire message. His verb tenses are pre
dominatingly futures and prophetic perfects. Isaiah was
preeminently a prophet of the Future. With unparalleled
suddenness he repeatedly leaps from despair to hope,
from threat to promise, from the actual to the ideal.
More than any other prophet also he demonstrates the
interrelation of the natural and supernatural, showing
that their spheres overlap. Isaiah's theology is the
divinest and therefore the profoundest in the Old Testa
ment. His statement that he "saw the Lord" (6:1) is
none too strong to account for the heights to which his
imagination soars.
No wonder that, when Augustine shortly after his
conversion asked Ambrose which of the sacred books he
should begin first to study, the answer he received was,
"The prophecies of Isaiah." And considering the
statesmanship of the prophet it is likewise little wonder
that the celebrated British orator, Edmund Burke, habit
ually read from the prophecies of Isaiah before going
to Parliament. The book of Isaiah is a marvelously
profound, unique and exhaustive monograph on the
doctrine of temporal and spiritual salvation. And the
most marvelous thing about it is the fact that such truths
were actually apprehended and committed to writing by
any one before the time of Christ; for the book of Isaiah
is "the gospel before the Gospel."
Most humbly, therefore, the author sends forth this
brief exposition of Isaiah's great book in the hope that
it may at least prepare the may for a saner and deeper
exposition of the great eighth century prophet, and at
the same time bring relief to those whose minds are so
often distracted by the technical and frequently mis-
16 INTRODUCTION
leading critical commentaries upon it. Perhaps no book
of the Old Testament has suffered more from commen
tary interference than that of Isaiah.
For many helpful suggestions the author is indebted
to his friend, the Reverend Lewis Gaston Leary, Ph. D.,
of Pelham Manor, New York, who not only reviewed the
ms. in advance, but has kindly assisted in reading the
proof sheets and in preparing the index. The American
Standard Revision is the Bible text used in quotation.
The student should be careful to read the Prophet him
self, chapter by chapter and section by section as indi
cated in the Studies, before consulting the exposition.
And One Cried unto Another, and Said, Holy, Holy, Holy,
is Jehovah of Hosts: the Whole Earth is Full of His
Glory. And I Heard the Voice of the Lord, Saying, Whom Shall
I Send, and Who Will Go for Us? Then I Said, Here Am
I; Send Me.
Isa. 6:3, 8.
How Beautiful upon the Mountains are the Feet of
Him That Bringeth Good Tidings, That Publisheth Peace,
That Bringeth Good Tidings of Good, That Publisheth
Salvation, That Saith unto Zion, Thy God Reigneth !
Isa. 52:7.
STUDY ONE
ISAIAH'S LIFE AND WRITINGS
FIRST DAY— Isaiah's Personal History
1. Of the four great prophets — Amos and Hosea,
Isaiah and Micah — who are known to have lived and
labored during the last half of the eighth century B. C,
Isaiah is the greatest; indeed, Isaiah is the king of all
prophets. 2. He bore a name symbolic of his message, namely,
Isaiah, signifying "Jehovah saves." He was a citizen,
probably a native, of Jerusalem; hence a city prophet.
In all his messages he gives great prominence to the
capital. Inasmuch also as he stood in closest relations
to the king, he was a court preacher.
3. He was the son of Amoz (not Amos). He sprang
apparently from a family of some rank, as may be in
ferred from his easy access to the king (Isa. 7), and
his close intimacy with the priest (8:2). Tradition
makes him the cousin of King Uzziah.
4. Isaiah was married and had at least two sons;
to whom he gave the names, Shear-j ashub, "a remnant
shall return" (7:3), and Maher-shalal-hash-baz, "hast
ing to the spoil, hurrying to the prey" (8:2, 3), sym
bolic of Assyria's mad lust of conquest. These names,
as also his own, Isaiah regarded as embodying his mes
sage to Judah and Jerusalem (8: 18).
SECOND DAY— Isaiah's Call to be Prophet
1. Isaiah was called in the year that King Uzziah
died. While worshiping in the temple he fell into a,
20 THE BOOK OF ISAIAH
trance; suddenly the house and the ministers became
transfigured, and he beheld in triple vision God, sin, and
salvation. He also received a call and a commission
which sent him on a new pathway of duty (Isa. 6).
2. From that moment, he seems to have regarded
prophecy as his life's work. He responded with note
worthy alacrity, though he knew from the outset that his
task was to be one of fruitless warning and judgment
(6:9-13). Nevertheless, without reserve, he dedicated
to the work not only himself but his family. He speaks
of his wife as the "prophetess" (8: 3), and of course the
names of his two sons were constant reminders of the
nation's fate. He also gathered about him a coterie of
"disciples" to whom he committed his oracles of hope
and promise (8: 16).
3. Having been brought up in Jerusalem, Isaiah
doubtless received the best education the capital could
supply. He knew not only books but men ; consequently
he was well fitted to become the political and religious
counselor of the nation. He must have known the
prophets Amos and Hosea, and often heard at least
echoes of their preaching to North Israel. He prob
ably had many a conference with Micah, his younger
contemporary in Judah, and frequently heard men tell
of the earthquake which occurred in Uzziah's reign
(Amos 1:1; Zech. 14:5).
4. But the event which impressed him most was the
vision of the majestic and thrice holy God which he saw
in the temple (6:3). This left an indelible impression
upon his soul, and more than anything else fitted him for
his difficult life work. Chapter 6 is technically the only
"vision" in his book; and yet no other book of the Old
Testament is so completely a continued vision of the
future. For Isaiah the death-year of King Uzziah had
LIFE AND WRITINGS 21
more than mere chronological value; it was the supreme
moment of his spiritual history.
THIRD DAY— Isaiah's Political and Spiritual Horizon
1. No Hebrew prophet ever lived whose political
horizon, domestic and foreign, was wider or more ex
tended than that of Isaiah of the eighth century B. C.
Syria, Assyria, Babylonia, Egypt, Philistia, Ammon,
Moab and Edom were all actors upon the ever-changing
stage of history.
2. Only God can bound a man's spiritual horizon.
He indeed spake "of old time unto the fathers in the
prophets by divers portions," but who would dare
premise just how large the "portion" was which He
committed to Isaiah of Jerusalem? Whether or not
Isaiah wrote all the prophecies of the wonderful book
which for so long has been associated with his name,
humanly speaking such a book might more easily have
been composed in his age than in any other.
3. The theme about which all his prophecies revolve
is "Judah and Jerusalem" (1:1). Even in the oracles
addressed to foreign nations (chapters 13-23), Judah and
Jerusalem are still the goal and center of the prophet's
thoughts. Occasionally, however, he directed a brief
message to North Israel, as in chapters 9:8 — 10:4;
17:1-11; 28:1-6; and frequently he interspersed his
prophecies with history as occasion required (chapters 7,
20, and 36-39).
4. His mission to his own age was a very compre
hensive one; so much so that Delitzsch speaks of him as
"the universal prophet of Israel." There were prac
tically no bounds to his imagination, any more than
there were limits to Jehovah's power to save (45:22).
22 THE BOOK OF ISAIAH
Isaiah saw clearly that the ideal kingdom, which God
was about to establish through the Messiah, included all
people. In a word, he was the prophet of universal
redemption by faith.
FOURTH DAY — Isaiah's Character and Patriotism
1. No prophet of the Old Testament combined more
perfectly than Isaiah earthly vision and sagacity, cour
age and conviction, versatility of gifts and singleness of
purpose, on the one hand, with clear vision and spiritual
intuition, a love of righteousness and a keen appreciation
of Jehovah's majesty and holiness, on the other. Vale-
ton describes him thus: "Never perhaps has there been
another prophet like Isaiah, who stood with his head in
the clouds and his feet on the solid earth, with his heart
in the things of eternity and with mouth and hand in
the things of time, with his spirit in the eternal counsel
of God and his body in a very definite moment of his
tory." 2. No prophet also, except perhaps Jeremiah, felt
more keenly than Isaiah the cost of genuine patriotism,
or the burden which all true prophets in every age are
forced to bear. He saw clearly that a man cannot be a
faithful patriot and always be optimistic, saying com
plimentary things about his nation or their deeds.
3. Isaiah was no soothsayer. Frequently he de
nounced heathen cults as inimical to the theocracy.
In politics he was neutral; but he did not separate reli
gion from politics. As a seer he united the profoundest
religious insight with a wide knowledge of men and
affairs, and possessed a balance of powers rarely com
bined in a single individual. He was unquestionably
the most imposing figure of his age.
LIFE AND WRITINGS 23
FIFTH DAY— Isaiah's Literary Genius and Style
I. For versatility of expression and brilliancy of
imagery Isaiah had no superior, not even a rival. His
style marks the climax of Hebrew literary art. Both
his periods and descriptions are most finished and sub
lime. "Every word from him stirs and strikes its mark,"
says Dillmann. Beauty and strength are characteristic
of his entire book. He is a perfect artist in words. No
other Old Testament writer uses so many beautifully
picturesque illustrations (5:1-7; 12:3; 28:23-29;
32:2). 2. Epigrams and metaphors, particularly of flood,
storm and sound (1: 13; 5: 18, 22; 8: 8; 10:22; 28: 17,
20; 30:28, 30), interrogation and dialogue (10:8;
6:8), antithesis and alliteration (1:18; 3:24; 17:10,
12), hyperbole and parable (2:7; 5:1-7; 28:23-29),
even paranomasia, or play on words (5:7; 7:9)> char
acterize Isaiah's book as the masterpiece of Hebrew lit
erature. He is also famous for his vocabulary and rich
ness of synonyms. Ezekiel uses 1535 words; Jeremiah,
1653; the Psalmist, 2170; Isaiah, 2186.
3. Isaiah was also an orator. Jerome likened him
to Demosthenes. He was likewise a poet. He fre
quently elaborates his messages in rhythmic or poetic
style (12:1-6; 25:1-5; 26:1-12; 38:10-20; 42:1-4;
49:1-9; 50:4-9; 52:13 — 53:12; 60-62; 66:5-24); and
in several instances slips into elegiac rhythm: for
example, in 37 : 22-29 there is a fine taunting poem on
Sennacherib, and in 14:4-21 another on the king of
Babylon. As Driver remarks, "Isaiah's poetical genius
is superb."
SIXTH DAY — Traditions Concerning Isaiah's Martyrdom
1. Nothing historically definite is known concerning
24 THE BOOK OF ISAIAH
the prophet's end. There was a tradition, however,
common among the Jews towards the close of the second
century A. D., to the effect that Isaiab suffered martyr
dom in the heathen reaction which occurred under King
Manasseh, because of certain speeches concerning God
and the Holy City which his contemporaries alleged
were contrary to the law.
2. The Jewish Mishna (the first part of the Talmud)
states that Manasseh slew Isaiah. Justin Martyr
(150 A. D.), in his controversial dialogue with the Jew,
Trypho, reproaches the Jews with the accusation, "whom
ye sawed asunder with a wooden saw"; so also a Jewish
Apocalypse of the second century A. D., entitled "The
Ascension of Isaiah"; and likewise Epiphanius in his
so-called "Lives of the Prophets." It is possible that
there is an allusion to Isaiah's martyrdom in Heb. 1 1 : 37,
"they were stoned, they were sawn asunder," but this
is by no means certain.
3. In any case Isaiah probably survived the great
catastrophe of the siege of Jerusalem in 701 B. C, and
possibly also the death of Hezekiah (699 B. C.) ; for in
2 Chron. 32 : 32 it is stated that Isaiah wrote a biography
of King Hezekiah. If so, his prophetic activity ex
tended over a period of more than forty years. George
Adam Smith extends it to "more than fifty." (Jerusalem,
vol. II., p. 180; cf. Whitehouse, Isaiah, in the New Cen
tury Bible, vol. I., p. 72).
SEVENTH DAY— Selected Literature
1. Commentaries on Isaiah: Whitehouse, in the New
Century Bible, 2 vols., 1905; Skinner, in the Cambridge
Bible for Schools and Colleges, 2 vols., 1896; G. A.
Smith, in the Expositor's Bible, 2 vols., 1888-90; De-
LIFE AND WRITINGS 25
litzsch's Commentary, English edition, 2 vols., 1892;
Cheyne's Commentary, third edition, 2 vols., 1884;
Orelli's Commentary, translated by Banks, 1895; Mac-
laren's Expositions of Holy Scripture, 2 vols., 1906.
2. Introduction and Criticism: Driver, Isaiah, his
Life and Times, in The Men of the Bible Series, 1888;
Cheyne, Introduction to the Book of Isaiah, 1895 ; W. R.
Smith, The Prophets of Israel, second edition, 1896;
Kirkpatriok, The Doctrine of the Prophets, 1892;
Thirtle, Old Testament Problems, 1907; Konig, The
Exiles' Book of Consolation, 1899; Kennedy, The Argu
ments for the Unity of Isaiah, 1891 ; Workman, The
Servant of Jehovah, 1907; W. E. Barnes, An Examina
tion of Isaiah, 24-27, 1891.
3. Bible Dictionaries (articles on "Isaiah") : G. A.
Smith, in Hastings' Dictionary of the Bible, 1899;
Cheyne, in the Encyclopaedia Biblica, 1901 ; James
Robertson, in the Illustrated Bible Dictionary, 1908;
Konig, in the Standard Bible Dictionary, 1909; G. B.
Gray, in Hastings' (one volume) Dictionary of the
Bible, 1909.
4. In German: the commentaries of Dillmann, 1890;
Duhm, 1902; Marti, 1900; and Dillmann's as revised by
Kittel, 1898, are recommended.
I, Even I, am He That Blotteth Out Thy Transgressions
for Mine Own Sake; and I will not Remember Tht Sins.
Isa. 43:25.
Look unto Me, and be Ye Saved, All the Ends of the
Earth; for I am God, and There is None Else. Isa. 45:22.
STUDY TWO
ANALYSIS OF THE BOOK OF ISAIAH
FIRST DAY— The Six General Divisions of the Book
1. Chapters 1-12, prophecies concerning Judah and
Jerusalem, closing with promises of restoration and a
psalm of thanksgiving.
2. Chapters 13-23, oracles of judgment and salva
tion, for the most part concerning those foreign nations
whose fortunes affected Judah and Jerusalem.
3. Chapters 24-27, Jehovah's world-judgment, is
suing in the redemption of Israel.
4. Chapters 28-35, a cycle of prophetic warnings
against alliance with Egypt, closing with a prophecy
concerning Edom and a promise of Israel's ransom.
5. Chapters 36-39, history, prophecy and song inter
mingled; serving both as an appendix to chapters 1-35,
and as an introduction to chapters 40-66.
6. Chapters 40-66, prophecies of cotnfort, salvation,
and of the future glory awaiting Israel.
(The student would do well to mark off in some way these
six divisions in his Bible; perhaps adding the headings in the
margin.) SECOND DAY— Chapters 1-12. Prophecies Concerning
Judah and Jerusalem
Chapter 1. Jehovah's lament over Israel; an intro
duction striking the chief notes of the entire book: (1)
thoughtlessness, verses 2-9; (2) formalism, verses 10-17;
(3) pardon, verses 18-23; (4) redemption, verses 24-31.
Chapters 2-4. Three pictures of Zion: (1) her
28 THE BOOK OF ISAIAH
future exaltation, 2:2-4; (2) her present idolatry,
2: 5 — 4: 1 ; (3) her eventual purification, 4: 2-6.
Chapter 5. Isaiah's arraignment of Judah and Jeru
salem: (1) parable of the vineyard, verses 1-7; (2) a
series of six woes, verses 8-23; (3) first description of
the Assyrian invaders, verses 24-30.
Chapter 6. The prophet's inaugural vision and
commission. Chapters 7 : 1 — 9 : 7. The prophecy of Immanuel ;
history and prediction being intermingled.
Chapters 9:8 — 10:4. An announcement to North
Israel of impending ruin, with a refrain (9: 13, 17, 21;
10:4). Chapter 10:5-34. Assyria, the rod of Jehovah's
anger. Chapter 11 : 1-9. The Messianic reign of ideal peace.
Chapter 11: 10-16. The return of Israel and Judah
from exile ; no more any rivalry between them.
Chapter 12. A thanksgiving psalm of the redeemed
nation. (The student should also designate in some way these sub
divisions in the text of his Bible.)
THIRD DAY— Chapters 13-23. Oracles of Judgment and
Salvation, for the most part Concerning those Foreign
Nations whose Fortunes Affected Judah and Jerusalem
Chapters 13:2 — 14:23. The downfall of Babylon:
(1) judgment upon the city, 13:2-22; (2) judgment
upon the king, 14: 1-23.
Chapter 14:24-27. The certain destruction of the
Assyrian. Chapter 14:28-32. An oracle concerning Philistia.
Chapters 15-16. An oracle concerning Moab.
ANALYSIS OF THE BOOK 29
Chapter 17: 1-11. An oracle concerning Damascus
and North Israel.
Chapter 17: 12-14. The annihilation of Judah's ene
mies. Chapter 18. A prediction concerning Ethiopia.
Chapter 19. An oracle concerning Egypt.
Chapter 20. Sargon's march against Egypt and
Ethiopia. Chapter 21 : 1-10. An oracle concerning "the wilder
ness of the sea" (Babylon).
Chapter 21:11-12. An oracle concerning Seir
(Edom). Chapter 21 : 13-17. An oracle concerning Arabia.
Chapter 22:1-14. An oracle "of the valley of vision"
(Jerusalem). Chapter 22:15-25. A philippic against Shebna, the
comptroller of the palace.
Chapter 23. An oracle concerning Tyre.
(The student should continue to designate in his Bible these
main subdivisions; also those which follow.)
FOURTH DAY— Chapters 24-27. Jehovah's World- Judg
ment, issuing in the Redemption of Israel
Chapter 24: 1-13. Desolation of "the earth" and of
"the city" (i.e., Judah and her towns).
Chapter 24: 14, 15. The dawn of a better day.
Chapter 24: 16-23. Premature songs of rejoicing;
more judgment is coming.
Chapter 25: 1-5. A hymn of thanksgiving, in which
the prophet pleads for his people's deliverance.
Chapter 25 : 6-8. "A feast of fat things" to all
nations "in this mountain," when death and the sorrows
of war have passed away.
30 THE BOOK OF ISAIAH
Chapter 25: 9-12. A second hymn of thanksgiving,
looking to the time when Jehovah, the long looked-for
deliverer, will, come, and Moab's arrogance shall be laid
low. Chapter 26: 1-19- A third hymn of thanksgiving,
because the "strong city" (Jerusalem) has been re
deemed, and life has issued from the dead.
Chapters 26:20 — 27:1. An exhortation to God's
people to hide themselves till God's judgment has
shattered the world-powers.
Chapter 27 : 2-6. A fourth hymn of thanksgiving,
because deliverance from the enemy will be followed by
national expansion.
Chapter 27:7-11. Jehovah's discipline of Jacob has
been for his good; the nations, on the contrary, have
been punished and destroyed.
Chapter 27: 12, 13. The children of Israel shall be
gathered from Assyria and from Egypt to worship Jeho
vah in Jerusalem.
FIFTH DAY— Chapters 28-35. A Cycle of Prophetic
Warnings against Alliance with Egypt, closing with
a Prophecy Concerning Edom and a Promise of
Israel's Ransom
Chapter 28 : 1-6. The warning from Samaria.
Chapter 28 : 7-22. The fate of the scoffing, dissolute
politicians of Jerusalem.
Chapter 28:23-29. A parable of comfort; God's
judgments always proportionate to man's offense.
Chapter 29: 1-8. Jerusalem's humiliation and subse
quent deliverance.
Chapter 29: 9-14. The people's spiritual stupidity.
Chapter 29: 15-24. Exposure of a conspiracy with
ANALYSIS OF THE BOOK 31
Egypt, followed by a graphic prediction of the ideal
future. Chapter 30: 1-17. An emphatic denunciation of the
alliance with Egypt.
Chapter 30: 18-26. A brilliant picture of the Mes
sianic age.
Chapter 30:27-33. Jehovah's vengeance upon the
Assyrian. Chapter 31. The folly of relying on Egypt; Jehovah
will protect Jerusalem and utterly destroy the Assyrian.
Chapter 82: 1-8. Another vivid picture of the Mes
sianic age.
Chapter 32:9-14. A rebuke to the women of Jeru
salem. Chapter 32: 15-20. The blessedness of the Mes
sianic future.
Chapter 33. A woe pronounced upon an unnamed
invader, followed by a promise of deliverance and the
perfection of the kingdom of <xod.
Chapter 34. Jehovah's indignation against all na
tions, specially Edom.
Chapter 35. The future blessedness of the ransomed
exiles. SIXTH DAY— Chapters 36-39. History, Prophecy and
Song Intermingled; serving both as an Appendix to
Chapters 1-35 and as an Introduction to Chapters 40-66
Chapter 36: 1 (2 Kings 18: 13). Sennacherib's in
vasion of Judah and capture of all her fortified cities.
Chapters 36:2—37:8 (2 Kings 18:17—19:18).
Sennacherib sends Rabshakeh from Lachish against
Hezekiah; Rabshakeh makes a defiant threat, but is
unable to take Jerusalem.
32 THE BOOK OF ISAIAH
Chapter 37=9-38 (2 Kings 19:9-37). Sennacherib
suddenly threatened by Tirhakah, king of Ethiopia,
sends messengers from Libnah to Hezekiah with a letter,
peremptorily demanding the surrender of Jerusalem
(vs. 9-13); Hezekiah spreads the letter before Jehovah
in the temple and prays to be saved from the king of
Assyria (vs. 14-20) ; Isaiah addresses to Hezekiah a
prophecy predicting deliverance (vs. 21-35) ; Sennache
rib's army is mysteriously destroyed, whereupon he
returns to Nineveh and is subsequently assassinated by
his sons (vs. 36-38).
Chapter 38: 1-8. Hezekiah's sickness, with the sign
and promise of his recovery.
Chapter 38:9-20. Hezekiah's song of thanksgiving.
Chapter 38: 21, 22. The means by which Hezekiah's
cure is brought about.
Chapter 39. The embassy of Merodach-Baladan to
Hezekiah.SEVENTH DAY— Chapters 40-66. Prophecies of Com
fort, Salvation and of the Future Glory awaiting Israel
Chapters 40-48. Deliverance from captivity through
Cyrus, promised by the infinite and incomparable Jeho
vah. Chapters 49-57. The sufferings of the Servant of
Jehovah; this section ending like the former with the
refrain, "There is no peace, saith my God, to the wicked"
(57:21; cf. 48:22).
Chapters 58-66. The abolition of all national dis
tinctions and the future glory of the people of God.
Chapter 60 is the characteristic chapter of this section,
as chapter 53 is of the second, and chapter 40 of the
first.
ANALYSIS OF THE BOOK 33
The great texts of Isaiah: 1:3, 18; 2:4; 6:3, 8;
7:14; 9:6; 11:6, 9; 12:3; 21:11, 12; 26:3; 28:10,
16, 20; 32:2; 33:14, 17; 35:1, 10; 38:1, 15, 16;
40:1, 3, 8, 31; 42:3, 21; 43:25; 45:22; 52:7; 53:5;
54: 10; 55:1, 6, 7; 59:1; 60:1, 8; 61:1-3; 63:1, 16;
65:17; 66:13.
The Ox Knoweth His Owner, and the Ass His Master's
Crib; but Israel Doth not Know, Mt People Doth not
Consider. Isa. 1:3.
For Jerusalem is Ruined, and Judah is Fallen; because
Their Tongue and Their Doings are Against Jehovah, to
Provoke the Eyes of His Glory. Isa. 3:8.
Oh That Thou Hadst Hearkened to My Commandments!
Then Had Thy Peace Been as a River, and Thy Righteous
ness as the Waves of the Sea. Isa. 48:18.
STUDY THREE
THE PERIOD OF ISAIAH
FIRST DAY— Under Uzziah; Prior to his Call (740 B. C.)
1. According to the title of his book (1 : 1), Isaiah
prophesied during the reigns of Uzziah, Jotham, Ahaz,
and Hezekiah, kings of Judah, or ca. 740-701 B. C.
He dates his inaugural vision (6:1) in Uzziah's death-
year (740 B. C). As the prophet, seems to have pos
sessed the judgment and influence of a mature man from
the beginning of his active ministry, it may be safely
assumed that he was born as early as 765 B. C, or about
the middle of Uzziah's long and prosperous feign (789-
740 B. C).
2. As a young man Isaiah witnessed the rapid devel
opment of Judah into a strong commercial and military
state; for under Uzziah Judah attained a degree of
prosperity and strength never before enjoyed since the
days of Solomon. Walls, towers, fortifications, a large
standing army, a port for commerce on the Red Sea,
increased inland trade, tribute from the Ammonites,
success in war with the Philistines and the Arabians — all
these were Judah's during Uzziah's long reign (2 Kings
14:22; 2 Chron. 26).
3. But along with power and wealth and luxury came
also the sins of avarice, oppression, religious formality,
and corruption. Jerusalem became not only populous
but cosmopolitan. The temple revenues indeed were
greatly increased, but religion and life were too fre
quently dissociated; the nation's progress was altogether
material. 4. On the other hand all the surrounding nations
THE PERIOD OF ISAIAH
745 B. C.
TIGLATH-PILESER III ( PUL)
Captured Took
Arpad Galilee, Damascus
Calno&c. Gilead
SHALMAN- EZER IV.
738 734 732
(Babylon Independent of Assyria!
Babylon
Independent n
703
SENNACHERia (705-6811
737 73G 734
MENAHEM Paid
Tribute to Pul
Galilee and Gilead
carried away to Assyria
730 722
HOSHEA "<"""="» taken
Babylonian end other foreign colonists placed In Territory of N.lsrael
740 736 734
(sole king)
722
JOTHAM
Leo-regent) 74C
Syro-Eph. war Paid
AHAZ tribute
734 to Pul
od ch«7-12. 17
... 1-6 -,i. --¦
¦ U — ¦¦ | ¦¦
Downfall
of Samaria
Reformation 722
701
HEZEKIAH
HEZ. Mfis Siefle
tick Em- of
baasy Ashdod
Siege of
Jerusalrj
I
Judah terribly decimated
15-16, 39 21:1-10 28-3
20.22 21:11-17 18, 34,35 40-66
Manasseh
(699-643 )
Twenty-third Dynasty
Hanno of
Gaza defeated
at Raphia
Twenty-fourth Dynasty
TIRHAKAH SHABATAKA
Commander-in-chief of Egypt's forces) Twenty-fifth Dynasty
THE PERIOD OF ISAIAH 37
were correspondingly weak, excepting North Israel under
Jeroboam II. (784-745 B. C), in which also opulence
and unusual prosperity prevailed ; for Israel, like Persia,
and in more modern times Spain before the destruction
of the Armada, was most prosperous just before the
nation's final collapse.
SECOND DAY— During the Reign of Jotham
(740-736 B. C.)
1. Jotham for several years was probably associated
with his father Uzziah as co-regent, because of the lat
ter's leprosy (2 Kings 15:5). In 740 B. C, however,
he became sole king, continuing his father's policy of
building and fortifying the capital (2 Kings 15:35;
2 Chron. 27:3).
2. But a new power was about to break over the
eastern horizon. The Assyrians, with whom Ahab had
come into contact at the battle of Karkar in 854 B. C,
and to whom Jehu had paid tribute in 842 B. C, began
to manifest anew their characteristic lust of conquest.
3. Tiglath-pileser III. (the same as "Pul" of 2 Kings
15: 19), a born general and a statesman, inaugurated a
new epoch in Assyrian history. He reigned from 745
to 727 B. C. The first three years of his reign were
spent in subduing the Armenians and Medes in the north
and east. He then turned his attention westward; in
738 B. C, Arpad, Calno, Carchemish, Hamath and
Damascus were reduced and made to pay tribute. Like
wise Menahem, king of Israel (745-737 B. C), following
the ignoble example of Jehu, hastened to purchase vassal
age at a price amounting to about two millions of dollars
(2 Kings 15: 19). This short-sighted policy of seeking
to buy the friendship of Assyria led to an outbreak of
38 THE BOOK OF ISAIAH
patriotism on the part of Menahem's subjects. Pekah,
Menaham's chief general, became the leader of what
might be called the patriotic party, and eventually found
his way to the throne.
THIRD DAY— During the Reign of Ahaz (736-727 B. C.)
1. The presence of Tiglath-pileser in the west
(738 B. C.) had led Pekah, the new king of North
Israel (736-730 B. C), and Rezin, king of Damascus,
to form an alliance, in order to resist further encroach
ment on the part of Assyria. When Ahaz of Jerusalem
(736-727 B. C.) refused to join their confederacy they
resolved to dethrone him and set in his stead the son of
Tabeel upon the throne of David (2 Kings 16:5; Isa.
7:6). The Edomites and Philistines also made frequent
inroads into Judah about this time (2 Chron. 28: 17-18).
2. The struggle which ensued is commonly known
as the Syro-Ephraimitic war (734 B. C.) — one of the
greatest events in Isaiah's period. According to the
chronicler, Judah was brought very low (2 Chron.
28: 19). Ahaz in panic sent to Tiglath-pileser for help
(Isa. 7). The great Assyrian warrior of course re
sponded with alacrity. He sacked Gaza and carried
Galilee and Gilead into captivity (734 B. C), and finally
took Damascus (732 B. C), besides receiving rich re
wards from Ahaz (2 Kings 16:7-9; 15:29; Isa. 9:1).
On the same expedition Tiglath-pileser also exacted
tribute from Ashkelon, Ammon, Moab, Edom, and the
Arabians. 3. The religious as well as the political effect of
Ahaz's policy was decidedly baneful. To please Tiglath-
pileser Ahaz went to Damascus to join in the celebration
of his victories, and while there saw a Syrian altar, a
THE PERIOD OF ISAIAH 39
pattern of which he sent to Jerusalem and had a copy
set up in the temple in place of the brazen altar of Solo
mon. Thus Ahaz, with all the influence of a king, intro
duced the religion of Syria into Jerusalem, even causing
his sons to pass through the fire (2 Kings 16: 10-16;
2 Chron. 28). Isaiah at this time was not far from
thirty years of age.
FOURTH DAY-^During the Early Years of Hezekiah
(727ff. B. C.)
1. Hezekiah came to the throne of Judah at the age
of twenty-five and reigned twenty-nine years (727-699
B. C). Isaiah was at least fifteen years his senior.
The young king inherited from his father a very heavy
burden. The splendor of Uzziah's and Jotham's reigns
was rapidly fading before the menacing and ever ava
ricious Assyrians. Judah and Jerusalem had also re
ceived a shock in 734 B. C. when they beheld Tiglath-
pileser carry at least two thirds of North Israel into
captivity. Accordingly Hezekiah began his reign in
Judah with a reformation. "He removed the high places
and brake the pillars and cut down the Asherah" (2
Kings 18 : 4, 22). He even invited the surviving remnant
of North Israel to join in celebrating the Passover
(2 Chron. 30).
2. But Israel's end was drawing near. Hoshea, the
vacillating puppet-king of North Israel (730-722 B. C),
encouraged by Egypt, refused longer to pay Assyria his
annual tribute (2 Kings 17:4). Tiglath-pileser had
died, but his son, Shalmaneser IV., who succeeded him
(727-722 B. C), promptly appeared before the gates
of Samaria in 724 B. C. and for three weary years be
sieged the city (2 Kings 17: 5). Shalmaneser died just
40 THE BOOK OF ISAIAH
before the city capitulated; but his successor, Sargon II.
(722-705 B. C), records in his annals that during his
first regnal year (722 B. C.) Samaria was actually cap
tured, and 22,290 of Israel's choicest people deported
to Assyria (2 Kings 17:6); and further, that colonists
were brought from Babylonia and other adjacent dis
tricts and placed in the cities of Samaria (2 Kings
17:24). 3. Thus the kingdom of North Israel passed com
pletely away and Judah was left ever after quite exposed
to the direct ravages, political and religious, of her
Assyrio-Babylonian neighbors. Judah herself barely
escaped destruction by promising heavy tribute to
Assyria. FIFTH DAY— During Babylonia's Independence
(721-709 B. C.)
1. Among the many vassal kinglets who rebelled
when Sargon seized the throne of Assyria in 722 B. C,
there was one who proved too powerful to be subdued,
namely, Merodach-Baladan, the ever ambitious and irre
sistible patriot of Babylonia and the uncompromising
sworn enemy of Assyria. For twelve years he main
tained independent supremacy over Babylon (721-709
B. C).
2. Sargon, accordingly, recognizing the impossibility
of dislodging Merodach-Baladan from Babylon, turned
his attention toward Syria and Palestine. In 720 B. C,
at Karkar, he conquered the recalcitrant kings of Arpad,
Hamath and Damascus; then, entering Palestine, he
defeated at Raphia, Hanno of Gaza, and deposed Azuri,
king of Ashdod (720 B. C). Judah, Moab and Edom
escaped by paying heavy toll. In 717 B. C, Sargon
THE PERIOD OF ISAIAH 41
added Carchemish, the capital of the Hittites, and Media
to his many victories.
3. In 714 B. C, Hezekiah fell desperately ill and,
being childless, was seriously concerned for the future
of the Davidic dynasty. He resorted to prayer, how
ever, and God graciously extended his life fifteen years
(2 Kings 20; Isa. 38). Whereupon Merodach-Baladan,
hearing of Hezekiah's wonderful cure, seized the oppor
tunity of sending an embassy to Jerusalem to congratu
late him on his recovery (712 B. C), and at the same
time probably sought to form an alliance with Judah to
resist Assyrian supremacy. Hezekiah cordially received
the Babylonian ambassadors and foolishly showed them
all his treasures (2 Kings 20: 12-21 ; Isa. 39). Nothing
came of the alliance, for the following year (711 B. C.)
Sargon's army reappeared in Philistia in order to dis
cipline Ashdod for similar conspiracy with the king of
Egypt. Isaiah had now passed middle life.
SIXTH DAY— During the Crisis of 701 B. C.
1. Judah and her neighbors groaned more and more
under the heavy exactions of Assyria. Accordingly,
when Sargon was assassinated and Sennacherib came to
the throne (705 B. C), rebellion broke out on all sides.
Merodach-Baladan, who had been expelled by Sargon
in 709 B. C, again took Babylon and held it for at least
six months (703 B. C). Hezekiah, who was encouraged
by Egypt and all Philistia, except Padi of Ekron, the
puppet-king of Sargon, refused longer to pay Assyria
tribute (2 Kings 18:7). Meanwhile a strong pro-
Egyptian party had sprung up in Jerusalem.
2. Consequently in 701 B. C, Sennacherib marched
westward with a vast army, sweeping everything before
42 THE BOOK OF ISAIAH
him. Tyre was invested though not taken; on the other
hand, Joppa, Eltekeh, Ekron, Ashkelon, Ammon, Moab
and Edom all promptly yielded to his demands. Heze
kiah was panic-stricken and hastened to bring rich tribute,
stripping even the temple and the palace of their treas
ures to do so (2 Kings 18:13-16). But Sennacherib
was not yet satisfied. He overran Judah, capturing, as
he tells us in his inscription, forty-six walled towns and
smaller villages without number, carrying 200,150 of
Judah's population into captivity to Assyria, and de
manding as tribute 800 talents of silver and thirty talents
of gold (over $1,500,000) ; he took also Hezekiah's
daughters and palace women, seized his male and female
singers, and carried away enormous spoil.
3. But the end was not yet. Sennacherib himself,
with the bulk of his army, halted to reduce Lachish;
thence he sent a strong detachment under Rabshakeh to
besiege Jerusalem (2 Kings 18: 17 — 19: 8; Isa. 36: 2 —
37:8): As he expresses it in his own inscription, "I
shut up Hezekiah in Jerusalem like a bird in a cage."
Rabshakeh, the commander-in-chief, failed, however, to
capture the city and returned to Sennacherib, who mean
while had conquered Lachish and was now warring
against Libnah.
4. A second expedition against Jerusalem was
planned; but hearing that Tirhakah (at that time the
commander-in-chief of Egypt's forces and only after
wards "king of Ethiopia") was approaching, Sennache
rib sent messengers with a letter to Hezekiah, demanding
immediate surrender of the city (2 Kings 19:9-37; Isa.
37:9-38). Hezekiah, however, through Isaiah's in
fluence held out; and in due time, though Sennacherib
disposed of Tirhakah's army without difficulty, his im
mense host in some mysterious way — by plague or other-
THE PERIOD OF ISAIAH 43
wise — was suddenly smitten, and the great Assyrian con
queror was forced to return to Nineveh, possibly because
Merodach-Baladan had again appeared in Babylonia.
Sennacherib never again returned to Palestine, so far
as we know, during the subsequent twenty years of his
reign (705-681 B. C), though he did make an independ
ent expedition into North Arabia (691-689 B. C).
5. This invasion of Judah by Sennacherib in. 701
B. C. was the great event in Isaiah's ministry. Had it
not been for the prophet's statesmanship, Jerusalem
might have capitulated. As it was, only a small rem
nant of Judah's population escaped. Isaiah was now
well-nigh sixty-five years of age, having preached full
forty years. How much longer he labored is not known.
SEVENTH DAY— The Most Noteworthy Facts of Isaiah's
Period
1. The immense contrast between the Judah of
Isaiah's earlier and the Judah of his later years. Wealth
and luxury, under Uzziah and Jotham; the country dis
tricts depopulated and the capital a mere shadow of its
former self, after the siege by Sennacherib.
2. The complete overthrow of North Israel; and in
its place a colony of Babylonians and other foreigners,
mingling necessarily more or less with the people of
Judah and manufacturing idols in Palestine as they had
been wont to do at home (2 Kings 17: 29-33).
3. The social conditions which prevailed were almost
hopeless. Great wealth and extreme poverty existed
side by side. The rich oppressed the poor (cf. Mic.
2 and 3). The women were haughty and gaily attired
(Isa. 3:l6ff.). Avarice, drunkenness, careless carous
ing, daring defiance and wrong-doing, apathy to moral
44 THE BOOK OF ISAIAH
distinctions, and self-conceit prevailed, especially among
the politicians and judges who were expected to guard
the nation's interests (Isa. 5:8-23). The ravages of
war greatly aggravated the woeful poverty of the country
peasants. 4. Religion had become corrupt. Ahaz had intro
duced a Syrian altar, and with it a stream of idolatrous
practices. Hezekiah's reforms were drastic, but only
temporary. The newly settled colonists from Baby
lonia and other places, in the territory which once be
longed to North Israel, increased the tendency to idol
atry. Soothsaying, incantations and necromancy took
the place of loyalty to Jehovah, who seemed to have for
saken Israel (Isa. 2:6; 8:19, 20; 28:18; 65:4).
Prophets and priests had degenerated (Isa. 28:7); reli
gion and morality had become almost utterly divorced
(Isa. 1 : 5-16) ; even the chief representative of the house
of David, Ahaz the king, made his sons pass through the
fire. Under such conditions and to such an age Isaiah
was called to preach.
Chronological Table
B.C., ca. 765.
Isaiah born.
789-740.
Uzziah.
784-745.
Jeroboam II.
745-727.
Tiglath-pileser III.
740.
The Call of Isaiah.
740-736.
Jotham (sole reign).
738.
Arpad, Calno, Carchemish and Damascus
taken by Tiglath-pileser III.
745-737.
Menahem.
737-736.
Pekahiah.
736-730.
Pekah.
736-727.
Ahaz.
THE PERIOD OF ISAIAH 45
734. Syro-Ephraimitic war; Gaza captured by
Tiglath-pileser III.; Galilee and Gilead also
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
North Israel.
722-705. Sargon II.
721-709. Babylonia independent under Merodach-
Baladan.
720. Battle of Karkar; Sargon II. conquers
Arpad, Hamath and Damascus. Battle of
Raphia; Sargon II. conquers Hanno of Gaza;
King So of Egypt flees.
717. Sargon II. conquers the Hittites, capturing
Carchemish, their capital; annexing also
Media to his empire.
714. Hezekiah's sickness.
712. Merodach-Baladan's embassy to Hezekiah.
712-700. Shabaka, founder of twenty-flfth dynasty in
Egypt.
711. Siege of Ashdod by Sargon II.
709. Merodach-Baladan expelled from Babylonia
by Sargon II.
705-681. Sennacherib.
703. Merodach-Baladan again king (six months)
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.
The Wildeeness and the Drt Land Shall be Glad; and
the Desert Shall Rejoice, and Blossom as the Rose. Isa. 35:1.
And a Highway Shall be These, and It Shall be Called,
The Wax of Holiness; the Unclean Shall not Pass Oveb
It; but It Shall be foe the Redeemed: the Wayfaring Men,
Yea, Fools, Shall not Ebe Therein. Isa. 35:8.
And the Ransomed of Jehovah Shall Return, and Come
with slnoino unto zlon ; and everlasting jot sliai.t. be
upon Theie Heads: They Shall Obtain Gladness and Jot,
and Sorrow and Sighing Shall Flee Awat. Isa. 35:10; 51:11:
STUDY FOUR
ISAIAH'S PROPHECIES CHRONOLOGICALLY
ARRANGED
FIRST DAY— The Inner Structure of His Book
1. The editorial arrangement of Isaiah's prophecies
is very suggestive. In the main they stand in chrono
logical order. All the dates mentioned are in strict his\
torical sequence; for example, 6: 1, "in the year that
king Uzziah died" (740 B. C.) ; 7: 1, "in the days of
Ahaz" (735ff. B. C.) ; 14:28, "in the year that king
Ahaz died" (727 B. C.) ; 20: 1, "in the year that Tartan
came unto Ashdod, when Sargon the king of Assyria sent
him" (711 B. C.) ; 36: 1, "in the fourteenth year of king
Hezekiah" (701 B. C). These points are all in strict
chronological order.
2. Isaiah's great individual messages are also ar
ranged in true historical sequence; thus, chapters 1-6
for the most part belong to the last years of Jotham's
reign (740-736 B. C.) ; chapters 7-12, to the period of
the Syro-Ephraimitic war (734 B. C.) ; chapter 20, to
the year of Sargon's siege of Ashdod (711 B. C.) ; chap
ters 28-32, to the invasion of Judah by Sennacherib
(701 B. C.) ; while the distinctively promissory portions
(chapters 40-66), as is natural, conclude the collection.
3. In several instances, however, there are notable
departures from a rigid chronological order. For ex
ample, chapter 6, which describes the prophet's initial
call to preach, follows the rebukes and denunciations of
chapters 1-5 ; but this is probably due to its being used
by the prophet as an apologetic. Having pronounced
"woes" upon others (5:8-23), he pauses to assure his
48 THE BOOK OF ISAIAH
hearers that he first pronounced "woe" upon himself
(6:5). 4. Again, the oracles against foreign nations in
chapters 13-23, though belonging to various dates, are
grouped together. This is doubtless due, to some extent
at least, to their subject matter. Likewise, chapters
38-39, which give an account of Hezekiah's sickness and
Merodach-Baladan's embassy to him (714-712 B. C),
chronologically precede chapters 36-37, which describe
Sennacherib's investment of Jerusalem (701 B. C).
This order, however, is due probably to the desire to
make chapters 36-37 (about Sennacherib) an appro
priate conclusion to chapters 1-35 (which are chiefly
about Assyria), and on the other hand, to make chapters
38-39 (about Merodach-Baladan) a suitable introduction
to chapters 40-66 (which speak of Babylon).
SECOND DAY— Isaiah's Earliest Messages (Chapters 1-6)
1 . The attempt to date Isaiah's individual prophecies,
on the basis of internal criteria alone, is a well-nigh im
possible task; and yet no other evidence is available.
Oftentimes passages stand side by side which point in
opposite directions; in fact, certain sections seem to be
composed of various fragments dating from different
periods, as though prophecies widely separated from
each other in time had been fused together. In such
cases much weight should be given to those features
which point to an early origin, because of the predomi
natingly predictive character of Isaiah's writings.
Isaiah always had an eye upon the future. His semi-
historical and biographical prophecies are naturally the
easiest to date; on the other hand, the form of his Mes
sianic and eschatological discourses is largely due to his
ARRANGEMENT OF PROPHECIES 49
own personal temper and psychology, rather than to the
historical circumstances of the time. Fortunately, the
exact dating of any given prophecy while a desideratum
is not absolutely essential.
2. Chapters 1-6, barring certain unimportant edito
rial additions, are probably Isaiah's earliest messages
to Judah and Jerusalem, dating from the reign of Jotham
(740-736 B. C). They breathe the atmosphere of
Jotham's period; prosperity and abundance (2: 7), elabo
rate sacrifices (1: 11), extravagant dress and ostentation
(3:16-24), .excessive indulgence in wine and strong
drink, avarice and self-confidence (5: 8-23). The inter
spersed descriptions of desolation (1:7), ruin (3:8),
captivity (5: 13), and of a remnant (6: 13), on the other
hand, are anticipatory of impending issues which the
prophet at this very early period of his ministry fore
saw. The prophet often fused "the actual present with
the expected future"; always speaking as a poet in the
elevated style of a seer; seeing the issues of cause and
effect even before Jehovah began to send enemies against
Judah (2 Kings 15:37).
THIRD DAY — Prophecies in Connection with the Syro-
Ephraimitic War of 734 B. C. (Chapters 7-12; 17)
1. Some of Isaiah's most powerful messages were
inspired by the circumstances of the crisis in 734 B. C,
when Pekah of Israel and Rezin of Damascus came up
against Jerusalem and threatened to dethrone King Ahaz
because he refused to ally himself with them against
Assyria. Chapters 7-12 and 17 seem to belong, for the
most part, to this date.
2. Ahaz, youthful and inexperienced, is on the point
of sending to Assyria for help against his foes to the
north (2 Kings 16:7), when Isaiah, at the bidding of
50 THE BOOK OF ISAIAH
Jehovah, approaches to remonstrate with him against a
policy so obviously suicidal (7: 1 — 9- 7). Isaiah thus
appears in the new role of a practical statesman, warn
ing the king against the short-sighted policy of making
friends with Assyria, and urging that he put his trust
in Jehovah.
3. Chapters 9:8 — 10:4 also belong to this period;
warning Ephraim of the sure consequences of arrogance,
which will lead to fire-devouring anarchy.
4. Chapter 10:5-34 predicts the ultimate downfall
of the proud Assyrian, who is but the "rod" of divine
wrath (after 734 B. C). This is followed by a Mes
sianic passage of comfort in chapter 11, in which the
prophet promises a return of the exiles, "from the four
corners of the earth," and a second exodus "after the
manner of Egypt." The references to Egypt in 10: 24,
26 and 11: 15, 16 would hardly be as natural after the
rise of a strong Egyptian party in Jerusalem, such as
existed in the latter years of Hezekiah ; and 11:13 cer
tainly points in the direction of 734 B. C. Chapter 12
is an ode of thanksgiving put by the prophet into the
mouth of the redeemed remnant, and most fittingly con
cludes the Messianic picture of chapter 11.
5. Chapter 17, which deals with the outcome of the
war in its effects upon Syria and Ephraim, only "glean
ings" being left (v. 6), belongs also to this crisis; the
oracle closes, like 9: 8 — 10: 4, with an announcement that
Assyria, the despoiler, will in turn be despoiled himself
(vs. 12-14).
FOURTH DAY— Prophecies between 734 and 722 B. C.
(Chapters 13-14 and 23-27)
1. Modern expositors usually regard the prophet's
years between 734 and 732 B. C. as years of inactivity,
ARRANGEMENT OF PROPHECIES 51
assigning to this period no prophecies at all, or at most
only a few verses. But it seems quite improbable that
a prophet of Isaiah's type should have remained inactive
during such a critical period. On the contrary, it may
safely be assumed that he improved these years in train
ing and instructing his "disciples."
2. In his earlier utterances (11 : 11, 12) he had made
mention of foreign nations such as Philistia, Edom, Moab,
Ammon, and the Arabians; he now addresses to them
individual messages after the tenor of chapter 2 : 2-4,
with all the severity of an Amos (chapters 1-2), the ten
derness of a Jeremiah (chapters 47-51), and the vision
of an Ezekiel (chapters 25-32). These he probably
committed to the custody of his own inner circle.
3. The first prophecy to spring out of the events of
734-732 B. C, when Tiglath-pileser stripped Israel of
Gilead and Galilee, and captured Damascus, is the much
disputed prophecy in 13:2 — 14:23, whose title reads,
"The burden of Babylon, which Isaiah the son of Amoz
did see." Following it, there is a brief prophecy which
explicitly mentions "Assyria" as the object of Jehovah's
destruction (14:24-27). The title of chapters 13-14,
therefore, as in the case of chapter 17, is hardly expres
sive of the oracle's true scope; chapters 13-14 are really
directed against both Babylonia and Assyria; and it is
acknowledged now even by Winckler and Cheyne that
no Babylonian king answers the description of 14: 4ff.
4. The prophecy against Philistia (14:28-32) bears
the very appropriate title, "In the year that king Ahaz
died" (727 B. C). In this oracle the prophet rebukes
Philistia for rejoicing over the death of Tiglath-pileser,
who, as Jehovah's "rod," had smitten her.
5. Isaiah's vision in these early years probably ex
tended further (chapters 24-27). Isaiah sees that before
52 THE BOOK OF ISAIAH
Assyria is destroyed she will be used of Jehovah to bring
desolation, not only to Syria and Israel, but to the whole
land (24:3). Cities will fall (24:12; 25:2), Moab
will be trodden down (25: 10), and the remnant of the
nation will come from Assyria and Egypt (27: 13),
while in Mount Zion Jehovah will make a feast of fat
things unto all nations (25: 6). Chapters 24-27 contain
this vision and, in the writer's judgment, are best ex
plained as arising during the years just prior to 722
B. C.
6. The oracle against Tyre (chapter 23) seems to
precede the great sweeping invasions made by Shalmane
ser IV., Sargon II. and Sennacherib, and therefore
belongs to this same period (before 722 B. C).
FIFTH DAY— During the Reign of Sargon, 722-705 B. C.
(Chapters 15-16, 19-22, 38-39)
1. The oracle against Egypt (chapter 19) is best
explained as arising out of the year 720 B. C, when
Sargon humbled Egypt at Raphia. The prophet here
draws a vivid picture of Egypt's political, material and
social decay; but he also promises that she will be con
verted to Jehovah.
2. Chapters 88-39, which tell of Hezekiah's sickness
and Merodach-Baladan's embassy of congratulation upon
his recovery, belong most probably to the years 714 and
712 B. C, respectively.
3. The oracle against Moab (chapters 15-16) is best
assigned to the period just preceding 711 B. C, when
Sargon returned to Palestine, as he tells us, to punish
"Philistia, Judah, Edom and Moab" for speaking treason.
Possibly Isaiah had delivered the bulk of this oracle on
a previous occasion, to which "now" he adds an important
ARRANGEMENT OF PROPHECIES 58
prediction (16: 13-14). Chapter 20 predicts Assyria's
victory over Egypt and Ethiopia in 711 B. C.
4. The brief, enigmatical oracles against Seir
(21:11, 12) and Arabia (21:13-17) probably belong
to this same date, as Sargon received tribute from them
in the year 711 B. C. ; likewise the prophet's trenchant
rebuke to the citizens of Jerusalem (22: 1-14) for their
levity and indifferent abandon, while Sargon's troops
were standing before Jerusalem's gates.
5. The oracle of "the wilderness of the sea," i.e.,
Babylon (21 : 1-10), evidently describes the siege of
Babylon in 709 B. C, when Sargon finally succeeded
in rescuing the city from the indomitable usurper, Mero
dach-Baladan. Babylon's fate would especially interest
Jerusalem if Hezekiah, as is probable, made an alliance
in 712 B. C. with Merodach-Baladan's embassy of con
gratulation to him upon his recovery from sickness.
Probably the prophecy concerning the deposition of
Shebna from his position as comptroller of the palace
(22: 15-25) was also delivered about this time (711
B. C).
SIXTH DAY— Prior to and during the Siege of 701 B. C.
(Chapters 28-37, 18)
1. Chapters 28-32 (excepting verses 1-6 of chapter 28,
which are earlier) clearly belong to the time shortly prior
to 701 B. C. They record the prophet's earnest and oft
repeated expostulations against the folly of depending
on Egypt. They are frequently interspersed with
gleams of hope for the remnant of Judah and brilliant
pictures of the Messianic future. The Assyrian, on the
contrary, will be utterly destroyed.
2. Chapter 1 8,containing a prophecy against Ethiopia,
54 THE BOOK OF ISAIAH
describes the terror in the Nile valley which Sennacherib
produced by his approach in 701 B. C.
3. Chapter 33, one of the grandest of all Isaiah's
prophecies, describes in advance the actual deliverance
of Jerusalem in 701 B. C. Chapters 36-37 explain the
historical steps by which the capital became invested and
was eventually delivered, containing a prophecy by Isaiah
(37: 22-35) in which Jerusalem proudly mocks her arro
gant assailants who are so soon to go down before the
angel of Jehovah.
4. Chapters 34-35 are a proclamation to the nations
to behold the spectacle of Assyria's overwhelming defeat.
So shall all Zion's enemies perish ; Edom in particular is
doomed to perpetual ruin and solitude. Israel's lot, on
the contrary, will be one of happiness and everlasting j oy.
SEVENTH DAY— After the Crisis of 701 B. C.
(Chapters 40-66)
1. Through Jehovah's interposition Sennacherib was
forced to return to Nineveh without actually capturing
Jerusalem. The merest remnant of the kingdom of
Judah was left in the land. Sennacherib claims to have
taken over 200,000 captives from Judah. Twenty years
before, Sargon had transplanted the choicest of North
Israel to the far East.
2. The time had now come to comfort Zion (chapters
40-66). Primarily these wonderful prophecies were ad
dressed to the remnant of Isaiah's own period, at home
and scattered abroad. The history of criticism has
demonstrated that no other single period in all of Israel's
history so well accounts for their origin as the period of
Isaiah ; and to break them up into various fragments and
deny their unity, is, as Dillmann characteristically re
marks, "diseased reflection."
ARRANGEMENT OF PROPHECIES 55
3. The prophet's standpoint in chapters 40-66 is
that of Isaiah himself. For if Isaiah before 734 B. C,
in passages confessedly his own, could describe Judah's
cities as already "burned with fire," Zion as deserted as
"a booth in a vineyard" (1 : 7, 8), Jerusalem as "ruined,"
Judah as "fallen" (3:8), and Jehovah's people as al
ready "gone into captivity" (5: 13), surely after all the
destruction and devastation wrought on Judah by
Assyria in the years 722, 720, 711, and 701 B. C, the
same prophet with the same poetic license could declare
that the temple had been "trodden down" (63: 18) and
"burned with fire," and all Judah's pleasant places "laid
waste" (64 : 1 1 ) ; and, in perfect keeping with his former
promises, could add that "they shall repair the waste
cities, the desolations of many generations (61 : 4, cf.
44:26; 58:12).
4. Or, again, if Isaiah the son of Amoz could comfort
Jerusalem with promises of protection when the Assyrian
(784 B. C.) should come like an overflowing river (8: 9,
10; 10: 24, 25), and conceive a beautiful parable of com
fort like that contained in 28:23-29, and insert among
his warnings and exhortations of that gloomy time
(702 B. C.) so many precious promises of a brighter
future which was sure to follow Sennacherib's invasion
(29: 17-24; 30:29ff; 31:8), and, in the very midst of
the siege, conceive of such marvelous Messianic visions
as those in 88: 17-24 with which to dispel the dismay of
his compatriots ; surely the same prophet would probably
seize the opportunity to comfort those of Zion who sur
vived the great catastrophe of 701 B. C. The prophet
who had done the one thing was prepared to do the other.
5. But there was one circumstance of the prophet's
position after 701 B. C. which was new, and which he
did not and indeed could not have employed as an argu-
56 THE BOOK OF ISAIAH
ment in enforcing his messages prior to the Assyrian s
overthrow and Jerusalem's deliverance, namely, the ful
filment of previous predictions. Over and over again in
these last chapters Isaiah appeals to Jehovah's power to
predict, pointing victoriously to the fulfilment of former
predictions as a proof of Jehovah's deity.
6. From such passages we obtain an idea of the
prophet's true historical position (42:9; 44:8; 45:21;
46: 10; 48:3). Old predictions have already been ful
filled (6: 11-13; 29:5; 30:31; 31:8; 37:7, 30), on the
basis of which the prophet ventures to predict new and
even more astounding things concerning the overthrow
of Babylon by Cyrus, and Israel's return from exile
(43:6). Isaiah's book is signally full of predictions
(7: 8, 16; 8: 4, 8; 9: 11, 12; 10:26-34; 14:24-27; 16: 14;
17:9, 12-14; 20:4-6; 21:15-17; 22:19ff.; 23:15;
38:5); some of which, written down and sealed, were
evidently committed by the prophet to his inner circle of
disciples to be used and verified by them in subsequent
times (8:16).
7. In view of these considerations, therefore, and
others which might be enumerated, the writer ventures,
at the risk of being reproached for undue conservatism,
to assign chapters 40-66 to the period just following
701 B. C. as the most suitable historical background
known.
The Grass Withereth, the Flower Fadeth; but the Word
of Our God Shall Stand Foreveb. Isa. 40:8.
Foe the Mountains mat Depart, and the Hills be
Removed; but Mt Lovingkindness Shall not Depart from
Thee, neither Shall Mt Covenant of Peace be Removed,
Saith Jehovah That hath Merct on Thee. Isa. 54:10.
And All Tht Children Shall be Taught of Jehovah ; and
Great Shall be the Peace of Tht Children. Isa. 54:13.
STUDY FIVE
THE CRITICAL PROBLEM
FIRST DAY— The Status Questionis
1. "For nearly twenty-five centuries no one dreamt
of doubting that Isaiah, the son of Amoz, was the author
of every part of the book that goes under his name."
(A. B. Davidson, Old Testament Prophecy, p. 244.)
Recently, however, certain writers have appealed to
2 Chron. 36:22ff. as external proof that Isa. 40-66 ex
isted as a separate collection in the days of the chronicler
(ca. 300 B. C), but the evidence obtained from this
source is so doubtful that it is well-nigh valueless.
2. Those who deny the integrity of the book may be
divided into two groups, moderates and radicals. For
the sake of setting forth as simply as possible the present
state of the Isaiah problem, we will give in the first
instance the chapters and verses which are commonly
rejected by moderates as non-Isaianic, and in the second
instance, the chapters and verses which are allowed even
by radicals to be the genuine prophecies of Isaiah.
8. The moderate section of the critical school, which
is best represented by Drs. Driver, G. A. Smith, Skinner,
Kirkpatrick, Konig, A. B. Davidson, and Whitehouse,
practically agrees that the following chapters and verses
are not Isaiah's: 11:10-16; 12:1-6; 13:1—14:23; 15:
1—16: 12; 21: 1-10; 24-27; 34-35; 36-39; 40-66. That
is to say, some forty-four chapters out of the whole num
ber, sixty-six, were not written by Isaiah.
4. The radical wing of the critical school, which is
represented by Drs. Cheyne, Duhm, Hackmann, Guthe
60 THE BOOK OF ISAIAH
and Marti, rejects approximately 1030 verses out of the
total 1292 in the book, retaining the following only as
the genuine product of Isaiah and his age: 1 : 2-26, 29-31 ;
2:6-19; 3:1, 5, 8, 9, 12-17, 24; 4:1; 5:1-14, 17-29;
6:1-13; 7:1—8:22; 9:8—10:9; 10:13, 14, 27-32;
14:24-32; 17: 1-14; 18: 1-6; 20: 1-6; 22:1-22; 28:1-4,
7-22; 29: 1-6, 9, 10, 13-15; 30: 1-17; 31: 1-4. That is,
only about 262 verses out of the total 1292 are allowed
to be genuine.
SECOND DAY— The Fundamental Axiom of Criticism
1. The fundamental principle which underlies all
modern criticism of Old Testament prophecy is the two
fold axiom or postulate that a prophet always spoke out
of a definite historical situation to the present needs of
the people among whom he lived; and that a definite
historical situation shall be pointed out for each prophecy.
2. This principle in general is sound; but it must
be accompanied with certain cautions equally essential:
(1) Not every prophecy can be traced, independently
of its context, to a definite historical situation (cf. Joel
3; Zech. 9-14). Moreover, the prophets often speak in
poetry, and, therefore, in language which should not be
taken literally.
(2) It is not always the greatest event in a nation's
history, or the event about which we in our time happen
to know the most, or even the event which best fits the
phraseology of any particular prophecy, that may
actually have given birth to it. Israel's history was full
of crises.
(3) While it is true that in the great majority of cases
the prophets spoke directly and practically to the needs
THE CRITICAL PROBLEM 61
of their own generation, it is also true, in the case of
Isaiah at least, that the prophet commanded, "Bind thou
up the testimony, seal the law among my disciples"
(8: 16), that is, preserve my teachings for the future.
Compare Isa. 30:8, "Now go, write it before them on
a tablet, and inscribe it in a book, that it may be for the
time to come forever and ever." As Paul's great doc
trine of justification by faith was first discovered by
Augustine and emphasized by Luther, so Isaiah obviously
spoke words of comfort to his own generation which to us
seem to have been directed primarily to the captives in
Babylonian exile, but which may have been delivered to
a much earlier generation. Thus the comforting mes
sages of chapters 40-66 need not have been without great
ethical and practical import to Isaiah's own contempo
raries at the close of the eighth century B. C, while a
century and a half later, also, they may have brought
consolation to the Israelites in exiles; (For a discussion
of "Cyrus" see Study Twelve, Fifth Day.)
THIRD DAY— Other Governing Criteria
1. There are other governing criteria which lead
some critics to reject various portions of Isaiah as sub
sequent to the prophet's own age. Only a few examples
can be given by way of illustration:
(1) To one critic "the conversion of the heathen" lay
quite beyond the horizon of any eighth century prophet
and consequently Isa. 2 : 2-4 and all similar passages
should be relegated to a subsequent age.
(2) To another "the picture of universal, peace" in
Isa. 11: 1-9 is a symptom of a late date, and therefore
the section must be deleted.
62 THE BOOK OF ISAIAH
(3) To another the thought of universal judgment
upon "the whole earth" in chapter 14:26 quite tran
scends Isaiah's range of thought.
(4) To still another the apocalyptic character of
chapters 24-27 represents a phase of Hebrew thought
which prevailed in Israel only after Ezekiel.
(5) Even to those who are considered moderates the
poetic character of a passage like chapter 12 and the
reference to a return from captivity as in 11: 11-16, and
the promises and consolations such as are found in chap
ter 33, are cited as grounds for assigning these and kin
dred passages to a much later age. Radicals deny in
toto the existence of Messianic passages in Isaiah's
own- prophecies.
2. But, to deny to Isaiah of the eighth century all
catholicity of grace, all universalism of salvation, every
highly developed Messianic ideal, every rich note of
promise and comfort, all sublime faith in the sacrosanct
character of Zion, as some do, is unwarrantably to create
a new Isaiah of greatly reduced proportions, a mere
preacher of inflexible righteousness, a statesman of not
very optimistic vein, and the exponent of a cold ethical
religion without the warmth and glow of the messages
of salvation which characterize Isaiah, the prophet of
the eighth century; if indeed he actually composed the
book ascribed to him.
FOURTH DAY— The Writer's Personal Attitude
1. More and more the writer is persuaded that broad
facts must decide the unity or collective character of
Isaiah's book. Verbal exegesis may do more harm than
good. Greater regard must be paid to the structure of
THE CRITICAL PROBLEM 63
the book, which is no mere anthology, or collection of
independent discourses by different writers belonging to
different periods. There is an obvious, though it may
be to some extent an editorial, unity to Isaiah's prophe
cies. To regard them as a heterogeneous mass of mis
cellaneous oracles which were written at widely separated
times and under varied circumstances from Isaiah's
times down to the Maccabaean age, and revised and freely
interpolated throughout the intervening centuries, is to
lose sight of the great historic realities and perspective
of the prophet.
2. Not in the spirit of an antiquated apologist, there
fore, but rather as a contribution to historical criticism,
the writer feels constrained to say, that to him chapter
2 : 2-4 is the key to Isaiah's horizon ; that chapters 40-66
are in germ wrapped up in the vision and commission of
the prophet's inaugural call (chapter 6) ; and that the
whole problem of how much or how little Isaiah wrote
would become immensely simplified if critics would only
divest themselves of a mass of unwarranted presuppo
sitions and arbitrary restrictions which fix hard and fast
what each century can think and say.
3. Accordingly, the writer's attitude is that of those
who, while welcoming all ascertained results of investi
gation, decline to accept any mere conjecture or theories
as final conclusions. And while he acknowledges his
very great debt to critics of all latitudes, he nevertheless
believes that the book of Isaiah, practically as we have
it, may have been, and probably was, all written by
Isaiah, the son of Amoz, in the latter half of the eighth
century B. C. To what extent the editors revised and
supplemented the prophet's discourses can never be
definitely determined.
64 THE BOOK OF ISAIAH
FIFTH DAY— The History of Criticism
1. The critical disintegration of the book of Isaiah
began with Koppe, who in 1780 first doubted the gen
uineness of chapter 50. Doderlein in 1789 expressed
decided suspicion as to the Isaianic origin of the whole
of chapters 40-66. He was followed by Rosenmiiller,
who was the first to deny to Isaiah the prophecy against
Babylon in chapters 13:1 — 14:23. Eichhorn at the
beginning of the last century further eliminated from
the genuine prophecies of Isaiah the oracle against Tyre
in chapter 23, and, with Gesenius and Ewald, denied the
Isaianic origin of chapters 24-27- Gesenius also
ascribed to some unknown prophet chapters 15 and 16,
Rosenmiiller went further, and pronounced against chap
ters 34 and 35; and not long afterwards (1840), Ewald
questioned chapters "12 and 33. Thus by the middle of
the nineteenth century some thirty-seven or thirty-eight
chapters were rejected as no part of Isaiah's actual
writings. 2. In 1879-80, the celebrated Leipzig professor,
Franz Delitzsch, who for years previous had defended
the genuineness of chapters 40-66, finally yielded to the
modern critical position, and in the new edition of his
commentary, published in 1889, interpreted these chap
ters, though with considerable hesitation, as coming from
the close of the period of Babylonian exile. Shortly
after this (1888-90), Canon Driver and Dr. George
Adam Smith gave popular impetus to the new critical
position in Great Britain.
3. Since 1890, the criticism of Isaiah has been more
trenchant and microscopic than ever before. Duhm,
Stade, Guthe, Hackmann, Cornill and Marti on the conti
nent, and Cheyne, Gray and others in Great Britain and
THE CRITICAL PROBLEM 65
America, have questioned portions which hitherto were
supposed to be genuine; rejecting, for example, all such
promises of Messianic hope and salvation as are found
in 2:2-5; 4:2-6; 9:1-6; 11:1-9.
4. On the other hand, there have not been wanting in
all these years able defenders of the unity of Isaiah's
writings, e.g., Strachey (1874), Nagelsbach (1877),
Bredenkamp (1887), Barnes (1891), Douglas (1895),
W. H. Cobb (1883-1908), Green (1892), Vos (1898-99),
and Thirtle (1907).
SIXTH DAY— The Disintegration of "Deutero-Isaiah"
1. The unity of chapters 40-66 has likewise vanished
in the hands of critics. What prior to 1890 was sup
posed to be the unique product of some celebrated but
anonymous sage designated as "Deutero-Isaiah," who
lived in Babylonia, is now commonly divided between a
Deutero-Isaiah who wrote only chapters 40-55, and a
Trito-Isaiah, who wrote most but not all of chapters
55-66. 2. At first it was thought sufficient to separate off
chapters 63-66 as a later addition to the prophecies of
Deutero-Isaiah; but more recently it has become the
general fashion to distinguish between chapters 40-55,
written in Babylonia (ca. 549-538 B. C), and chapters
56-66, written in Palestine (ca. 460-445 B. C).
3. But most radical critics carry disintegration con
siderably farther even than this, especially in the case
of chapters 56-66, which are not considered a unity. For
example, chapters 60, 61-62, 63: 7 — 64: 12 are extremely
difficult to date; while chapters 56: 9 — 57: 21 confessedly
describe conditions which suit better the idolatrous con
ditions of either pre-exilic or very late post-exilic times.
66 THE BOOK OF ISAIAH
Opinions also conflict as to where these prophecies were
written, whether in Babylonia, Palestine, Phcenicia, or
Egypt. SEVENTH DAY— The Literary History of the Book
1. When or how the book of Isaiah was edited and
brought into its present form is unknown. Jesus Ben-
Sirach (Ecclesiasticus 48:20-25), writing about 180
B. C, cites Isaiah as one of the notable worthies of
Hebrew antiquity, in whose days, he says, "the sun went
backward and he added life to the king" (cf. Isa. 38: 4-
8), and who "saw by an excellent spirit that which should
come to pass at the last, and comforted them that mourned
in Zion" (cf. Isa. 40:1; 61:1-3; 41:21-24; 43:9-12;
44:7-8; 46:10-11; 48:3-8). Evidently, therefore, at
the beginning of the second century B. C, at the latest,
the book of Isaiah had reached its present form.
2. But there are signs of editorial work within the
book of Isaiah which were probably due to the prophet
himself: e.g., 8: 16, which points to a definite collection
of prophecies, perhaps chapters 2-6 (cf. 30:8). The
book seems to be made up of many small collections,
three of which have distinct titles of authorship (1:1;
2:1; 13:1).
3. The prophet's "disciples" would naturally edit his
prophecies after his death. Only on some such suppo
sition can we account for chapters 2-6 and 13-23 being
ascribed to Isaiah, whose name must have been associated
with these sections from the very first.
4. On the other hand, there is absolutely no proof
that chapters 1-39, or any other considerable section of
his prophecies, ever existed by themselves as an inde
pendent collection; nor is there any ground for thinking,
THE CRITICAL PROBLEM 67
as some allege, that the promissory and Messianic por
tions have been systematically interpolated by editors
long subsequent to the prophet's own time. For promise
and comfort are not wanting from the two confessedly
genuine portions in which Isaiah, using the first person,
gives snatches of his own biography (6: 1-13; 8: 1-8).
Come Now, and Let Us Reason Together, Saith Jehovah:
Though Your Sins be as Scarlet, Thet Shall be as White
as Snow; Though Thet be Red Like Crimson, Thet Shall
be as Wool. Isa. 1:18.
And He will Judge between the Nations, and will Decide
Concerning Many Peoples; and They Shall Beat Their
Swords into Plowshares, and Their Spears into Pruning
Hooks; Nation Shall not Lift up Swoed Against Nation,
neither Shall They Learn War any More. Isa. 2:4.
STUDY SIX
JUDAH'S SOCIAL SINS (CHAPTERS 1-6)
FIRST DAY— Formal Religion (Chapter 1)
1. The dramatic discourse in chapter 1 contains a
summary of all Isaiah's characteristic and essential
teachings; and, therefore, is marvelously appropriate as
an introduction to his book.
2. It is one of the earliest of Isaiah's prophecies,
dating probably from the reign of Jotham, when Syria
and North Israel began to threaten Judah in 736 B. C.
(cf. 2 Kings 15:37).
3. After the editorial title in v. 1, Isaiah describes
the hopeless moral and religious condition of the nation
(vs. 2-20), and the need of a purifying judgment (vs.
21-81). 4. Judah's sins are set forth as primarily and funda
mentally sins of religion. She has rebelled against God
(v. 2). The whole nation is insensible to God's goodness.
Conscience is asleep: "My people do not think" (v. 3);
yet they keep up the hollow forms of ritual sacrifice
(vs. 11, 12). A bad conscience easily resprts to hollow
worship. 5. The prophet bids them reform (vs. 16, 17) ; he
even offers them gracious pardon (v. 18). But they
remain stubborn and rebellious; accordingly he sings a
dirge over Jerusalem in dirge meter (vs. 21-26), and
warns them of approaching judgment: sin, he says,
withers (v. 30) ; sin burns (v. 31).
6. The paramount lessons of the discourse are the
too oft- forgotten facts that true religion is the prime
70 THE BOOK OF ISAIAH
condition of a healthy social order; that irreligion or
formal ritual is a social vice ; that no man liveth to him
self ; and that what a peasant or a prince believes is of
public concern to all.
7- All social evils are traceable ultimately to rebellion
against God,
SECOND DAY— The Sin of War (Chapter 2: 1-4)
1. War was imminent when the prophet wrote the
well-known passage contained in 2:2-4 (736 B. C).
Probably Pekah of Israel and Rezin of Damascus were
already planning to strike a death blow at Jerusalem.
2. This same inspired vision has also been incor
porated by the collectors of prophecy among the writings
of Isaiah's younger contemporary, Micah (4: 1-4). It
is impossible to say with which of these prophets it was
original, or whether both found it already at hand and
used it. In any case, it is evidently a vision of eighth
century origin. "It may have been the ideal of the age."
(G. A. Smith.) Such a picture is marvelous coming from
any age prior to the actual advent of the Prince of Peace.
3. The passage is Messianic. The vision is of Zion
exalted and idealized. All nations are seen voluntarily
streaming up to Jerusalem to be taught Jehovah's law
and to be instructed in his ways. Zion becomes the reli
gious metropolis of the world, Jehovah, the umpire in all
international disputes. In the latter days, Isaiah pre
dicts, an era of universal peace will be ushered in, and
war shall be no more.
4. Such a vision is of permanent value. It was not
only the ideal of Isaiah's age, it is the goal also of the
gospel ; the only difference being that through the Incar
nate Word of Jehovah, Zion has become spiritualized and
JUDAH'S SOCIAL SINS 71
decentralized, so that the whole world, regardless of
geography, shares in the Messianic blessings of idyllic
peace. 5. War is the arch-enemy of all social happiness.
THIRD DAY— Foreign Customs and Alliances
(Chapter 2:5-22)
1. When Isaiah first beheld the vision of Jerusalem
exalted as the Mecca of all nations in religion and law
(2 : 2-4), he hoped to see his ideal realized at once (v. 5) ;
but the real Jerusalem of his day fell too far below his
ideal. 2. Before the prophet stood a crowd of soothsayers;
yonder a company "filled with customs from the east"
(Babylonia) ; while the politicians of Jerusalem were
openly courting the friendship and support of Assyria.
3. Accordingly, he breaks out in a vehement diatribe
against the nation's feverish lust for things foreign: in
particular their eagerness to trust to foreign alliances in
time of danger (v. 6). He also denounces their wanton
display of wealth and confidence in their military re
sources (v. 7) ; and their gross idolatry, which has per
meated every stratum of society beyond the possibility of
forgiveness (vs. 8-11).
4. The prophet's chief point is, that Jerusalem's best
interests are being jeopardized through her foolishly
aping foreign customs, her worshiping foreign gods, and
her making alliances with foreign peoples, instead of
relying on God.
5. For Jerusalem, therefore, he declares that a day
of reckoning is appointed (v. 12), when Jehovah will
punish her proud and haughty inhabitants (note the
72 THE BOOK OF ISAIAH
emphatic refrain repeated thrice in vs. 10, 19, 21). Then
they will cast their idols to the moles and to the bats
(v. 20).
6. The only real safety in all social crises is trust in
God. FOURTH DAY— The Sins of the Aristocracy
(Chapters 3-4)
1. The nation's chief sinners are those of the upper
classes, the very ones to whom the people are looking for
protection and guidance. Boldly and vehemently the
prophet reproaches these (3:1-4) — the army and its
officers, the cabinet officials, judges and law givers, the
professional prophets, and the diviners and skillful en
chanters — because they have provoked by their unblush
ing wickedness the eyes of Jehovah's glory (3:8, 9).
That is to say, the soothsayers have sought to ascertain
the will of deity and the magicians have sought to control
that will, ignoring Jehovah.
2. All such dignitaries and so-called props of the
commonwealth will be removed and a reign of terror will
ensue. Society will be dissolved. In place of the elders
and princes who now despoil the poor {3: 14), still more
incompetent and capricious officers will rule, until anarchy
destroys the state and Jerusalem is ruined and Judah is
fallen (3:8).
3. Isaiah also draws a picture of the women of Jeru
salem (cf. Amos 4), painting them as "state dolls," who
by their baneful influence on the government (3: 12) and
their unbounded love of finery are undermining religion
and morals in the home and poisoning the entire national
life. He gives a catalogue of the twenty-one articles
of their costly and curious attire (3: 18-23), and sternly
JUDAH'S SOCIAL SINS 73
warns the proud ladies of Zion that all their gaudy para
phernalia will ere long be exchanged for captives' garb
(3:24—4:1). 4. He further assures them that Jerusalem shall be
cleansed of their social filth and that a mere remnant shall
survive (4: 2-6), who, however, shall be the people's true
glory in the eyes of the other nations (cf. 32: 15-18;
45:8; 61:10).
FIFTH DAY— Judah's National Sins (Chapter 5)
1. The beautiful parable of the vineyard in 5:1-7
stands closely related both to what precedes and to that
which follows. Alas! when Jehovah looked that his
vineyard should bring forth grapes, it brought forth
wild grapes (v. 4) ; and when he "looked for justice
(mishpat), behold bloodshed (mispah), and for right
eousness (sedakah), behold a cry of wrong (seakah)"
Isaiah frequently employs paranomasia, or play on words,
as here in 5:7.
2. He then names a few specimens of "wild grapes,"
or sins of the nation:
(1) Insatiable greed; but their crops will be only a
tenth of the seed sown (vs. 8-10).
(2) Dissipation and disregard of the word and work
of Jehovah; but carnival and carousing will end in cap
tivity (vs. 11-17).
(3) Daring defiance of Jehovah, and willful contempt
of the prophet's denunciations, boldly displayed by their
challenging the "day of Jehovah" to come (vs. 18, 19).
(4) Hypocrisy and dissimulation, confusion of moral
distinctions (v. 20).
(5) Political self-conceit, which scorns to submit to
God's correction (v. 21).
74 THE BOOK OF ISAIAH
(6) Misdirected power, heroic at wine drinking, but
cowering before a bribe in avenging wrong (vs. 22-23).
3. Therefore, says the prophet, the worst is yet to
come. Judah's national vitality is being sapped (v. 24),
and a terrible invader (the Assyrian, as yet unnamed) is
coming to smite them. It is Jehovah's judgment, and
there will be no escape (vs. 25-30).
SIXTH DAY— The Sins of the Masses (Chapter 6)
1. Chapter 6 contains an account of Isaiah's inaugu
ral vision. It follows a discourse full of "woes," which,
as we have seen, closes with a thunderstorm of doom
unrelieved by any ray of hope (chapter 5).
2. One can easily fancy how the prophet, having
spoken thus, would meet with counter opposition from
his audience, and find it necessary to produce his cre
dentials and demonstrate his authority for speaking in
tones of such severity. No one, however, could give
better proof of his commission than Isaiah. He had
beheld a vision of Jehovah's holiness in contrast to his
own unholiness; he had also received pardon, and been
commissioned. From this point of view, chapter 6 be
comes an apologetic. Embedded within it is the tacit
claim of authority to pronounce "woes" upon others,
because the prophet has already pronounced "woe" upon
himself. This best accounts for the editorial insertion
of this vision at this point among Isaiah's prophecies.
"Unclean lips" was the nation's chief, sin (6: 5).
3. But Isaiah's commission was a hard one. We
must not suppose that the prophet, from his subsequent
experience, read into his original commission elements
which it did not convey to his mind at the time; for, as
Skinner wisely observes, "by doing so we mistake the
JUDAH'S SOCIAL SINS 75
prophet's attitude to his work." From the very first
Isaiah labored under the depressing conviction that he
would only harden the people in unbelief (6: 9-13).
4. This was as obvious as it was inevitable. Sin,
like water, percolates most rapidly downward. The
upper classes were already callous in unbelief; it was,
therefore, only a matter of time when the masses also
should become insensible to spiritual things : their hearts
fat, their ears heavy, and their eyes smeared.
SEVENTH DAY — Summary of Isaiah's Social Discourses
1. All social evils are traceable ultimately to a want
of true religion: apathy towards, and rebellion against
God. Formal religion is but a common species of hypoc
risy (chapter 1).
2. Social happiness is rendered impossible by war;
therefore, to have satisfactory social conditions there
must be peace (2: 1-4).
3. Foreign alliances, soothsaying and idolatry are
all proofs of distrust in God. "Blessed is the nation
whose God is Jehovah" (2: 5-22).
4. Woe to the nation whose political and religious
leaders are corrupt. The next step is anarchy, and
after that, exile. Double woe when the leading women
of a community think only of fashion and of self, of
bracelets and head-tires, festival robes and mantles,
shawls and veils ; ruin then is dangerously near.
5. Judah's national sins were outstanding, namely,
oppression and wrong-doing (5:7), inordinate greed
(5:8), careless high-living (5: 11), blatant unbelief in a
divine Providence (5: 18), willful self-deception (5: 20),
unwillingness to be criticised (5: 21), bribery or "graft"
76 THE BOOK OF ISAIAH
(5:22, 28). Such a nation of sinners was ill prepared
to resist a foreign foe (5: 24-30).
6. The sins of the aristocracy filter downward; as
patricians, so plebeians. Judah's condition was well-nigh
hopeless. The whole nation was becoming spiritually
insensible. They had eyes but they could not see. Only
judgment could avail — "the righteous judgment of the
forgotten God." A "holy seed," however, still existed
in Israel's stock (6: 13)
Therefore the Lord Himself will Give You a Sign : behold
a Virgin Shall Conceive, and Bear a Son, and Shall Call
His Name Immanuel. Isa. 7: 14.
For unto Us a Child is Born, unto Us a Son is Given;
and the Government Shall be upon His Shoulder: and His
Name Shall be Called Wonderful, Counsellor, Mightt God,
Everlasting Father, Prince of Peace. Isa. 9:6.
Therefore with Jot Shall Ye Draw Water Out of the
Wells of Salvation. Isa. 12:3.
STUDY SEVEN
JUDAH'S POLITICAL ENTANGLEMENTS
(CHAPTERS 7-12)
FIRST DAY— The Syro-Ephraimitic Uprising
(Chapter 7:1-9)
1. The so-called Syro-Ephraimitic war of 734 B. C.
is one of the very great crises in Isaiah's ministry. Side
by side stood the young prophet of perhaps thirty years,
and the still younger king of not more than twenty-one,
with policies diametrically opposed. Pekah of North
Israel and Rezin of Damascus, in attempting to defend
themselves against the Assyrians, coveted an ally in the
king of Jerusalem. But Ahaz preferred the friendship
of Assyria, and refused to enter into alliance with them;
as Jotham seems to have done before him (2 Kings
15:37). 2. Accordingly Pekah and Rezin combined to de
throne Ahaz and to put in his place one who would ally
with them (Isa. 7:6). But when news came of their
threatened attack Ahaz was panic-stricken and all Jeru
salem with him (7:2). He resolved to apply at once
to Assyria for assistance, sending ambassadors with many
precious treasures, both royal and sacred (2 Kings
16: 7, 8).
3. At this juncture Isaiah is bidden by Jehovah to
take his son, Shear-j ashub, and go forth to meet King
Ahaz, who is busy preparing for siege, repairing the
fortifications and in particular securing the city's water
supply. The prophet obeys, and expostulates with Ahaz
80 THE BOOK OF ISAIAH
concerning the fatal step he is about to take by calling
in the aid of Assyria, and assures him that the two petty
kingdoms of North Israel and Syria are but "two tails
of smoking firebrands" (7:3, 4). On the one side, it
is only Rezin with Damascus, and the mere son of Rema-
liah with Samaria ; whereas, on the other side is Jehovah
with Jerusalem (7:8, 9).
4. Here for the first time, Isaiah appears in the role
of a practical statesman; a position which he continues
to occupy all his life, and the duties of which he more
and more influentially discharges.
SECOND DAY— Ahaz, the King of No-Faith
(Chapter 7:10-25)
1. Isaiah in his interview with Ahaz emphasized
faith; to the prophet faith meant security and quietness
(7:4, 9). Isaiah saw clearly that the only path of
safety was loyalty to Jehovah, and independence of
foreign alliances. Hosea had previously advocated the
same policy to North Israel (Hosea 14: 2, 3).
2. But Ahaz did not possess this faculty of mind;
wherefore, Jehovah graciously offers him a sign in order
to make faith easy as possible. The king may choose
either earthquake or lightning (7:11). Ahaz refuses
both, in order afterwards not to be bound by God's word.
He has a secret dread of the truth. Accordingly Jeho
vah unasked determines to give him a sign, a child,
Immanuel, "God with us" (7: 14), the stages of whose
life will reveal the rapid changes which will take place
in the land of Judah in the near future.
3. The passage is implicitly Messianic. The under
lying truth of the prophecy is the necessity of faith in
Jehovah's power to save. Because of the king's un-
POLITICAL ENTANGLEMENTS 81
belief, Judah is to become the theatre of war between
Assyria and Egypt (7: 18, 19). The country will be
left ravaged, depopulated and uncultivated, and become
the hunting ground of nomads (7:21-25), all because
of the short-sighted policy of Ahaz, the king of No-
Faith.THIRD DAY— No Conspiracy Successful without God
(Chapters 8:1—9:7)
1. By means of a great tablet, posted in a conspicuous
place, bearing the motto Maher-shalal-hash-baz, "hast
ing to the spoil, hurrying to the prey," Isaiah announced
publicly the issue of Assyria's attack on Damascus
(782 B. C). Isaiah also appropriated the motto as a
living sign, naming his newborn son Maher-shalal-hash-
baz (8:1-4).
2. Judah he predicts will barely escape; for she has
despised the softly flowing waters of Shiloh — the symbol
of Jehovah's silent power and gracious rule — for the
waters of the river Euphrates — the power of Assyria
(8:5-8). 3. Yet "God is with us," proclaims the prophet, and
conspiracy is impossible unless God too is against us.
With God on our side as a sanctuary, there is no reason
for fear; the only possible conspiracy is when Jehovah
fights against us on the side of the enemy (9: 9-15).
4. However, the prophet's message of promise and
salvation finds no welcome. It must therefore remain
bound up and sealed, i.e., committed to Isaiah's disciples
for future use (8:16-18). Nevertheless out of the
coming darkness will flash forth eventually a great light :
"For unto us a child is born, unto us a son is given." In
his day, the empire of David will be established upon a
82 THE BOOK OF ISAIAH
basis of justice and . righteousness (8:19 — 9:7). The
Messianic scion is the ground of the prophet's hope;
which hope, though unappreciated, he thus early in his
ministry commits, written and sealed, to his inner circle
of "disciples." FOURTH DAY— Accumulated Wrath
(Chapters 9:8—10:4)
1. In an artistic poem composed of four strophes,
the prophet describes the great calamities which Jehovah
has sent upon North Israel to warn them of their wicked
ness. Each strophe closes with an awful but most effect
ive refrain, "for all this his anger is not turned away,
but his hand is stretched out still" (9: 12, 17, 21 ; 10: 4;
cf. 5:25).
2. But Jehovah's judgments have gone unheeded,
although North Israel has already suffered untold mis
fortunes (cf. Amos 4:6-11). Isaiah specifies some of
them and foretells others yet to come:
(1) Foreign invasion; but loss of territory made no
lasting impression upon their arrogant and stubborn
hearts (9:8-12).
(2) Defeat in battle ; but even the loss of their young
men and the cries of their suffering widows and orphans
did not bring them to repentance (9: 13-17).,
(3) Anarchy; but even internecine strife, raging like
a blazing forest fire, was not sufficient to cause them to
take heed (9: 18-21).
(4) Now captivity stares them in the face; yet with
the day of visitation confronting them, and with the
prospect of condemnation from the Supreme Judge, and
with no possibility of escape, they still persist in their
downward course (10: 1-4).
POLITICAL ENTANGLEMENTS 83
3. "For all this his anger is not turned away, but his
hand is stretched out still." Divine discipline has
failed; only judgment remains.
FIFTH DAY — Assyria, an Instrument of Jehovah
(Chapter 10:5-34)
1. Chapter 10:5-34 dates also from the reign of
Ahaz. Verse 20 is decidedly in favor of this view;
verses 28-32 do not describe Sennacherib's route of inva
sion in 701 B. C, but rather that of the great Assyrian
conqueror, as, in Isaiah's mind, he would naturally plan
it after taking' Samaria. Moreover, the tone of verses
12, 21-23 shows that the Assyrians' devastation of the
land is not yet complete; while 2 Chron. 28:20, 21
describes the exact conditions which the prophecy de
mands as an appropriate historic setting, namely, that
instead of Judah receiving help from the Assyrians, the
Assyrians treated the Judeans as enemies.
2. The prophet's main point is that the great Assy
rian despot is but the unconscious rod of Jehovah's
anger, a mere instrument in God's hands, with which he
is going to punish his people. In his carnal self-confi
dence and barbarous lust of plunder and conquest, the
Assyrian may boast of his achievements, but he is really
nothing more than an axe or a saw in the hands of the
divine Woodsman, who will lay him low so soon as he has
accomplished his purpose (10: 5-19; cf. "Cyrus," 45: 4).
3. Only a remnant, however, shall be saved Q10: 20-
23). They will return to their land "after the manner
of Egypt" (10:24-27); for the prophet here is not
speaking of the people's conversion to Jehovah, as some
think, but of their return from exile. Therefore let not
Judah fear, for Jehovah is a God of righteousness, and
84 THE BOOK OF ISAIAH
eventually he will demonstrate also that he is greater
than the gods of the Assyrians, who seem at the present
to be supreme (10: 28-34).
SIXTH DAY— Israel's Return from Exile (Chapters 11-12)
1. Isaiah's vision of Israel's future reached beyond
the exile, which was steadily taking place before his
eyes, to Israel's return. A prediction to the same effect
had already been made by Amos (9: 14, 15). The down
fall of Assyria is the signal for the commencement of a
new era in Israel's history.
2. Assyria has no future, her downfall is fatal ; Judah
has a future, her calamities are only disciplinary. The
house of Jesse has not wholly lost its recuperative power.
An Ideal Prince will be raised up, in whose advent all
nature will rejoice, even dumb animals (11 : 1-9).
3. Him also the nations will seek (11:10). The
prophet had predicted this essentially before (2: 2-4).
4. In his days, righteousness and wisdom will be
diffused; "For the earth shall be full of the knowledge
of Jehovah, as the waters cover the sea" (11:9).
5. A second great exodus will take place, for the
Lord shall set his hand again "the second time" to re
cover the remnant of his people "from the four corners
of the earth" (11:11,12). In that day, "Ephraim shall
not envy Judah and Judah shall not vex Ephraim"
(11:13). 6. Then the reunited nation, redeemed and occupying
their rightful territory (11:14-16), shall sing a hymn
of thanksgiving (12:1-6), as ancient Israel did after
their exodus from Egypt (cf. Exod. 15); and they shall
further proclaim the salvation of Jehovah to all the
earth (12:5).
POLITICAL ENTANGLEMENTS 85
SEVENTH DAY— Summary of Isaiah's Political
Discourses (734-732 B. C.)
1. "Take heed and be quiet; fear not, neither let thy
heart be faint;" "If ye will not believe, surely ye shall
not be established" (7:4, 9). This was the summary
of Isaiah's advice to Ahaz when threatened by the two
kingdoms from the north — Ephraim and Syria.
2. "For before the child (Immanuel) shall know to
refuse the evil and choose the good, the land whose two
kings thou abhorrest shall be forsaken" (7:16); and
so it was. Within two years both Pekah and Rezin were
dethroned and their richest spoils taken away to Assyria
(732 B. C).
3. "Say ye not, A conspiracy, concerning all whereof
this people shall say, A conspiracy: neither fear ye their
fear, nor be in dread thereof. Jehovah of hosts, him
shall ye sanctify; and let him be your fear, and let him
be your dread" (8: 12, 13).
4. "The Lord sent a word into Jacob, and it hath
lighted upon Israel" (9:8); judgment upon judgment,
and calamity upon calamity, but Jehovah's warnings had
notwithstanding all passed unheeded. "For all this his
anger is not turned away, but his hand is stretched out
still" (9:12, 17,21; 10:4).
5. "O my people, that dwellest in Zion, be not afraid
of the Assyrians : though he smite thee with the rod, and
lift up his staff against thee, after the manner of Egypt.
For yet a very little while, and the indignation against
thee shall be accomplished, and mine anger shall be
directed to his destruction" (10: 24, 25). Which means
that if the Assyrian bondage is to be like the Egyptian,
there will be a correspondingly glorious deliverance.
6. Finally, a Messiah-Branch will grow out of the
86 THE BOOK OF ISAIAH
root of Jesse, bringing salvation and peace not only to
the returned exiles, but also to the nations (11:10).
Then shall the redeemed with joy draw water out of the
wells of salvation, and proclaim their salvation to the
end of the earth (12: 3, 5).
One Calleth unto Me Out of Seir, Watchman, What of
the Night? Watchman, What of the Night? The
Watchman said, The Morning Cometh, and also the Night:
if Ye will Inquire, iNauiRE Ye: Turn Ye, Come. Isa. 21:11, 12.
STUDY EIGHT
ISAIAH'S "BURDENS" CONCERNING FOREIGN
NATIONS (CHAPTERS 13-23, 34-35)
FIRST DAY— Concerning Babylon (Chapters 13:1—14:
23; 21:1-10)
1. Isaiah's horizon was world-wide. He was a close
observer of national movements, and passed in review
the foreign nations whose destinies affected Judah, as
did Amos (chapters 1-2), Jeremiah (chapters 47-51),
and Ezekiel (chapters 25-32).
2. First among his foreign prophecies stands the
oracle concerning Babylon (13: 1 — 14:23), in which he
predicts the utter destruction of the city (13: 2-22) and
sings a dirge or taunt-song over her fallen king (14: 4-
23). The king alluded to is almost beyond doubt an
Assyrian not a Babylonian monarch of the eighth century
(so Winckler, Cheyne, Cobb and others) ; the brief
prophecy immediately following in 14: 24-27 concerning
"Assyria" confirms this interpretation. Moreover it was
subsequent to this that Sennacherib made Nineveh the
capital and removed the seat of his empire thither.
3. The other brief oracle concerning Babylon (21:1-
10) describes the city's fall as imminent. Both oracles
stand or fall together as genuine prophecies of Isaiah.
Both seem to have been written in Jerusalem (13:2;
21 : 9-10). It cannot be said that either is absolutely
unrelated in thought and language to Isaiah's age
(14 : 13 ; 21 : 2) ; each foretells the doom to fall on Baby
lon (13: 19; 21 : 9), at the hands of the Medes (13: 17;
21:2); and each describes the Israelites as already in
exile — but not necessarily all Israel. The best historical
90 THE BOOK OF ISAIAH
setting for 13:1 — 14:28, therefore, seems to be the
period between 732-722 B. C; and for 21:1-10, 709
B. C. A perfectly satisfactory historical background,
however, should not be expected for an oracle dealing
with "the day of Jehovah" (18: 6, 9).
4. It is enough that the two great lessons of the
redemption and comfort of Israel are taught by these
oracles (14:1-2; 21:9-10), and that the prophet an
nounces Babylon's impending doom with feelings of
sincere emotion (21:3).
SECOND DAY— Concerning Moab (Chapters 15-16)
1. This ancient oracle against Moab, whose dirge-like
meter resembles that of chapters 13-14, is composed of
two separate prophecies belonging to two different
periods in Isaiah's ministry (16: 13).
2. Chapters 15:1 — 16:12 describe Moab's woeful
condition in 734 B. C, just after Tiglath-pileser, king
of Assyria, had overrun Galilee and the region east of
the Jordan, probably threatening Moab (2 Kings 15: 29).
Chapter 16:13-14 is a brief epilogue to the former
prophecy, predicting the actual capture of Moab "within
three years" (711 B. C).
3. The principal points of interest in the oracle are:
(1) The prophet's tender sympathy for Moab in her
affliction (15:5; 16:11). Isaiah mingles his own tears
with those of the Moabites. "There is no prophecy in
the book of Isaiah in which the heart of the prophet is
so painfully moved by what his spirit beholds and his
mouth must prophesy." (Delitzsch.)
(2) Moab's pathetic appeal for shelter from her foes;
particularly the ground on which she urges it, namely,
the Messianic hope that the Davidic dynasty shall always
CONCERNING FOREIGN NATIONS 91
stand and be able to repulse its foes (16: 5). The pas
sage is an echo of 9 : 5-7.
(3) The promise that a remnant of Moab, though
small, shall be saved (16:14). Wearied of prayer to
Chemosh in his high places, the prophet predicts that
Moab will seek the living God (16: 12).
THIRD DAY— Concerning Philistia and Damascus
(Chapters 14:28-32; 17:1-14)
1. The oracle concerning Philistia (14:28-32) is
dated, "in the year that king Ahaz died" (727 B. C).
Tiglath-pileser III., king of Assyria, died in the same
year. 2. In the first half of the oracle (vs. 29-30), the
Philistines are bidden not to rejoice over the death of
the great Assyrian "serpent" (Tiglath-pileser III.), as
he will be succeeded by an "adder" (Shalmaneser IV.),
and he in turn by a "fiery flying serpent" (Sargon II.),
each one more destructive than his predecessor.
3. In the second half (vs. 81-32), Isaiah warns the
Philistines of the Assyrians' approach, and of Jerusa
lem's unwillingness to form an alliance with them, be
cause faith in Jehovah renders Jerusalem inviolable;
therefore, Philistia's messengers may as well return
home, for everything human is going down.
4. In the oracle concerning Damascus, which also
includes North Israel in its scope (17: 1-14), Isaiah pre
dicts the fate of the two allies — Syria and Ephraim —
in the Syro-Ephraimitic war (784 B. C), with a promise
that only a scanty remnant will survive (17:6).
5. The cause of Israel's sad desolation, the prophet
boldly declares, is their forgetfulness of God (17: 10) ;
on the other hand, their unnamed foes (the Assyrians,
92 THE BOOK OF ISAIAH
undoubtedly) will themselves be vanquished between
evening and daybreak (17: 14).
FOURTH DAY— Concerning Egypt and Ethiopia
(Chapters 18-20)
1. Three distinct prophecies are addressed to Egypt
and Ethiopia. Both these lands in Isaiah's period were
ruled over by a single king from Napata in Ethiopia.
2. The first (chapter 18) describes Ethiopia as in
great excitement, sending ambassadors hither and thither
— possibly all the way to Jerusalem — ostensibly seeking
aid in making preparations for war. Assyria had al
ready taken Damascus (732 B. C.) and Samaria (722
B. C.) ; consequently, Egypt and Ethiopia were in great
fear of invasion. Isaiah bids the ambassadors to return
home and quietly watch Jehovah thwart Assyria's self-
confident attempt to subjugate Judah; and he adds that
when the Ethiopians have seen God's hand in the coming
deliverance of Judah and Jerusalem (701 B. C.) they
will bring a present to Jehovah to his abode in Mount
Zion (cf. 2 Chron. 32: 23; Ps. 68: 31; Isa. 45: 14).
3. The second oracle (chapter 19) contains both a
threat (vs. 1-17) and a promise (vs. 18-25), and is one
of Isaiah's most remarkable foreign prophecies (720
B. C). Egypt is smitten and thereby led to abandon
her idols for the worship of Jehovah (vs. 19-22). More
remarkable still, it is prophesied that "in that day"
Egypt and Assyria will join with Judah in a triple
alliance of common worship to Jehovah and of blessing
to others (vs. 23-25). The prophecy is a marvelous
"missionary sermon," worthy of a place alongside Paul's
sermon on Mars' Hill.
4. The third prophecy (chapter 20) is a brief sym-
CONCERNING FOREIGN NATIONS 93
bolic prediction of Assyria's victory over Egypt and
Ethiopia in 711 B. C. By donning a captive's garb for
three years, Isaiah attempts to teach the citizens of Jeru
salem that the siege of Ashdod (v. 1 ) was but a means .
to an end in Sargon's plan of campaign, and that it was
sheer folly for the Egyptian party in Jerusalem, who
were ever urging reliance upon Egypt, to look in that
direction for help. In this graphic manner Isaiah sym
bolized the shameful fate which later befell the Egyptians
at the hands of Sargon (cf. Mic. 1:8).
FIFTH DAY— Concerning Edom and Arabia
(Chapters 21:11-17; 34-35; 63:1-6)
1. Of the three brief oracles concerning Edom in the
book of Isaiah, that in 21 : 11-12 is "the only gentle utter
ance in the Old Testament upon Israel's hereditary foe."
In it the prophet, in vision, beholds Edom in great anxiety
sending messengers to inquire how far gone is their night
of darkness and distress. The prophet's answer is dis
appointing, though its tone is sympathetic. The outlook
is chequered. Dawn struggles with darkness. But if
the messengers will come again, there may be additional
tidings later (711 B. C).
2. A second prophecy against "all the nations," but
against Edom in particular, is the fierce cry for justice
in chapter 34 (701 B. C). Its tone is the tone of judg
ment. Edom is guilty of high crimes against Zion
(34: 8), therefore she is doomed to destruction. On the
other hand, Israel's scattered ones shall return from
exile and "obtain gladness and joy, and sorrow and
sighing shall flee away" (chapter 35).
3. Shortly after this, Isaiah lifts his eye again and
beholds a solitary majestic warrior coming from the
94 THE BOOK OF ISAIAH
direction of Edom, in clothing besprinkled with blood,
and learns on inquiry that a terrible judgment of the
nations has taken place on the soil of Edom (63: 1-6).
The prophecy is a drama of divine vengeance on those
who rejoiced in Judah's devastation and Jerusalem's
humiliation in 701 B. C. This picture of Jehovah
graphically prefigures the agony and passion of the
Saviour who also "trod the winepress alone."
4. The brief oracle concerning Arabia in 21: 13-17
is a sympathetic appeal to the Temanites to give bread
and water to the caravans of Dedan, who have been
driven by war from their usual route of travel. For,
says the prophet, "within a year" their fate will have
been sealed and only a small remnant will survive (711
B. C).
SIXTH DAY — Concerning the Foreign Temper within
the Theocracy (Chapter 22)
1. Isaiah pauses, as it were, in his series of warnings
to foreign nations to rebuke the foreign temper of the
frivolous inhabitants of Jerusalem, and in particular
Shebna, a high official in the government (chapter 22).
The minatory tone of the oracle points to the year 711
B. C, when Sargon invaded Judah, rather than to a
temporary raising of the blockade of Jerusalem by Sen
nacherib in 701 B. C.
2. In verses 1-14 the prophet draws a picture of the
reckless and God-ignoring citizens of the capital, who
venture to indulge themselves in hilarious eating and
drinking, when the enemy at that very moment is stand
ing before the gates of the city. Very differently the
impending catastrophe affects Isaiah, who weeps bitterly
and refuses to be comforted because of the destruction
CONCERNING FOREIGN NATIONS 95
of his people. With prophetic courage he declares that
such godless impenitence and spiritual insensibility are
sins beyond the possibility of forgiveness (v. 14).
3. In verses 15-32 Isaiah directs a personal message
— the only philippic in his book — to Shebna, the comp
troller of the palace, in which he predicts his deposition
from office and degradation to a lower and less honorable
position in the royal service.
4. Shebna seems to have been an ostentatious for
eigner, perhaps a Syrian by birth, quite possibly one of
the Egyptian party, whose policy was antagonistic to
that of Isaiah and the king. On the other hand, Elia-
kim, who was appointed in his place, probably repre
sented the true policy of the state; yet he also seems
eventually to have forfeited his position of trust through
nepotism — showing unwarrantable favors to his rela
tives. Isaiah's prediction of Shebna's fall was evidently
fulfilled (36: 3; 37: 2).
SEVENTH DAY— Concerning Tyre (Chapter 23)
Summary
1. In this last of Isaiah's foreign oracles (chapter
23), the prophet predicts that Tyre shall be laid waste
(v. 1), her commercial glory humbled (v. 9), her colonies
become independent of her (v. 10), and she herself for
gotten for "seventy years" (v. 15); but, "after the end
of seventy years," her trade will revive, her business
prosperity will return, and she will dedicate her gains
in merchandise as holy to Jehovah (v. 18). The best
date for this oracle is shortly before 722 B. C.
2. In summing up the lessons of permanent value
taught by these foreign oracles, emphasis should be laid
on the following points :
96 THE BOOK OF ISAIAH
(1) That Babylon falls because of arrogancy and
pride, whereas Israel is redeemed through Jehovah's
gracious compassion (13: 11; 14: 1-2).
(2) That Moab bases her appeal to Zion for shelter
on the permanent character of the Davidic dynasty, as
expressed in the Messianic hope current in Israel, namely,
that "a throne shall be established in loving kindness"
(16:4-5). (3) That the Philistines are not allowed to ally them
selves with Judah against Assyria, because Jerusalem is
already inviolable through faith in Jehovah (14:32),
and that the allied forces of Damascus and Israel had
failed in the Syro-Ephraimitic war because they forsook
the God of their salvation for idols (17: 10).
(4) That Ethiopia is converted to Jehovah through
seeing God's hand in history (18: 7), and that Egypt is
won to Jehovah's worship through divine discipline
(19:22). (5) That Edom's fickle cry for light in the night
(21: 11-12) is not deep or sincere enough to secure her
from rejoicing over Judah's calamities, and therefore
not sufficient to avert her deserved doom (34: 10).
(6) That careless, godless abandon on the part of
people in imminent peril of siege is an unpardonable sin
and foreign to the spirit of the theocracy (22: 14) ; and
that a man's pride, even of one who is a high officer of
state, "shall bring him low" (22: 16, 19).
(7) And lastly, that the profits derived from mer
chandise are no better morally than the hire of a harlot
unless consecrated to the service of Jehovah (23:18).
In short, that the heathen, as well as Israel, are respon
sible to God, and may share if they wish in his mercy
and grace.
And in This Mountain will Jehovah of Hosts Make unto
all Peoples a Feast of Fat Things, a Feast of Wines on the
Lees, of Fat Things Full of Marrow, of Wines on the Lees
well Refined. Isa. 25:6.
He Hath Swallowed up Death for ever; and the Lord
Jehovah will Wipe away Tears from off all Faces; and
the Reproach of His People will He Take awat from off
all the Earth; for Jehovah Hath Spoken It. Isa. 25:8.
Thou Wilt Keep Him in Perfect Peace, Whose Mind is
Stayed on Thee; because He Trusteth in Thee. Isa. 26:3.
Thy Dead Shall Live; My Dead Bodies Shall Arise.
Awake and Sing, Ye That Dwell in the Dust; for Tht
Dew is as the Dew of Herbs, and the Earth Shall Cast
Forth the Dead. Isa. 26:19.
STUDY NINE
SPIRITUAL MESSAGES OF SALVATION
(CHAPTERS 24-27)
FIRST DAY— Prophecy or Apocalypse?
1. It is difficult to distinguish between prophecy and
apocalypse. Prophecy,, however, usually foretells a
definite future which has its foundations in the present;
apocalypse directs the mind more abstractly to the future
in contrast with the present.
2. Strictly speaking chapters 24-27 are prophecy,
not apocalypse. No one ascends into heaven or talks
with an angel, as in Dan. 7 and Rev. 4. They can,
therefore, be considered apocalypse only in the sense
that certain things are predicted as sure to come to pass.
3. Isaiah was fond of this kind of prophecy. He
frequently lifts his reader out of the sphere of mere
history to paint pictures of the far-off distant future
(2: 2-4; 4: 2-6; 11 : 6-16; 30: 27-33). In chapters 24-27
we are especially impressed by the scope of his imagina
tion. 4. These prophecies stand closely related to chapters
13-23. They express the same tender emotion as that
already observed in 21:3, 10; 15:5; 16: 11, and sum
up as in one grand finale the prophet's oracles to Israel's
neighbors. For religious importance they stand second
to none in the book of Isaiah, teaching the necessity of
divine discipline and the glorious redemption awaiting
the faithful in Israel.
5. They are a spiritual commentary on the great
100 THE BOOK OF ISAIAH
Assyrian crisis of the eighth century, and seem to have
sprung from the period prior to the fall of Samaria
(722 B. C), or possibly just before the invasion of
Sennacherib in 701 B. ,C. They are messages intended
not for declamation but for meditation, and were probably
addressed more particularly to the prophet's inner circle
of "disciples" (8: 16).
SECOND DAY— Waves of Approaching Judgment
(Chapter 24)
1. A general judgment is on the way (v. 1), which
will level all classes of society (v. 2), "because they have
transgressed the laws, violated the statutes, broken the
everlasting covenant" (v. 5). Even "the earth" (in
particular Judah) becomes polluted by Israel's sins and
shares their guilt. Nature is frequently described in
the Old Testament as sympathetic. "Man not only gov
erns nature, he infects her." (G. A. Smith.)
2. Few mortals remain (v. 6), the merry-hearted
sigh (v. 7), the harp is silent (v. 8), Judah's cities (the
word "city" in verses 10, 12 is collective) are broken
down, and mirth has vanished (v. 11); only a sorry rem
nant is left of all the nations east and west to glorify
the majesty of Jehovah (vs. 13-15).
3. The prophet fancies he hears songs of deliver
ance, but alas ! they are premature; more judgment must
follow (v. 16). Universal catastrophe is about to burst
in on every side like a terrible flood (v. 18). Neither
the greatest of earth's kings nor even the guardian
princes of heaven will escape (v. 21). Indeed, the sun
and moon will lose their brightness, in token that God
is angry with the world; for Jehovah will reign as sov
ereign over Zion in glory (v. 23).
MESSAGES OF SALVATION 101
4. Thus beyond the coming waves of judgment there
lies a glorious salvation ; Zion's enemies will be punished,
while Zion herself shall emerge triumphant.
THIRD DAY— Songs of the Redeemed (Chapter 25)
1. In chapter 25 the prophet transports himself to the
period after the Assyrian catastrophe and, identifying
himself with the redeemed, puts into their mouths songs
of praise and thanksgiving for their deliverance. His
aim is not political but religious.
2. Verses 1-5 are a hymn of thanksgiving to Jehovah
for deliverance from the Assyrians, and also a confession
of faith on the part of heathen cities ("city" is here
again collective as in 24: 10, 12), whose surviving rem
nants now recognize the wonderful might of Jehovah.
3. Verses 6-8 describe Jehovah's bountiful banquet
on Mount Zion to all nations, who, in keeping with 2 : 2-4,
come up to Jerusalem to celebrate "a feast of fat things,"
rich and marrowy. While the people are present at the
banquet, Jehovah graciously removes their spiritual
blindness so that they behold him as the true dispenser
of life and grace. He also abolishes violent death, that
is to say, war (cf. 2:4), and its sad accompaniment,
"tears"; so that "the earth" (Judah in particular) is no
longer the battlefield of the nations, but the blessed
abode of the redeemed, living in peace and happiness.
4. Verses 9-12 unfold in hymn-like language how in
that day Jehovah's people will rejoice that in the midst
of desolating calamities which are safely past, they
waited patiently for Jehovah's salvation and, in conse
quence, now enjoy peace and rest; whereas Moab and
all other enemies of Israel are described as suffering
untold anguish and desolation.
102 THE BOOK OF ISAIAH
5. The chapter is "an enhanced echo of the song on
the seashore in Exodus 15." (OrelH.)
FOURTH DAY— Life from the Dead (Chapter 26: 1-19)
1. In chapter 26: 1-19 Judah sings a song over Jeru
salem, the impregnable city of God. The prophet, tak
ing again his stand with the redeemed remnant of the
nation, vividly portrays their thankful trust in Jehovah,
who has been unto them a veritable "Rock of ages" (v. 4).
2. Jerusalem was impregnable because surrounded
by the walls of Jehovah's salvation (v. 1 ) ; yet she is
ever accessible to all who keep faith (v. 2), and the
secure abode of all those whose dispositions are firmly
stayed on Jehovah (v. 3). Other cities ("city" in verse
5 is without the article and therefore collective) have
been brought low, but in Jerusalem, the impregnable
city of Jehovah, there is safety.
3. Looking back over their past experiences the
redeemed community at length recognize that by pa
tiently waiting on God to come to judgment they were
taught righteousness (vs. 8, 9) ; the wicked, on the con
trary, who are incapable of learning righteousness, will
be judged (v. 10).
4. At this point the prophet pauses to reflect on the
destruction of the nation's adversaries (v. 11), and on
the people's peaceful condition as the result of Jehovah's
deliverance of them from foreign oppressors who are
now dead and forgotten (vs. 12-14). He also recalls
how Jehovah increased the nation (v. 15), how they
prayed to him in their distress (v. 16), and how they
utterly failed in attempting to save themselves (vs. 17-
18). 5. With hope, therefore, he exclaims, Let Jehovah's
MESSAGES OF SALVATION 103
dead ones live! Let Israel's dead bodies arise! Jeho
vah will bring life from the dead! (v. 19.) This is the
first clear statement of the resurrection in the Old Testa
ment. But it is national and restricted to Israel even
here (cf. v. 14), and is merely Isaiah's method of ex
pressing a hope of the return of Israel's faithful ones
from captivity (cf. Hos. 6:2; Ezek. 37:1-14; Dan.
12:2). FIFTH DAY— Israel's Chastisements Salutary
(Chapters 26: 20— 27: 13)
1. In chapter 26: 20, 21 the prophet exhorts his own
people, his disciples, to continue a little longer in the
solitude of prayer, till God's wrath is overpast. They
are to be saved, but the land as a whole is incapable of
salvation. Yet in that day (27: 1) the agents of de
struction shall themselves be destroyed: viz., "the swift
serpent," Assyria; "the crooked serpent," Babylonia;
and the sea "monster," Egypt.
2. The true vineyard of Jehovah, which these three
great heathen world-powers have like ravenous beasts
laid waste, will henceforth be safely guarded against the
briars and thorns of foreign invasion (27 : 2-4 ; cf. 5 : 1-
7) ; and it will flourish so gloriously that the whole earth
shall be filled with its fruit (27: 6; cf. 4:2). The lan
guage here is that of prophecy, not apocalypse (cf.
87:31). 8. Notwithstanding all, Jehovah's chastisements of
Israel were light compared with the judgments of Jeho
vah upon other nations (27:7, 8). Theirs were puni
tive; Israel's, remedial. Israel he sifted; the nations
he destroyed. In their case his object was annihilation:
in Israel's, salvation. Forgiveness, therefore, is ever
104 THE BOOK OF ISAIAH
possible, if "Jacob" will only renounce his sins and for
sake his idolatry (27:9).
4. But Judah, like Ephraim in Hosea's time (Hos.
4: 17), is wedded to her idols, hence her fortified cities
("city" in 27:10 is collective, as in 24:10-12; 25:2;
26:5) will become solitary and forsaken (27:10-11).
When, however, Israel repents, Jehovah will spare no
pains to gather "one by one" the remnant of his people
from Assyria and Egypt (cf. 11 : 11) ; and together they
shall once more worship Jehovah in the holy mountain
at Jerusalem (27:12-13).
SIXTH DAY— The Historical Standpoint of the Author
1. The prophet's fundamental standpoint in chapters
24-27 is the same as that of the author of 2 : 2-4 and
chapters 13-23, namely, that of the eighth century B. C.
As to his style and figures also, "everything is Isaianic,"
and "has an Isaianic ring." (Delitzsch.)
2. Yet the prophet not infrequently throws himself
forward into the remote future, oscillating backwards
and forwards between his own times and those of Israel's
restoration. It is especially noteworthy how he sustains
himself in a long and continued transportation of him
self to the period of Israel's redemption. He even
studies to identify himself with the new Israel which will
emerge out of the present chaos of political events. His
visions of Israel's redemption carry him in ecstacy far
away into the remote future, to a time when the nation's
sufferings are all over; so that when he writes down
what he saw in vision he describes it as a discipline that
is past.
3. For example, in 25: 1-8 the prophet, transported
to the end of time, celebrates what he saw in song, and
MESSAGES OF SALVATION 105
describes how the fall of the world-empire is followed
by the conversion of the heathen. In 26 : 8-9 he looks
back into the past from the standpoint of the redeemed
in the last days, and tells how Israel longingly waited
for the manifestation of God's righteousness which has
now taken place. While in 27 : 7-9, he places himself
in the midst of the nation's sufferings, in full view of
their glorious future, and portrays how Jehovah's deal
ings with Israel have not been the punishment of wrath,
but the discipline of love.
4. This kind of apocalypse, indeed, was to be ex
pected from the very beginning, of this group of proph
ecies, which are introduced with the word, "Behold!"
Such a manner of introduction is peculiar to Isaiah, and
of itself leads us to expect a message which is unique.
SEVENTH DAY— The Value of Chapters 24-27 to
Isaiah's Age
1. The practical religious value of these prophecies
to Isaiah's own age would be very great. They would
bring untold spiritual comfort to the theocracy.
2. In a period of war and repeated foreign invasion
(734-722 B. C), when but few men were left in the
land (24:6, 13; 26:18) and Judah's cities were laid
waste and desolate (24:10, 12; 25:2; 26:5; 27:10)
and music and gladness were wanting (24: 8), when the
nation still clung to their idols (27 : 9) and the Assyrians'
work of destruction was still incomplete, other calamities
being sure to follow (24:16); it would certainly be
comforting to know that forgiveness was still possible
(27:9), that Jehovah was still the keeper of his vine
yard (27: 3-4), that his judgments were to last but for
a little moment (26:20), and that though his people
106 THE BOOK OF ISAIAH
should be scattered, he would soon carefully gather them
"one by one" (27:12-13), and that in company with
other nations they would feast together on Mount Zion
as Jehovah's guests (25:6, 7, 10). On the other hand,
the prophet assures his hearers that their enemies, Moab
(25: 10), Assyria, Babylon and Egypt (27: 1) shall be
trodden down and destroyed and that Jerusalem shall
henceforth become the center of life and religion to all
nations (24:23; 25:6; 27:13).
3. Such faith in Jehovah, such exhortations, and
such songs and confessions .of the redeemed, seen in
vision, would be a source of rich spiritual comfort to the
few suffering saints in Judah and Jerusalem, and a
guiding star to the faithful disciples of the prophet's
inner circle; and through them a ground of hope to the
generations to come, upon whom similar judgments would
inevitably descend.
4. As a matter of fact, it is pretty generally recog
nized even by the most radical critics that these prophe
cies have at least an Isaianic basis.
For It is Precept upon Precept, Precept upon Precept;
Line upon Line, Line upon Line; Here a Little, There a
Little. Isa. 28:10.
Therefoee Thus Saith the Loed Jehovah, Behold I Lay in
Zion for a Foundation a Stone, a Tried Stone, a Precious
Corner Stone of sure Foundation : He that Believeth Shall
not be in Haste. Isa. 28:16.
For the Bed is Shorter than that a Man can Stretch
Himself on It; and the Covering Narrower than that He
can Wrap Himself in It. Isa. 28:20,
And a Man Shall be as a Hiding-place from the Wind,
and a Covert from the Tempest, as Streams of Water in a
Dry Place, as the Shade of a Great Rock in a Weary Land.
Isa. 32:2.
Thine Eyes Shall See the King in His Beauty; They
Shall Behold a Land That Reacheth Afar. Isa. 33:17.
And the Inhabitant Shall not Say, I am Sick: the
People That Dwell Therein Shall be Forgiven Their
inio.uity. Isa. 33:24.
STUDY TEN
A SERIES OF SIX WOES (CHAPTERS 28-33)
FIRST DAY— Woe to Drunken, Scoffing Politicians
(Chapter 28)
1. This is one of the great chapters of Isaiah's book.
It is the first of a series of six, all of which refer to the
invasion of Sennacherib in 701 B. C. The opening
verses (1-6), however, seem to have been first spoken
before the downfall of Samaria (722 B. C.) — a hint
possibly that the whole series may have been written
earlier than is usually supposed (704-701 B. C).
2. After pointing in warning to the proud drunkards
of Ephraim, whose crown (Samaria) is rapidly fading
(vs. 1-6), the prophet turns to the scoffing politicians
of Jerusalem, rebuking especially the bibulous priests
who stumble in judgment, and the staggering prophets
who err in vision (vs. 7-8).
8. But they, looking up with bleared eyes, only mock
in burlesque mimicry his monotonous preaching. (Each
word in verse 10 is a monosyllable in Hebrew.) Where
upon, Isaiah hurls back the sarcastic but serious retort
that Jehovah will one day speak to them in Assyrian
monosyllables (vs. 11-13).
4. Then, without openly denouncing their desire to
make an alliance with Egypt, he assures them that to
suppose that they had made a "covenant with death" is
a delusion, that judgment is imminent, and that the only
true element of permanency in Zion is the "sure founda
tion" stone of faith (v. 16).
5. However, Jehovah's judgments upon them will
110 THE BOOK OF ISAIAH
not be arbitrary. The methods employed by peasants
in agriculture are a parable of God's purpose in dis
ciplining. For example, the husbandman does not plow
and harrow his fields the whole year round; he plows
and harrows that he may also sow and reap. So God
will not punish his people forever; a glorious future
awaits the redeemed. The husbandman does not thresh
all kinds of grain with equal severity; no more will God
discipline his people beyond their deserts (vs. 23-29).
SECOND DAY— Woe to Formalists in Religion
(Chapter 29:1-14)
1. Isaiah's second woe is pronounced upon Ariel, the
altar-hearth of God, i.e., Jerusalem, the sacrificial center
of Israel's worship. David had first inaugurated the
true worship of Jehovah in Zion. But now Zion's wor
ship had become so formal and heartless Jehovah deter
mined with another full year to allow Jerusalem to be
besieged and fall (vs. 1-4).
2. Not completely, however, for suddenly her foes
shall themselves be humiliated. Their prey will elude
them like the phantasm of a dream, and they shall vanish.
Shame and confusion will cover them (vs. 5-8).
3. This is Jehovah's message to the masses. But
his nominal worshipers, who are spiritually blind and
therefore dull to comprehend the significance of such
words, stand and stare at the prophet as in a stupor.
Even the cultured fail to grasp the inner meaning of
the prophet's words ; and as for the unlearned, they gaze
at him and his message as ignorant pagans stare at
human handwriting (vs. 9-12).
4. The cause of such spiritual stupidity the prophet
declares to be their formality and hypocrisy in worship.
SERIES OF SIX WOES 111
Religion has become wholly conventional and therefore
insincere; it is learned by rote (v. 18; cf. 1 : 10-15; Mic.
6:6-8). They draw nigh to Jehovah with their lips,
while their hearts are far from him. Therefore, says
Isaiah, Jehovah is forced to do an extraordinary work
among them, in order to bring them back to a true knowl
edge of himself (v. 14).
THIRD DAY— Woe to Those Who Hide Their Plans
from God (Chapter 29: 15-24)
1. Isaiah's third woe is pronounced against those
who secretly hide their counsel from Jehovah in order
to avoid Jehovah's rebuke; who work in the dark, fool
ishly fancying that Jehovah does not see them (v. 15).
2. What their counsel is, or what they may be devis
ing in secret, the prophet does not yet disclose; but he
doubtless alludes to their intrigues with the Egyptians
and their purpose to break faith with the Assyrians, to
whom they were bound by treaty to pay annual tribute.
3. Isaiah bravely remonstrates with them for sup
posing that any policy will succeed which excludes the
counsel and wisdom of the Holy One. They are but
clay; he is the potter. Shall the creature attempt to
dictate to the Creator? Can they by their cleverness
correct his ways (v. 16; cf. 45: 9; 64: 8) ?
4. At this point, though somewhat abruptly, Isaiah
turns his face toward the Messianic future. In a very
little while, he says, Lebanon, which is now overrun by
Assyria's army, shall become a fruitful field, and the
blind and deaf and spiritually weak shall rejoice in the
Holy One of Israel; for the Assyrian tyrant shall be
brought, to nought, and Jerusalem's scoffing politicians
shall be cut off (vs. 17-20).
112 THE BOOK OF ISAIAH
5. The end of Israel's history shall be like its begin
ning. As God ransomed Abraham from his heathen
compatriots, so will Jehovah rescue Jacob-Israel from
their idolatrous surroundings. Those capable of refor
mation will be reformed; those erring will be corrected;
those given to murmuring will be admonished; while all
will in that day submit docilely to the revealed teaching
of God (vs. 22-24).
FOURTH DAY— Woe to the Pro-Egyptian Party
(Chapter 30)
1. Isaiah's fourth woe is directed against the rebel
lious politicians who stubbornly, and now openly, advo
cate making a league with Egypt. They have at length
succeeded apparently in winning the king over to their
side, and an embassy is already on its way to Egypt,
bearing across the desert of the Exodus rich treasures
with which to purchase the friendship of their former
oppressors (vs. 1-5).
2. Isaiah now condemns what he can no longer pre
vent. He warns them that their policy is untheocratic
because they lack faith in Jehovah, and therefore doomed
to failure; that they absurdly exaggerate Egypt's re
sources; that they are grossly ignorant of Egypt's true
character in time of war and danger; that Egypt is a
Rahab "sit-still," i.e., a mythological sea monster men
acing in mien but laggard in action; and that when the
crisis comes she will sit still, causing Israel only shame
and confusion (vs. 6-7).
3. But the advocates of the pro-Egyptian party stub
bornly refuse to give heed to Isaiah's admonition. Ac
cordingly Jehovah bids the prophet to take a tablet and
to write before them in a book his unavailing protest
SERIES OF SIX WOES 113
against this fatal step, that it may be a perpetual memo
rial to the generations to come of Judah's unwillingness
to listen to Jehovah's instruction, forever and ever (vs.
8-14). 4. Therefore, urges the prophet, recall the embassy
now on its way to Egypt, and trust quietly in Jehovah
for deliverance in the impending crisis (vs. 15-17).
Jehovah is waiting to be gracious. If Israel will only
repent of their idolatry (vs. 18-26), copious blessings
will follow and they "shall have a song as in the night"
from the Rock of Israel (vs. 27-29).
5. But with fire and tempest he will suddenly devour
the Assyrians, and kindle as with brimstone their funeral
pile (vs. 30-33).
FIFTH DAY— Woe to Those Who Trust in Horses and
Chariots (Chapters 31-32)
1. Isaiah's fifth woe is a still more vehement denun
ciation of those who trust in Egypt's horses and chariots,
and disregard the Holy One of Israel. Those who do
this forget that the Egyptians are but men and their
horses flesh, and that flesh cannot avail in a conflict with
spirit (31 : 1-3).
2. For it is Jehovah who, by means of Assyria, has
seized hold of Jerusalem and holds it like a lion in his
grasp; and it is idle folly to suppose that a few Egyptian
allies, called in to help shepherd Jerusalem, will be able
to scare the All-powerful One from his prey (31:4).
Note the Homeric ring of this verse!
3. Eventually Jehovah means to deliver Jerusalem,
if the children of Israel will but turn from their idola
tries to him; and in that day, Assyria will be vanquished
(31 : 5-9).
114 THE BOOK OF ISAIAH
4. A new era will dawn upon Judah. Society will
be regenerated. King and nobles will rule in righteous
ness, and the poor will find justice. The renovation of
society will begin at the top. Those who were once spir
itually blind and deaf shall at length understand; those
who thought aforetime only superficially, will think
deeply; and those who stammered when speaking on
religion, will henceforth speak clearly and forcibly.
Conscience also will be sharpened, and moral distinctions
will no longer be confused (32: 1-8). "The aristocracy
of birth and wealth will be replaced by an aristocracy
of character." (Delitzsch.)
5. The careless and indifferent women, too, in that
day will no longer menace the social welfare of the state.
Within a year their palaces and pleasant gardens will
have been given over to wild asses and flocks for pasture.
"Next year's harvests will never come" (32:9-14; cf.
3:16 — 4:1).
6. With the outpouring of Jehovah's spirit an ideal
commonwealth will emerge, in which social righteousness,
peace, plenty and security will abound (32: 15-20).
SIXTH DAY— Woe to the Assyrian Destroyer
(Chapter 33)
1. Isaiah's last woe is directed against the treacherous
spoiler himself, who has already laid waste the cities of
Judah, and is now beginning to lay siege to Jerusalem
(701 B. C).
2. The precise historical situation of this chapter is
defined in verses 7-12, from which it appears that the
ambassadors, who were sent by Hezekiah with costly
tribute to Sennacherib at Lachish, have returned home
with the melancholy news that the treacherous Assyrian
SERIES OF SIX WOES 115
has accepted their tribute but refused to abandon the
siege (cf. 2 Kings 18: 14-16). For Isaiah, such treach
ery fills the measure of Assyria's iniquity to the full, and
the hour of Judah's deliverance is come (v. 10).
3. The prophet prays (v. 2) ; and while he prays,
behold! the mighty hosts of the Assyrians are routed,
and the long-besieged but now triumphant inhabitants
of Jerusalem rush out like locusts upon the spoil which
the vanishing adversary has been forced to leave behind
(vs. 3-4). The destroyer's plan to reduce Jerusalem
has come to naught.
4. The whole earth beholds the spectacle of Assyria's
defeat and is filled with awe and amazement at the
mighty work of Jehovah. Even the sinners within Jeru
salem stand aghast at Jehovah's omnipotence, and sol
emnly inquire : Who among us dare dwell in a city with
such a God? Jehovah's wrath is like a divine fire, and
his furnace is in Zion (v. 14; cf. 31 : 9).
5. Only the righteous may henceforth dwell in Jeru
salem. Their eyes shall behold the Messiah-King in his
beauty, reigning no longer like Hezekiah over a limited
and restricted territory, but over a land unbounded,
whose inhabitants enjoy Jehovah's peace and protection,
and are free from all sickness, and therefore from all
sin (vs. 17-24). With this beautiful picture of the
Messianic future, the prophet's woes find an appropriate
conclusion. SEVENTH DAY— Summary: No Woe without a Promise
1. The most striking feature of these prophecies is
the constant alternation of threat and promise. Isaiah
never pronounced a woe without adding a corresponding
promise: thus, Woe to those who vainly scoff at Jeho-
116 THE BOOK OF ISAIAH
vah's warnings (28:7-22); yet, God will not ruthlessly
destroy even scoffers; he will only punish them accord
ing to their deserts (28: 23-29).
2. Woe to those who in their spiritual blindness and
hypocrisy trust in form and ritual (29:9-13); yet in
order to rouse them from their spiritual stupor, God will
do an extraordinary work and destroy their arch-enemy
without assistance (29:5-8, 14).
3. Woe to those who exclude God from their plans
and purposes, and practically dictate to their Creator
what the issues of life must be (29: 15-16) ; yet even to
such God will continue to reveal himself in wisdom and
instruction (29:17-24).
4. Woe to those who make friends with God's ene
mies, rejecting the counsel of his Spirit; who silence the
voice of prophecy and demand that the seers preach
"smooth things" (30: 10) ; yet even to them a voice will
be heard from behind whispering, "This is the way, walk
ye in it" (30:21).
5. Woe to those who rely for help on flesh and blood
rather than upon the spirit of the living God (31 : 1, 3) ;
yet such may be saved by repentance (31 : 6), and be
allowed to dwell in peace in a land rejuvenated by God's
presence (31:15-20).
6. Finally, woe to the treacherous enemies of the
kingdom of God, who would violently destroy the last
vestige of Jehovah's possessions ; they shall be destroyed,
and that without, mercy (33: 1-12); on the other hand
Israel will be gloriously delivered, and their iniquities
forgiven (33:22-24).
Thus Saith Jehovah, Set Thy House in Order; for Thou
Shalt Die, and not Live. Isa. 38: 1.
What Shall I Say? He Hath Both Spoken unto Me, and
Himself Hath Done It: I Shall go Softly all My Years
because of the Bitterness of My Soul. O Lord, by These
Things Men Live; and Wholly Therein is the Life of My
Spirit: Wherefore Recover Thou Me, and Make Me to Live.
Isa. 38:15, 16.
STUDY ELEVEN
HISTORY, PROPHECY AND SONG
(CHAPTERS 36-89)
FIRST DAY— The Fourteenth Year of King Hezekiah
(Chapter 36:1)
1. In chapters 36-39 three important historical
events are narrated, in which Isaiah was a prominent
factor: (1) the double attempt of Sennacherib to
obtain possession of Jerusalem (chapters 36-37) ; (2)
Hezekiah's sickness and recovery (chapter 38) ; (3)
the embassy of Merodach-Baladan (chapter 39). With
certain omissions and insertions these chapters are dupli
cated verbatim in 2 Kings 18: 13 — 20: 19.
2. Chronologically chapters 38-39 precede chapters
36-37. This is probably due to the fact that chapters
86-37, which describe the siege of Jerusalem by Sennach
erib in 701 B. C, explain and appropriately conclude
chapters 1-35; whereas, chapters 38-39, which record
Hezekiah's sickness (714 B. C.) and Merodach-Baladan's
embassy of congratulation upon his recovery (712 B. C),
fittingly introduce chapters 40-66.
3. The whole section (chapters 36-39) is introduced
with the chronological note, "Now it came to pass in the
fourteenth year of king Hezekiah." Various attempts
have been made to solve the mystery of this date; for if
the author is alluding to the siege of 701 B. C, difficulty
arises, because that event occurred not in Hezekiah's
fourteenth but twenty-sixth year, according to the Bibli
cal chronology; or if, with George Adam Smith and
others, we date Hezekiah's accession to the throne of
Judah as "most probably" in 720 B. C, then the siege
120 THE BOOK OF ISAIAH
of 701 B. C. occurred, as is evident, in Hezekiah's nine
teenth year. It is barely possible that "the fourteenth
year of king Hezekiah" was the fourteenth of the fifteen
years which were added to his life, but more probably it
alludes to the fourteenth of his reign.
4. On the whole it is better to take the phrase as a
general chronological caption for the entire section, with
special reference to chapter 38, which tells of Hezekiah's
sickness, which actually fell in his fourteenth year
(714 B. C), and which, coupled with Sargon's expected
presence at Ashdod, was the great personal crisis of
the king's life. In any case the author of these chapters
was not a mere historian but a prophet.
SECOND DAY— The Events of 701 B. C. (Chapters 36-37)
1. Sennacherib made two attempts in 701 B. C. to
reduce Jerusalem: one from Lachish with an army
(36: 2 — 37: 8), and another from Libnah with a threat
conveyed by messengers (37:9-38). The brief section
contained in 2 Kings 18: 14-16 is omitted from between
verses 1 and 2 of Isaiah 36, because it was not the
prophet's aim at this time to recount the nation's humilia
tion. 2. Sennacherib's two attempts to take Jerusalem
followed each other in rapid succession. First (36 : 2 —
87:8) he sent his commander-in-chief, the Rabshakeh,
from Lachish with a vast army (36: 2). After arriving
at Jerusalem, the Rabshakeh, in an oral address in
Hebrew before the walls of the city, insolently defied
Hezekiah and Hezekiah's God (36: 13-20). The king
was panic-stricken. He rent his clothes, repaired to the
temple, and sent a request to Isaiah to pray for the rem
nant of his people (37: 1-4) ; whereupon Isaiah returned
HISTORY, PROPHECY, SONG 121
answer that the king should not be afraid, for Sennach
erib would hear tidings and return to his own land
(36:5-7). 3. Sennacherib's second attempt (37:9-38) was
baffled by the rumored approach of Tirhakah, king of
Ethiopia. Not being able to spare a detachment of the
regular army he sends messengers to Hezekiah with an
insulting letter, in which he threatens Jerusalem with
utter destruction (37:9-13). Hezekiah receives the
letter and again repairs to the temple, spreads the letter
before Jehovah that He may more clearly behold its
arrogant character, and prays that Jehovah may vindicate
himself as the only true and living God by saving the
city (37: 14-20) ; whereupon Isaiah sends him a message
of comfort, predicting that Sennacherib will not return
to renew the siege, nor shoot an arrow into the city, and
that the city will be surely delivered (37: 21-35).
4. It is then recorded (37: 36-37) how the angel of
Jehovah went forth and smote, perhaps by means of a
pestilence, as Herodotus suggests, 185,000 of Sennach
erib's army, and how the king himself returned to Nine
veh; to which an editor has appended the information
that Sennacherib died a violent death at the hands of
his two sons (37:38). This happened twenty years
subsequent to the siege of Jerusalem (681 B. C.) ; during
all these years Sennacherib apparently never made an
other expedition into Palestine.
THIRD DAY — Isaiah's Last "Word" Concerning Assyria
(Chapter 37:21-35)
1. This last formal prophecy concerning Assyria is
one of Isaiah's grandest predictions. It was delivered
during the din and excitement of a real crisis (701 B. C),
and before the historical issue was generally known.
122 THE BOOK OF ISAIAH
2. It is composed of three parts: (1) A taunt-song
in elegiac rhythm, on the inevitable humiliation of Sen
nacherib (vs. 22-29) ; (2) a short poem in different
rhythm, directed to Hezekiah, in order to encourage his
faith (vs. 30-32) ; (3) a definite prediction, in less
elevated style, of the sure deliverance of Jerusalem
(vs. 33-35).
3. The taunting tone of the first section (vs. 22-29)
is accounted for by the insolent character of Sennach
erib's letter (37: 10-13), in which he scorns the God of
Israel as impotent and powerless to protect Jerusalem.
Isaiah, on the contrary, reminds Sennacherib that
Assyria's successes in time past were not due to their
own gods, but rather to the eternal purpose of Jehovah,
who has been using Assyria as an elect instrument in the
overthrow of nations (37: 26; cf. 22: 11; 10: 5-15).
4. Then turning to King Hezekiah, in verses 30-32
Isaiah gives him a "sign," by which he may verify the
prophetic "word." For two years there will not be
regular harvests, but in the third, the surviving remnant
will sow and reap in peace. Thus would Isaiah give
the king a tangible support to faith, and encourage him
in rejecting Sennacherib's insolent demand to surrender.
5. The prophecy concludes with a definite prediction
of Jerusalem's deliverance (vs. 33-35), which was abso
lutely and literally fulfilled. "Never had a prophet pre
dicted more boldly, never was a prediction more bril
liantly fulfilled."
The Destruction of Sennacherib
The Assyrian came down like a wolf on the fold,
And his cohorts were gleaming in purple and gold;
And the sheen of their spears was like stars on the sea.
When the blue waves roll lightly on deep Galilee.
HISTORY, PROPHECY, SONG 123
Like the leaves of the forest when Summer is green,
That host with their banners at sunset were seen :
Like the leaves of the forest when Autumn hath blown,
That host on the morrow lay wither'd and strown.
For the Angel of Death spread his wings on the blast,
And breathed in the face of the foe as he pass'd;
And the eyes of the sleepers wax'd deadly and chill,
And their hearts but once heaved, and forever grew still:
And there lay the steed with his nostril all wide,
But through it there roll'd not the breath of his pride;
And the foam of his gasping lay white on the turf,
And cold as the spray of the rock-beating surf.
And there lay the rider distorted and pale,
With the dew on his brow, and the rust on his mail:
And the tents were all silent, the banners alone,
The lances unlifted, the trumpets unblown.
And the widows of Asshur are loud in their wail,
And the idols are broke in the temple of Baal;
And the might of the Gentile, unsmote by the sword,
Hath melted like snow at the glance of the Lord !
— Lord Byron.
FOURTH DAY— Hezekiah's Sickness and Recovery
(Chapter 38)
1. "In those days (i.e., his fourteenth year, 714
B. C.) was Hezekiah sick unto death." The king was
about thirty-eight years of age when Isaiah was divinely
commanded to pronounce upon him the sentence of death:
"Set thy house in order ; for thou shalt die and not live"
(v. 1).
2. Hezekiah at that time had no son (39:7; cf. 2
Kings 21: 1), and the dynasty of David, in which cen
tered so many Messianic hopes, was seriously threat
ened. The king accordingly turned his face to the wall
124 THE BOOK OF ISAIAH
and prayed and wept sore; whereupon Jehovah, seeing
Hezekiah's tears, revoked his death sentence, and added
to his life fifteen years (vs. 2-5).
3. God also gave him a "sign" that what he promised
would come to pass. As Hezekiah lay in his palace
chamber he could look through the window and watch
the sun's shadow descend on the staircase of Ahaz, by
which the king was accustomed to go up into the house
of the Lord (cf. 1 Kings 10: 5). The shadow naturally
would serve the purpose of a chronometer for the dying
monarch. That the shadow might be an indubitable
sign to Hezekiah, God caused it to return backward "ten
steps." So the sun returned "ten steps" on the dial, or
steps, whereon it was gone down (vs. 6-8).
4. Among the celebrated sun-dials of antiquity this
staircase of Ahaz has become the most famous. That
of Augustus on the field of Mars in Rome is another.
There is a modern dial on the rear of the Sirdar's palace
at Khartum in the Sudan, which bears the suggestive
motto: "The bird of time has but a little way to fly, And
lo ! the bird is on the wing."
5. The prophet's prescription for the king's malady
in verses 21-22, which in 2 Kings 20 stands after verse 6,
comes in rather awkwardly after Hezekiah's psalm, but
its position may be due to the editor's desire to bring
verses 20 and 22 into close juxtaposition.
FIFTH DAY— Hezekiah's Song of Thanksgiving
(Chapter 38:9-20)
1. This beautiful plaintive "Writing" of King Heze
kiah, in which he celebrates his recovery from some
mortal sickness, expresses the sentiments and feelings
of one who has himself personally been unexpectedly
HISTORY, PROPHECY, SONG 125
and miraculously delivered from the brink of death. It
is omitted altogether by the author of the book of Kings
(cf. 2 Kings 20).
2. With hopeless melancholy the king, in the first
half of the poem, depicts his deep despondency when
confronting death and the darkness of Sheol (vs. 10-14) ;
but with correspondingly boundless rapture he describes
his joy at the thought of continued life in communion
with Jehovah in the land of the living (vs. 15-20).
3. A more minute outline of this royal psalm is as
follows: (1) Verses 10-12 review the king's feelings
as in the noontide of life (thirty-eight years old) he
faced gloomy Sheol, whose pale inhabitants were sup
posed in Old Testament times to lose all interest in
human affairs and to be completely cut off from all con
scious communion with God. (2) Verses 13-14 describe
how in the midst of his distress he prayed, but God did
not regard him;, and how sometimes during his illness
he felt so languid that he despaired of living out the
day. (3) Verses 15-17 relate how Jehovah came to his
rescue, and not only promised him life but actually caused
him to live. Therefore, he asks, What can I render to
God for his faithfulness ? I shall go softly, as in solemn
procession, all my added years; for now I see that my
affliction was God's chastisement, and that by such expe
riences and with the help of such promises, men really
live. (4) In verses 18-20, he continues to rejoice in
the prospect of continued communion with God in the
land of the living; and vows that as a faithful choragus
he will sing songs with which to celebrate Jehovah's
praise in the temple all the remaining days of his life
(cf. 2 Chron. 29=30).
4. While Hezekiah's view of the future world is
gloomy, being without consciousness of God's presence,
126 THE BOOK OF ISAIAH
and consequently without moral or intellectual energy
(v. 18), yet the same view is entertained in several of
the psalms (6: 5; 55: 4; 56: 13; 116: 3), and is in perfect
harmony with Hezekiah's early times.
SIXTH DAY— The Embassy of Merodach-Baladan
(Chapter 39)
1. Hezekiah was sick in 714 B. C. Two years later
Merodach-Baladan, the veteran arch-enemy of Assyria,
having heard of his wonderful recovery, sent letters and
a present to congratulate him (v. 1).
2. Doubtless also political motives prompted the re
calcitrant Babylonian. Sargon complains in one of his
inscriptions that Merodach-Baladan was ever sending
ambassadors to the disaffected subjects of the empire,
inciting them to join with him in getting rid of the
Assyrian yoke. The chronicler mentions scientific
curiosity as another motive for the embassy (2 Chron.
32:31). 3. In any case Hezekiah was greatly flattered by the
visit of Merodach-Baladan's envoys; and, in a moment
of weakness, showed them all his royal treasures (v. 2).
This was an inexcusable blunder, as the sight of his
many precious possessions would only excite their cupid
ity to possess Jerusalem.
4. Isaiah at once perceived the issues of the trans
action and sought an interview with Hezekiah. In tones
of prophetic authority he catechized the king as to the
ambassadors, their home, what they had said, and what
they had seen, and boldly rebuked him for his vanity of
heart and lack of faith in Jehovah in thus receiving
them. And not only did he solemnly condemn the king's
conduct, but he announced with more than ordinary in-
HISTORY, PROPHECY, SONG 127
sight that the days were coming when all the accumulated
resources of Jerusalem should be carried away to Baby
lon (vs. 3-6; cf. Mic. 4: 10).
5. Hezekiah, conscience-smitten, in pious resignation
meekly submitted to the prophet's rebuke; evidently,
however, regarding the postponement of the calamity
as a mitigation of its severity (vs. 7-8).
6. This final prediction of judgment is the most mar
velous of all Isaiah's minatory utterances; because he
distinctly asserts that, not the Assyrians, who were then
at the height of their power, but the Babylonians, shall
be the instruments of the divine vengeance in consummat
ing Jerusalem's destruction. There is absolutely no
reason for doubting the genuineness of this prediction.
In it we have a prophetic basis for chapters 40-66, which
follow. SEVENTH DAY— An Estimate of Hezekiah
1. Hezekiah is mentioned thirty-one times in Isaiah
36-39. Next to David he was the greatest king the
Jews ever had. Throughout his entire reign Isaiah was
his constant counselor.
2. His deeds were important and manifold. He
began his reign with a widespread reformation of reli
gion, and renovation and purification of the temple and
its services (2 Kings 18:4; cf. 2 Chron. 29-30); he
built a pool and an aqueduct to improve the water supply
of Jerusalem (2 Kings 20: 20) ; he encouraged and pro
moted literature (Prov. 25:1); in short, he did that
which was right as David his father had done, so that
neither before nor after him was there a king like him
(2 Kings 18: 5; cf. however 23: 25). Jesus Ben-Sirach
128 THE BOOK OF ISAIAH
associates him with David and Josiah (Ecclus. 48:22;
49:4). 3. In his sickness he learned the true meaning of life,
and was led to interpret God's discipline in terms of
wisdom and love (Isa. 38: 17). In consequence of his
vain display of his riches to the Babylonian envoys, he
learned humility (2 Chron. 32: 25-26) ; while by his
rebellion against Assyria (2 Kings 18:7), he brought
upon him and his people a series of events which taught
him that the highest type of patriotism was faith in
Jehovah-God. The secret of his life was prayer.
4. Side by side for nearly thirty years, the king and
the prophet guided the ship of state, and by God's mercy
Jerusalem was saved.
Comfort Ye, Comfort Ye Mt People, Saith Your God.
Isa. 40:1.
The Voice of One That Crieth, Prepare Ye in the Wil
derness the Wat of Jehovah; Make Level in the Desert a
HlGHWAT FOR OuE GOD. Isa. 40:3.
To Whom Then will Ye Liken Me, That I Should be
Equal to Him? Saith the Holt One. Isa. 40:25.
But Thet That Wait for Jehovah Shall Renew Thedi
Strength; Thet Shall Mount up with Wings as Eagles;
Thet Shall Run and not be Weart; Thet Shall Walk,
and not Faint. Isa. 40:31.
STUDY TWELVE
DELIVERANCE FROM CAPTIVITY THROUGH
CYRUS (CHAPTERS 40-48)
FIRST DAY— The Basis of Comfort, Israel's Incompar
able God (Chapter 40)
1. We now pass to the great theme, so often enun
ciated by Isaiah, of Israel's redemption. The mass of
Judah and all North Israel are in exile. It is not neces
sary, however, to suppose that all Judah have gone into
captivity, or that the author himself was one of those
carried away; much less that one hundred and fifty
years elapsed between chapters 39 and 40. Sennach
erib had stripped Judah bare and had almost captured
Jerusalem in 701 B. C.
2. Postulate a prophet, therefore, who like Isaiah
was constantly looking for comfort to the future (1 : 27-
28; 2:2-4; 6:13; 7: 16; 8:4; 10:20-23; 11:6-16
17:14; 18:7; 19:19-25; 26:20; 29:5, 17-24; 80:81
31:8; 32:16-20; 33:17-24; 35:10; 37:26-29, 33-35
38 : 5-6) and chapters 40ff. find a most satisfactory
setting at the close of the eighth century B. C. The
problem of prime importance before the prophet's mind
would naturally be to explain why Jehovah, the Holy
One of Israel, allowed His own chosen people to be thus
humiliated. 3. He begins by pointing Israel to the infinite, all-
wise, and all-powerful Jehovah, who, in comparison with
other gods is incomparable (chapter 40). His logic is
absolutely unanswerable.
132 THE BOOK OF ISAIAH
4. In the prologue (40:1-11), he hears the four
voices of grace (vs. 1-2), prophecy (vs. 3-5), faith
(vs. 6-8), and evangelism (vs. 9-1 1).
5. In verses 12-26 he describes the unique character
of Israel's all but forgotten God. Jehovah, he unhesi
tatingly affirms, is infinite as compared with the created
world (vs. 12-17), with other gods (vs. 18-20), or with
the stars (vs. 21-26).
6. Therefore, let no man suppose that Jehovah is
ignorant of, or indifferent to, Israel's misery. The Holy
One never faints nor wearies. On the contrary, he it
is who sustains the faint and strengthens the weary.
Israel must wait for salvation. They are clamoring for
deliverance prematurely. Only wait, he repeats; for,
with such a God Israel has no reason to despond (vs.
27-31). SECOND DAY— The Supreme Proof of Jehovah's Sole
Deity, His Power to Predict (Chapter 41)
1. In chapter 40 the prophet had pointed to the
wonderful works of creation as evidence of Jehovah's
incomparable power and greatness; here in chapter 41,
he challenges the nations to a public trial, in order that,
not by an appeal to contemporary history, as some sup
pose, but by predicting a definite epoch-making event,
which shall take place in the future, he may demonstrate
Jehovah's sole deity, and therefore, his incomparable
superiority to dumb idols.
2. He inquires, "Who hath raised up one from the
east?" Though the hero is left unnamed, Cyrus is
doubtless in the prophet's mind (44: 28; 45: 1). He is
not, however, already appearing upon the horizon of
history, as is sometimes fancied, but rather predicted
DELIVERANCE THROUGH CYRUS 133
as sure to come. The verb-tenses which express com
pleted action are perfects of certainty, and are used in
precisely the same manner as those in 8:8; 5:13; 21:9.
The answer to the inquiry is, "I, Jehovah, the first, and
with the last, I am he" (41 : 4).
3. The prophet pauses to assure Israel of Jehovah's
help. Israel is here for the first time called Jehovah's
"servant," a relation which he has sustained to Jehovah
ever since Abraham's call from "the ends of the earth,"
i.e., from Babylon, which is spoken of as a far-distant
country to the author (41 : 9).
4. At this point the dialogue shifts; it is no longer
between Jehovah and the nations as in verses 1-7, but
between Jehovah and the idols (vs. 21-29). Addressing
the dumb idols Jehovah says: Predict something, if you
are real deities (vs. 21-24). As for myself, I am going
to raise up a hero from the north who will subdue all
who oppose him. And I announce my purpose now in
advance, "from the beginning," "beforetime," before
there is the slightest ground for thinking that such a
hero exists or ever will exist (v. 26), in order that the
future may verify my prediction, and prove my sole
deity. I, Jehovah, alone know the future. In verses
25-29, the prophet even projects himself into the future
and speaks from the standpoint of the fulfilment of his
prediction. This, as we have seen, was a characteristic
of Isaiah (cf. chapters 24-27).
THIRD DAY— The Spiritual Agent of Redemption,
Jehovah's "Servant" (Chapters 42:1—43:13)
1. Not only a temporal agent (Cyrus) shall be
raised up to mediate Israel's redemption, which is the
first step in the process of the universal salvation con-
134 THE BOOK OF ISAIAH
templated, but a spiritual factor, Jehovah's "servant,"
shall be employed in bringing the good tidings of salva
tion to the Gentiles also.
2. In 42: 1-9 the prophet describes this ideal figure
and the work he is called to execute: Jehovah's Spirit
will rest upon him, he will teach the world true religion,
he will restore Israel, and bring justice and light to the
Gentiles, and his advent will be a definite guarantee of
Jehovah's predictions.
3. The glorious future evokes a brief hymn of thanks
giving for the redemption which the prophet beholds in
prospect (42: 10-17). The time to redeem Israel is now
come; Jehovah's glory is at stake (42: 8, 12); otherwise
the heathen will claim that their gods have permanently
wrested Israel out of Jehovah's hands.
4. The philosophy of events is this: though Israel
have long served as Jehovah's "servants," yet they have
been blind and deaf to Jehovah's instructions (42:18-
19), and he has found it necessary to punish them
(42:22); but now he will redeem Israel that, through
them, he may publish his law to all nations (42:21);
if they will but "harken and hear for the time to come"
(42*: 23).
5. To accomplish this end, Jehovah will ransom
Israel at the cost of the most opulent and powerful
nations of the world — Egypt, Ethiopia and Seba — and
will gather them from the four corners of the earth
(43:1-7; cf. 11: llfF).
¦ 6. Let the nations therefore come again together for
the trial. Who of them dare definitely predict the re
demption of Israel? But, says Jehovah, even you who
are blind can bear witness that I have often foretold
coming events which have actually come to pass (cf.
37:26); I alone can do it. Besides me there is no
DELIVERANCE THROUGH CYRUS 135
Saviour (43:8-13). The prophet throughout professes
to be foretelling future events.
FOURTH DAY— Forgiveness, Jehovah's Pledge of
Deliverance (Chapters 43:14 — 44:23)
1. The prophet announces the fate of Babylon; in
most general terms, however. He merely intimates that
Israel's present oppressors shall no more prevent Jeho
vah from carrying out his redemptive plan than
Pharaoh in Moses' time was able to thwart their exodus
from Egypt. The new exodus, indeed, will eclipse the
former in glory (43: 14-21).
2. Jehovah's determination to redeem Israel is all
of grace; the exiles have done nothing worthy of so
great redemption. They have offered neither prayer
nor sacrifices of any kind. Jehovah has blotted out
their transgressions for his own sake (43:25). Salva
tion is a gift. "This passage marks the highest point
of grace in the Old Testament." (Dillmann.)
3. Filled with Jehovah's Spirit Israel will subse
quently attract the nations (44: 1-5). Jehovah is King
as well as Redeemer. His sole deity is attested by his
power to predict future events; he has done so in the
past and he can do so now. Future events are known
to him alone (44: 6-8). His prophecies will have special
value when they have been fulfilled. There is no Rock
like Israel's God.
4. Gods of wood and stone are nonentities. The
prophet takes his reader into an idol manufactury, and
shows him how the smiths and carpenters, with axes and
hammers, planes and compasses, hew out of cedar trees
and oaks gods before which they bow down and worship ;
the residue of which they use as fuel. Such people, he
136 THE BOOK OF ISAIAH
unhesitatingly affirms, are blind and dull of heart, and
are "feeding on ashes." The passage as a whole is a
most remorseless exposure of the folly of idolatry (44 : 9-
20). 5. Finally he exhorts: Above all else, let Israel
remember that forgiveness is Jehovah's pledge of deliver
ance (44:21-23).
FIFTH DAY— Cyrus, Jehovah's Agent in Israel's Deliver
ance (Chapters 44:24 — 45:25)
1. The prophet at length names the hero — Cyrus,
and describes his mission: he shall build Jerusalem and
lay the foundations of the temple (44: 28) ; he shall also
subdue nations and let the exiles go free (45:1, 13).
These minute specifications were necessary in order to
make his predictions definite and certain, and so prove
his thesis.
2. He speaks of Cyrus in the most extraordinary,
almost extravagant, terms. He is Jehovah's "shepherd"
(44:28) — "the name Cyrus in Elamite is said to mean
shepherd" (A. B. Davidson) ; he is also Jehovah's
"anointed," i.e., Messiah (45: 1), "the man of my coun
sel" (46: 11), whom Jehovah has called by name, and
surnamed without his ever knowing him (45 : 3-4) ;
"whom Jehovah loveth" (48:14), whose right hand
Jehovah upholdeth (45:1), and who will perform all
Jehovah's pleasure (45:28); though but "a ravenous
bird from the east" (46: 11).
3. The vividness with which the prophet speaks of
Cyrus leads some to suppose that the latter is already
upon the horizon. This, however, is a mistake. Scarcely
would a Contemporary have spoken in such terms of the
real Cyrus of 538 B. C. The same prophecy regards
DELIVERANCE THROUGH CYRUS 137
him (i.e., the Cyrus of prediction; not the Cyrus of his
tory) as the fulfilment of predictions spoken long
before. That is to say, in one and the same context,
Cyrus is both predicted and treated as a proof that a
prediction is in him being fulfilled (44:24-28; 45:21).
Such phenomena in prophecy can be explained best by
supposing that the prophet projected himself into the
future from an earlier age. Isaiah frequently did so,
as we have seen in chapters 24-27.
4. Most extraordinary of all, in 45:14-17, the
prophet soars in imagination until he sees, as a result
of Cyrus' victories, the conquered nations renouncing
their idols, and attracted to Jehovah as the Saviour of
all mankind (45:22). On any theory of origin, the
predictive element in these prophecies is written large.
5. Josephus tells us that when Cyrus found his name
written in "the prophecies which Isaiah left behind him
two hundred and twenty years before," an earnest desire
and ambition seized upon him to fulfill what was written"
(Antiquities, XL, 1, 2).
SIXTH DAY— The Overthrow of Babylon
(Chapters 46-47)
1. Chapters 46-47 further describe the destructive
work of Cyrus, though Cyrus himself is but once referred
to. Particular emphasis is laid on the complete collapse
of the Babylonian religion; the prophet is apparently
more concerned with the humiliation of Babylon's idols
than with the fall of the city itself. Of course the de
struction of the city would imply the defeat of her gods,
as also the emancipation of Israel.
2. The prophet draws a striking contrast between
the ignominious flight of Babylon's idols, borne into
138 THE BOOK OF ISAIAH
exile from the captured city on the backs of wearied
beasts, and the matchless power of Jehovah, who, instead
of being borne, is able to bear His people. Even Bel,
the chief god of the Babylonian pantheon, and Nebo,
the interpreter of the gods, are powerless to help (46: 1-
2). 3. The proof which is given again in support of
Jehovah's incomparable superiority and unique deity, is
His power to predict "the end from the beginning" and
bring his predictions to pass (46:10-11). With un
wonted severity he addresses his hearers as, "trans
gressors" (46: 8), and "stout-hearted that are far from
righteousness" (46: 12); yet in spite of them, salvation
is the determined goal of coming events (46: 13).
4. Chapter 47 is a dirge over the downfall of the
imperial city, strongly resembling the taunt-song on the
king of Babylon in 14:4-21. Babylon is addressed as
a "tender and delicate" queen, the mistress of kingdoms,
who because of her boastfulness and cruelty, will be de
throned and led into captivity to a distant land and there
made to grind as a slave behind the millstones (47: 1-7).
5. No amount of sorcery or enchantment or science
of astrology will suffice to avert the divine desolation
which will one day fall upon the haughty capital (47 : 8-
15)-
SEVENTH DAY— A Hortatory Summary of the Argu
ment (Chapter 48)
1. Chapter 48 in the main is a brief recapitulation
of the arguments insisted on in chapters 40-47; certain
points being touched upon and emphasized for the last
time: (1) Jehovah's unique power to predict. Let the
house of Jacob know and understand that Jehovah's
DELIVERANCE THROUGH CYRUS 139
method of predicting future events and fulfilling - his
predictions has been vindicated by history over and over
again, some predictions having been announced long in
advance, others on the eve of their accomplishment; yea,
and that his new prediction concerning the redemption
of Israel will also be vindicated, for he will surely bring
it to pass. Idols are nonentities (48: 1-8).
(2) That salvation is of grace. Let the house of
Jacob know also and understand that Israel's redemption
is not for their sake but for Jehovah's; "For mine own
sake, for mine own sake, will I do it" (48: 9-H).
(3) That Cyrus, as Jehovah's agent, will faithfully
perform all his pleasure on Babylon. His advent will
be the crowning proof of Jehovah's abiding presence
among his people. In order that the evidence may be
perfectly clear, Jehovah makes bold to call him openly,
"not in secret," and in advance of his advent, even "from
the beginning," in order that men may be obliged to
confess that God has done it, by his Spirit (48: 12-16).
(4) That God's chastisements upon the nation were
intended to be disciplinary. For had Israel only learned
the lessons which God was all along trying to teach them
through their afflictions and sufferings, then had their
peace been like a river, and their righteousness as the
waves of the sea (48: 17-19).
(5) But even now, the prophet exhorts them to accept
of Jehovah's proffered salvation; and he closes with a
jubilant summons addressed to the believing exiles, bid
ding them to depart from Babylon and publish to all the
world the story of their redemption. Alas! that there
is no peace or salvation for the godless (48: 20-22).
2. Thus ends the first division of Isaiah's remarkable
vision of Israel's deliverance from captivity through
Cyrus.
A Bruised Reed will He not Break, and a Dimlt Burning
Wick will He not Quench; He will Bring Forth Justice
in Truth. Isa. 42:3.
Sueely He Hath Boene Our Griefs, and Carried Oue Sor
rows: yet We did Esteem Him Stricken, Smitten of God, and
Afflicted. But He was Wounded for Our Transgressions,
He was Bruised foe Oue INiauiTiES ; the Chastisement of Oue
Peace was upon Him; and with His Stripes We are Healed.
Isa. 53:4, 5.
Ho, Every One That Thirsteth, Come Ye to the Waters,
and He That Hath no Money; Come Ye, Buy, and Eat;
Yea, Come, But Wine and Milk without Money and with
out Price. Isa. 55:1.
Seek Ye Jehovah while He may be Found; Call Ye upon
Him while He is near: Let the Wicked Foesake His Way,
and the Unrighteous Man His Thoughts; and Let Him Re
turn unto Jehovah, and He will have Mercy upon Him;
and to Our God, for He will Abundantlt Pardon. Isa. 55:6, 7.
STUDY THIRTEEN
THE SERVANT OF JEHOVAH (CHAPTERS 49-57)
FIRST DAY— The Prophetic Setting of the "Servant
Songs"
1. With chapter 49 the prophet leaves off attempting
further to prove the sole deity of Jehovah by means of
prediction, and drops entirely his description of Cyrus'
victories and the overthrow of Babylon, in order to set
forth in greater detail the character and mission of the
spiritual agent of salvation — the Servant of Jehovah.
2. Already, in chapters 40-48, he had alluded several
times to this unique and somewhat enigmatical personage,
speaking of him both collectively and. as an individual
(41:8-10; 42:1-9, 18-22; 43:10; 44:1-5, 21-28; 45:4;
48 : 20-22) ; but now he defines with greater precision
both his prophetic and priestly functions, his equipment
for his task, his sufferings and humiliation, and also his
final exaltation. Altogether in these prophecies he men
tions the Servant some twenty times.
3. There are four so-called distinctively "Servant
Songs," in which the prophet seems to rise above the
collective masses of all Israel to at least a personification
of the pious within Israel, or, better, to a unique Person
embodying within himself all that is best in the Israel
within Israel. They are the following:
(1) Chapter 42: 1-9, a poem descriptive of the Ser
vant's gentle manner and world-wide mission. This is
followed, as we have seen in the previous Study, by
prophecies concerning Cyrus and the fall of Babylon.
(2) Chapter 49: 1-13, describing the Servant's mission
142 THE BOOK OF ISAIAH
and spiritual success; followed by promises of comfort
to Zion (49:14—50:3).
(3) Chapter 50:4-11, the Servant's soliloquy con
cerning his perfection through suffering; followed again
by messages of comfort and encouragement to the be
lievers in Zion (51: 1 — 52: 12).
(4) Chapters 52:13 — 53:12, the Servant's vicarious
suffering and ultimate exaltation; followed by a vivid
description of Zion's future prosperity and glory (chap
ter 54), and an urgent invitation to men immersed in
business to accept of God's proffered salvation (chapter
55) : even proselytes and eunuchs being allowed to share
in the blessings of redemption (56:1-8); the section
closing with a scathing rebuke to faithless shepherds and
sensual idolaters (56:9 — 57:21).
SECOND DAY— The First of the Four "Servant Songs"
(Chapter 42:1-9)
1. The prophet had already prepared the way for a
definite introduction of Jehovah's individual Servant, by
designating "Israel" as Jehovah's Servant in 41:8-16;
describing him as having been chosen of God when
Abraham was called from the ends of the earth, as being
conscious of God's call, and as assured by Jehovah of
glorious victory (41:8-16). In this passage the entire
nation seems to be present to the prophet's mind.
2. The first of the four distinctively "Servant Songs"
is found in 42: 1-9. Several important features are
mentioned in it as characteristic of the Servant's person
and work. ( 1 ) His endowment : Jehovah puts his spirit
upon him. (2) His mission: he will bring forth justice
to the Gentiles, i.e., he will teach the nations honesty
and righteousness. (3) His method: not violence, but
THE SERVANT OF JEHOVAH 143
meekness and peace are the means which he employs to
bring salvation. (4) His success: he will not fail or
be discouraged till he has performed his entire mission.
(5) His mediatorial office: a covenant of the people.
"I, Jehovah, have called thee in righteousness, and will
hold thy hand, and will keep thee, and give thee for a
covenant of the people, for a light of the Gentiles"
(42:6). 8. If we inquire who this Servant is, our answer will
depend largely on our opinion as to when the prophecy
was composed. If chapters 40-66 are exilic (550-538
B. C), then the Servant cannot well be an individual,
but Israel collectively considered; on the other hand, if
Isaiah wrote these oracles at the close of the eighth cen
tury B. C, then the Servant might consistently be con
ceived of, in vision, as arising from the sorrows of the
exile already begun, even as Immanuel is conceived of
by Isaiah as arising from the devastations of Assyria
(chapters 7-8). To the present writer the latter is not
only possible but probable.
THIRD DAY— The Second of the Four "Servant Songs"
(Chapter 49:1-13)
1. It is somewhat confusing, after the lofty picture
of the ideal and apparently individual Servant described
in 42: 1-9, that the prophet should revert to all Israel
as Jehovah's Servant, as in 42: 18-22 ;A3: 10; 44:1-5,
21-28; 45:4; 48:20-22; for it is quitejobvious that in
all these passages he is alluding to the masses of the
people as a whole, reproving, consoling, admonishing
and reassuring them.
2. But he soon recovers himself; and in the second
of the four "Servant Songs" (49: 1-13) makes a distinct
144 THE BOOK OF ISAIAH
advance over the first, in the development of the Servant's
mission and experience. The Servant is here a prophet,
whose sphere is world-wide. Called by Jehovah from
his mother's womb (49: 1, 5), given by him for a cove
nant of the people to gather Israel and re-allot to them
their desolate land (49: 8), he will be a light also to the
Gentiles (49:6).
3. The song is the natural sequel to that in 42: 1-9.
The new features are: (1) the Servant's consciousness
of his mission (49:1-3); (2) his confession of failure
in the past (49: 4) ; and (3) his quickened faith in the
revelation that Jehovah has raised him up for a still
greater purpose, namely, to be his organ of salvation to
the ends of the earth (49: 5-6). Yet he plainly sees that
before he can perform his mission to the nations he must
do a preliminary work for his own people.
4. If, again, we ask who the Servant in this second
poem is, our decision will probably halt between Israel
and a personification of the truly spiritual Israel; for
in verse 3 "Israel" is explicitly declared to be Jehovah's
Servant, whereas in verse 5 the Servant is distinguished
from Israel as the redeemer of Israel. The dominant
notes of the passage point to a personification.
FOURTH DAY— The Third of the Four "Servant Songs"
(Chapter 50:4-11)
I. In the third of these poems the Servant is intro
duced by the prophet as speaking of himself and his
work in monologue or soliloquy. "The Lord Jehovah
hath given me the tongue of them that are taught, that
I may know how to sustain with words him that is weary"
(50:4). 2. Speaking thus in the first person the Servant
THE SERVANT OF JEHOVAH 145
describes the prophetic aspect of his own character. "He
possesses the two fundamental qualifications of an ideal
prophet: willingness to listen as often as God speaks,
and willingness always to utter without demur whatever
God commands." (Orelli.)
3. It is in this Song that we hear for the first time
of the bitter scorn and contumely through which he is
compelled to pass (50: 6-9) ; also, of the patient manner
in which, in the discharge of his commission, he bore the
abuse and insult which were heaped upon him, ever sus
tained by a steadfast faith in Jehovah's willingness to
help. On the other hand, the prophet adds, only retri
bution and sorrow await those who, refusing to listen to
God's ideal Servant, oppose him (50: 10-11).
4. In this Song, as in the first of the series, the Ser
vant is free from all national limitations. The concept
is not bound to Israel either in their totality, or as a
spiritual church. Rather the Servant is portrayed as
an individual, as a prophet, sinless, and obedient to the
divine will; submissively patient, because conscious of
Jehovah's unfailing support. In short, he is described
as an ideal prophet made perfect through sufferings.
5. The term "Servant" occurs but once only in the
poem, and then near its end (50: 10).
FIFTH DAY— The Last of the Four "Servant Songs"
(Chapters 52: 13—53: 12)
1. In this fourth and last of the "Servant Songs"
(52: 18 — 53: 12), we reach the climax of the prophet's
inspired symphony, and the acme also of Hebrew
prophecy. The profoundest thoughts in the Old Testa
ment revelation are to be found in this section. It is a
vindication of the Servant, so clear and so true, and
146 THE BOOK OF ISAIAH
wrought out with such a pathos and potency, that it
holds first place in Messianic prophecy. So far as fact
and accuracy of description are concerned, it might well
have been composed after the tragedy on Calvary. Poly-
carp called it "the golden passional of the Old Testa
ment." 2. The chapter division at the end of 52: 15 is unfor
tunate; 52: 13-15 forms an integral portion of this beau
tiful and pathetic poem. It consists of five strophes of
three verses each: the first of which describes the Ser
vant's destiny (52: 13-15) ; the second, his career (53: 1-
3); the third, his suffering (53:4-6); the fourth, his
submission (53:7-9); the fifth, his reward (53: 10-12).
3. The idea of death is a new thought in this song
(53:7-9). In the previous songs the Servant had been
described as a prophet; here he is pictured as a priest,
vicariously suffering for the sins of others, "to whom the
stroke was due" (53:8). He is a sin-bearing martyr,
meek and patient ; a man of sorrows and acquainted with
grief. 4. "He was despised and rejected of men" (53:3).
With this verse Handel opens the second part of his
great oratorio, "The Messiah." It is said that at this
point in its composition, he was found with his head upon
the table, weeping. "He was wounded for our trans
gressions" (53:5); concerning this verse, Spurgeon is
said to have remarked, "I have lost the power to doubt
him when I see those wounds."
5. The most striking feature of the prophet's portrait
is the unparalleled sufferings of the Servant and the effect
they produce on the minds of his contemporaries. "It is
a most remarkable anticipation of the sufferings of
Christ and the glory that should follow." (Skinner.)
6. Henceforth we hear no more of "the Servant of
THE SERVANT OF JEHOVAH 147
Jehovah," but of "the servants of Jehovah" (54:17;
56:6; 63: 17; 65: 8, 9, 13, 14, 15; 66: 14; cf. however
61 : 1-3). The lesson is patent.
SIXTH DAY— Who the Servant of Jehovah Is
1. Opinions vary. The popular view is that the
suffering Servant of chapters 40-66 is the loyal, spiritual
kernel of Israel personified.
2. Delitzsch's view is suggestive; namely, that the
idea of the Servant of Jehovah, to speak figuratively,
is a pyramid. The lowermost basis is the whole of
Israel: the middle section, Israel after the Spirit; while
the summit is the person of the Mediator of salvation
arising out of Israel.
8. A. B. Davidson's view is also worthy of mention.
According to it, the Servant is the hidden Israel within
Israel, abstracted and personified as a being, conceived
of not as a collective, but as a unity. The ideal of a
Servant is primary, those in whom the ideal is incarnate
are secondary. The prophet does not idealize the actual,
he actualizes the ideal. In short, the Servant is a con
ception incarnated, a being which does not belong to the
Israel of any particular age, but which is permanent.
4. But Davidson is frank to acknowledge that his
view is bound up with the critical date which he assigns
these prophecies, namely, just before the restoration
under Cyrus (536 B. C), and that from the point of
view of the exile the Servant of Jehovah can hardly
have been an individual. On the other hand, he allows,?
if Isaiah were the author, that "he might have looked
forward to such a great individual and have placed his
rise amidst the sorrows of the exile, just as in the earlier
chapters, Immanuel appears to rise in the midst of the
148 THE BOOK OF ISAIAH
devastations caused by the Assyrian invasion." (Old
Testament Prophecy, p. 440.)
5. Fortunately the difference between a person and
a personification is not great. To the present writer the
Servant of Jehovah in these passages rises to the full
stature of an individual.
SEVENTH DAY— The Fulfilment of these Prophecies
in Christ
1. Whatever attitude we assume toward these oracles,
whether as critics we are concerned only to discover
what the prophet intended, or as theologians, we consider
it of no consequence what subject the prophet actually
had in mind, practically all are agreed that these pre
dictions find their ultimate fulfilment in Christ.
2. When the evangelist Philip joined himself to the
chariot of the Ethiopian eunuch, he heard him reading
Isa. 53: 7-8, "He was led as a sheep to the slaughter;
and as a lamb before his shearers is dumb, so he openeth
not his mouth ;" and when asked by the eunuch to explain
the passage, "Philip opened his mouth and beginning
from this scripture, preached unto him Jesus (Acts 8 : 26-
35). The New Testament is the authoritative expounder
of Messianic prophecy.
3. Speaking of the Servant in chapter 53, Prof.
George Adam Smith says : "Whether this figure be of the
pious portion of Israel or of one holy sufferer, the Chris
tian church has been right in finding its fulfilment in
Jesus Christ; in his sinless suffering, in his conscious
ness of his solitary distinction from his people; in his
knowledge that his suffering was of God's will, and
would effect the forgiveness of his people's sin, their
redemption from guilt, and so his own exaltation from
THE SERVANT OF JEHOVAH 149
misunderstanding and abuse to manifest power and
glory." 4. And Oehler makes the following general remark
concerning these passages: "In these discourses the con
templation of the prophet ascends by stages as it were
from the foundation walls of a cathedral, inclosing a
large space, to the giddy height of the towering summit
upon which the Cross has been planted; and the nearer
it approaches the summit, the clearer appears the out
line of the Cross fixed there: arrived at top, it rests in
peace, for it has reached what was desired when it began
to ascend the first steps of the temple tower."
5. The Servant of Jehovah has been realized in the
Son of Man.
Behold, Jehovah's Hand is not Shortened, That It can
not Save; neither His Ear Heavy, That It cannot Heae.
Isa. 59:1.
Aeise, Shine; for Tht Light is Come, and the Glort of
Jehovah is Risen upon Thee. Isa. 60:1.
Who are These That Flt as a Cloud, and as the Doves
to Their Windows? Isa. 60: 8.
The Spirit of the Lord Jehovah is upon Me; because
Jehovah 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. Isa. 61:1.
Who is This That Cometh from Edom, with Dyed Gar
ments FROM BOZEAH? THIS THAT IS GLORIOUS IN HlS APPAEEL,
Marching in the Greatness of His Strength? I That
Speak in Righteousness, Mighty to Save. Isa. 63:1.
STUDY FOURTEEN
THE FUTURE GLORY OF THE PEOPLE OF GOD
(CHAPTERS 58-66)
FIRST DAY— True Fasting and Faithful Sabbath Observ
ance (Chapter 58)
1. Having described in chapters 49-57 the spiritual
agent of Israel's salvation, the Servant of Jehovah, the
prophet proceeds in this last section (chapters 58-66)
to define the conditions on which salvation may be en
joyed. He begins as in the two preceding sections
(chapters 40-48 and 40-57) with a double imperative,
"Cry aloud, spare not" (58: 1 ; cf. 40: 1 ; 49: 1).
2. He emphasizes true fasting and faithful Sabbath
observance first (chapter 58). In verses 1-5, he rebukes
the people because of the utter hollowness of their ritual ;
in verses 6-12, he counsels them to feed the hungry, house
the poor and clothe the naked; while in verses 13-14, he
promises them triumphant possession of their own land
provided they cheerfully and faithfully sanctify the
Sabbath (cf. 56:2).
3. Originally there was but one legal fast day in the
Hebrew calendar, the great Day of Atonement, on which
it was enjoined to afflict not the body but the soul (Lev.
16: 29-31). The practice of fasting, however, was fre
quently resorted to by ancient Israel as a means of pro
pitiating Deity (Judges 20: 26; 1 Sam. 7:6; 12: 16, 21-
23; 1 Kings 21: 12, 27), and as an expression of grief
(1 Sam. 31 : 13; 2 Sam. 1 : 12). In Isaiah's day religion
in general had degenerated into mere ceremonial (Isa.
152 THE BOOK OF ISAIAH
1:10-17). Men fasted and at the same time carried
on their secular employments (58: 3).
4. As with fasting, so with the observance of the
Sabbath. All reverence for the seventh day had van
ished. Accordingly, the prophet reminds Israel that
the Sabbath is holy ground which may not be trodden
with irreverent feet: that it is a sanctuary, and "the
holy of Jehovah" — a very remarkable designation for
this most ancient of all sacred institutions (Gen. 2: 1-3)
— and that Israel should delight in and honor it (58: 13-
14). i
SECOND DAY— Hindrances to Israel's Salvation
Removed (Chapter 59)
1. It is Israel's sins, says the prophet, which have
hidden Jehovah's face and retarded the nation's salva
tion. Their hands are defiled with blood; they speak
lies and trust in vanity. "None sueth in righteousness."
Murder, lying, injustice and violence fill the catalogue
of their sins. The nation is wholly corrupt (59: 1-8).
Such a picture is certainly too somber for the period of
the exile, and it hardly describes the social conditions
of Nehemiah's age ; but it finds an almost exact counter
part in the prophecies of the eighth century B. C.
(Isa. 1).
2. In verse 9 the prophet identifies himself with the
people and leads them in their devotions. They confess
that their sins testify against them (v. 12), and that
they have denied Jehovah, practiced oppression, and
spoken words of falsehood (v. 13). They therefore pray
for peace and forgiveness, for light and justice (vs. 9-
15). 3. With verse 15 the prophet's tone changes to that
ISRAEL'S FUTURE GLORY 153
of anticipation. Jehovah is grieved over Israel's forlorn
condition and, seeing their helplessness, he arms himself
like a divine warrior to interfere judicially. He puts
on righteousness as a coat of mail, sets upon his head
the helmet of salvation, wears vengeance for clothing
and zeal as a mantle, his only weapon being his arm,
with which he brings salvation (vs. 15-19).
4. The scene is an ideal representation of the restora
tion of the nation from exile (cf. Rom. 11: 26). Israel
shall be redeemed. With them as the nucleus of a new
nation, Jehovah will enter anew into covenant relation,
and put his Spirit upon them which shall abide with
them henceforth and forever (vs. 20-21).
THIRD DAY — The Future Blessedness of Zion
(Chapters 60-61)
1. Chapter 60 is the characteristic chapter of this
section, containing a prophetic representation of the
New Jerusalem. The long looked-for "light" (cf.
59:9) begins to dawn: "Arise, shine; for thy light is
come, and the glory of Jehovah is risen upon thee"
(60:1). 2. At this point the prophet paints a picture of the
redeemed community. As in 2 : 2-4 the Gentiles are
seen flocking to Zion. They place their wealth at the
disposal of the new Jewish state (60:3-5). Israel's
scattered sons also stream home by land and sea, like a
"fleet of white sailed ships making for Palestinian havens
and resembling a flight of doves speeding to their cotes"
(60:8-9). 3. Zion becomes the mistress of the nations. For
eigners build her walls, and her gates are kept open con
tinually without fear of siege. The Gentiles acknowl-
154 THE BOOK OF ISAIAH
edge that Zion is the spiritual center of the world, whose
walls denote "Salvation" and whose gates are called
"Praise." Even Israel's oppressors regard Jerusalem
as "the city of Jehovah, the Zion of the Holy One of
Israel," and as "an eternal excellency," in which Jehovah
sits as its everlasting light in the midst of a strong and
victorious theocracy (60: 10-21).
4. In chapter 61, which Henry Drummond has called
"the programme of Christianity," the Servant of Jehovah
is again introduced, though anonymously, as the herald
of salvation. "The Spirit of the Lord Jehovah is upon
me; because Jehovah 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"
(61:1-3). 5. This gospel monologue of the Servant is followed
by a promise of Jerusalem's restoration and blessedness
(61:4-11). Thus the prophecy moves steadily forward
towards its goal in Jesus Christ (cf. Luke 4: 18-21).
FOURTH DAY— Zion's Salvation Drawing Near
(Chapters 62: 1—63: 6)
1. Jehovah, who has long been silent (cf. 42:14;
57: 11), resolves finally to bring his word to pass. "For
Zion's sake will I not hold my peace, and for Jerusalem's
sake I will not rest, until her righteousness go forth as
brightness, and her salvation as a lamp that burneth"
(62:1). 2. Zion's salvation draweth near. Israel is urged to
hasten their necessary preparation to depart out of cap
tivity. "Go through, go through the gates ; prepare ye
the way of the people; cast up, cast up the highway;
gather out the stones ; lift up an ensign for the peoples.
ISRAEL'S FUTURE GLORY 155
.... Say ye to the daughter of Zion, Behold thy salva
tion cometh" ( 62 : 1 0- 1 1 ) .
8. The nations will be spectators of the great event.
A new name which will better symbolize her true char
acter shall be given to Zion, namely, Hephzibah, "My
delight is in her" ; for Jerusalem shall no more be called
Desolate. Judah too shall receive a new title which
will better express the new conditions, namely, Beulah,
that is "Married"; for Jehovah delighteth in her, and
her land shall be married (62: 2-5; cf. 54: 5).
4. On the other hand, Zion's enemies will all be van
quished. In a brief poem of peculiar dramatic beauty
(63: 1-6), the prophet portrays Jehovah's vengeance as
a victorious warrior, upon all those who would retard
Israel's deliverance. "Who is this that cometh from
Edom, with dyed garments from Bozrah? .... I have
trodden the wine press alone; and of the peoples there
was no man with me ; yea, I trod them in mine anger, and
trampled them in my wrath; and their life-blood is
sprinkled upon my garments" (63: 1, 3).
5. Edom was Israel's inveterate foe. Hence the
prophet represents Jehovah's judgment of the nations
as taking place on Edom's unhallowed soil. Jehovah,
whose mighty arm has wrought salvation, returns as
victor, having slain all of Israel's foes. The poem is
"a drama of divine vengeance."
FIFTH DA Y^- Jehovah's "Servants" at Prayer
(Chapters 63:7—64:12)
1. Jehovah's "servants" (63:17) resort to prayer.
The prophet undertakes to put into words their feelings
of thanksgiving, confession and supplication (63 : 7 —
64: 12). The prayer is one of the most passionate utter-
156 THE BOOK OF ISAIAH
ances of its kind in the Old Testament. It is both pro
gressive and comprehensive.
2. First, Israel's past under Moses is reviewed and
Jehovah's lovingkindness to his chosen nation is made
the basis of an appeal for renewed mercy. Forgiveness,
they urge, is not founded on Israel's trust in God, but
rather on God's trust in them, and his willingness to give
them a fresh start (63: 8-9).
3. They are fully conscious of having rebelled and
grieved his holy Spirit. Only here and in Psalm 51:11
in the Old Testament is the term "holy Spirit" used as
the personal designation of God's ethical nature. "Jeho
vah" and "the angel of his presence" and the "holy
Spirit" are here distinguished "as three existences; an
unmistakable intimation of the mystery of the triune
nature of the one God, which is revealed in historical ful
filment in the New Testament work of redemption."
(Delitzsch.) 4. They also appeal to Jehovah as the Begetter and
Father of the nation (63 : 16 ; 64 : 8). With this thought
of the fatherhood of God, Isaiah had opened his very first
oracle to Judah and Jerusalem (1 : 2). The idea of Jeho
vah's fatherhood is rare in the Old Testament ; still rarer
the conception that Jehovah had caused Israel to err from
his ways (63: 17).
5. As the prayer proceeds the language becomes in
creasingly impetuous. The people are thrown into
despair because Jehovah seems to have abandoned them
altogether (63:19). Accordingly they cry out most
passionately, "Oh, that thou wouldest rend the heavens,
that thou wouldest come down" (64: 1) ! They recog
nize that Jerusalem's condition is desperate. "Our holy
and our beautiful house, where our fathers praised thee,
is burned with fire: and all our pleasant places are laid
ISRAEL'S FUTURE GLORY 157
waste" (64:11). Such language, however, is the lan
guage of fervent prayer and must not be taken with rigid
literalness, as 63: 18 and 3: 8 plainly show.
SIXTH DAY — Jehovah's Answer, Zion Triumphant
(Chapters 65-66)
1. Jehovah answers his people's supplications, dis
tinguishing sharply between his own "servants" and
Israel's apostates (chapters 65-66). Only his chosen
"seed" shall be delivered (65: 9).
2. Those who have obdurately provoked Jehovah by
sacrificing in gardens (65: 3; 66: 17), offering libations
to Fortune and Destiny (65:11), sitting among the
graves to obtain oracles from the dead, and, like the
Egyptians, eating swine's flesh and broth of abominable
things which were supposed to possess magical proper
ties, lodging in vaults or crypts in which heathen mys
teries were celebrated (65:4), and at the same time
fancying that by celebrating such heathen mysteries they
were holier than others and thereby disqualified to dis
charge the ordinary duties of life (65: 5) — such Jehovah
designs to punish, measuring their work into their bosom
and destroying them utterly with the sword (65: 7, 12).
3. On the other hand, the "servants" of Jehovah shall
inherit his holy mountains. They shall rejoice and sing
for joy of heart, and bless themselves in the God of
Amen, i.e., in the God of Truth (65 : 9, 14, 16) . Jehovah
will create new heavens and a new earth, men will live
and grow old like the patriarchs, they will possess houses
and vineyards and enj oy them ; for an era of idyllic peace
will be ushered in with the coming of the Messianic age,
in which even the natures of wild animals will be changed
158 THE BOOK OF ISAIAH
and the most rapacious beasts will live together in har
mony (65: 17-25).
4. Religion will become spiritual and decentralized,
mystic cults will disappear, incredulous scoffers will be
silenced, Zion's population will be marvelously multiplied,
and the people will be comforted and rejoice (66: 1-14).
Furthermore, all nations will flock to Zion to behold
Jehovah's glory, and from one new moon to another, and
from one Sabbath to another, all flesh will come up to
worship in Jerusalem (66: 15-23).
5. But those who sacrifice to idols and practice
occult and mystic rites will be punished with fire and
whirlwind and sword, and their dead bodies lying about
the city will be a visible spectacle of divine warning and
an emphatic proof of God's punitive justice (66:24).
[This last verse of the book of Isaiah is the basis of the
later Jewish conception of Gehenna, or hell, as the place
of everlasting punishment.]
SEVENTH DAY— Concluding Observations
1. It is evident that the book of Isaiah closes prac
tically as it begins, with a polemic against false worship,
and the alternate reward of the righteous and punish
ment of the wicked. The prophet's audience from first
to last consisted of two classes: (1) those who were
formal and stereotyped in their religious observances
(58:3-6; cf. 1:10-17), rebellious in heart (65:2; cf.
1 : 2, 23), ever provoking Jehovah to his face (65: 3; cf.
3:8), guilty of violence and bloodshed (59:6, 7; cf.
1: 15), sunken in idolatry and practicing foreign mys
teries (65:3-11; cf. 2:6-8), sacrificing in gardens — a
custom not mentioned in the Old Testament outside the
book of Isaiah (65:3; 66:17; cf. 1:29), who, because
ISRAEL'S FUTURE GLORY 159
of their transgressions, are destined to be destroyed
(66:24; cf. 1:24-31); and (2) the righteous, who are
to be redeemed (65:9; cf. 6: 13), and enjoy paradisaic
peace, even the wild beasts sharing in and contributing
to their joy and happiness (65 : 25 ; cf. 11: 6-9).
2. The only essential difference between the prophet's
earlier and later oracles is this : Isaiah in his riper years,
on the basis of nearly half a century's experience, paints
a much brighter eschatological picture than was possible
in his early ministry. His picture of the Messianic age
not only transcends those of his contemporaries in the
eighth century B. C, but he penetrates regions beyond
the spiritual horizon of any and all other Old Testament
seers. Such language as that contained in 66: 1-2 in
particular, anticipates the great principle enunciated by
Jesus in John 4: 24, namely, that "God is a Spirit: and
they that worship him must worship in spirit and truth."
3. To attempt to date such oracles as these on the
basis of internal evidence is an absolute impossibility.
Ordinary prophecy may indeed within limits be dated
in this way; not so these later oracles of Isaiah. They
are not ordinary; they are extraordinary; they are
theology. Humanly speaking one epoch could produce
such revelations quite as easily as another. But no
epoch could have produced them apart from the Divine
Spirit.
It Pleased Jehovah, for His Righteousness' Sake, to Mag
nify the Law, and Make It Honorable. Isa. 42:21.
For Thou art Our Father, though Abraham Knoweth
Us not, and Israel Doth not Acknowledge Us: Thou, O
Jehovah, art Our Father; Our Redeemer from Everlasting
is Thy Name. Isa. 63:16.
For, Behold, I Create New Heavens and a New Earth;
and the Former Things Shall not be Remembered, nor Come
into Mind. Isa. 65:17.
As One Whom His Mother Comforteth, so will I Com
fort You; and Ye Shall be Comforted in Jerusalem. Isa. 66:13.
And It Shall Come to Pass, That from one New Moon to
another, and from one Sabbath to another, Shall all Flesh
Come to Worship before Me, Saith Jehovah. Isa. 66:23.
STUDY FIFTEEN
REVIEW QUESTIONS
FIRST DAY— Studies One and Two
I. — Isaiah's Life and Writings
1. Recount the chief points in Isaiah's personal
history. 2. Give an account of his call to the prophetic office.
8. Define his political and spiritual horizon.
4. In what sense was Isaiah a genuine patriot?
5. What is to be said of his literary genius and style ?
6. What does tradition say concerning his end?
7. Mention some of. the latest literature on Isaiah.
II. — Analysis of the Book of Isaiah
1. Name the six general divisions of Isaiah's book.
2. Give a somewhat minute analysis of chapters 1-12.
3. Mention the foreign nations, whose fortunes af
fected Judah and Jerusalem, against whom Isaiah
prophesied in chapters 13-23.
4. Summarize the contents of Jehovah's world-judg
ment in chapters 24-27.
5. Give the gist of Isaiah's warnings in chapters
28-33 against alliance with Egypt.
6. Show the relation of the historical section in chap
ters 36-39 both to that which precedes and that which
follows. 7. Give a general analysis of chapters 40-66.
162 THE BOOK OF ISAIAH
SECOND DAY— Studies Three and Four
III. — The Period of Isaiah
1. Describe the conditions which prevailed in western
Asia, especially in Judah, under Uzziah.
2. What new world-power broke over the horizon
during the reign of Jotham?
8. Give the details of the Syro-Ephraimitic war.
4. Trace the events which led up to the crisis of
722 B. C.
5. Tell something about Sargon II. and his relation
to Merodach-Baladan.
6. Describe in chronological order the principal
events of the year 701 B. C.
7. What was Judah's condition, socially, politically
and religiously, during the closing years of Isaiah's min
istry ?
IV. — Isaiah's Prophecies Chronologically Arranged
1. Of what value is the editorial arrangement of
Isaiah's prophecies in attempting to date his oracles
chronologically ?
2. Which probably were Isaiah's earliest messages?
8. Which oracles are to be associated with the crisis
of 734 B. C?
4. Which prophecies seem to have sprung from the
dark period just prior to the downfall of Samaria?
5. Name those prophecies which pretty certainly
date from the period of Sargon's reign over Assyria.
6. Which sections of Isaiah's book seem to have had
their origin shortly prior to the invasion of Sennacherib
in 701 B. C?
REVIEW QUESTIONS 163
7. To what degree would oracles like those in chap
ters 40-66 bring comfort to the inhabitants of Judah and
Jerusalem after the crisis of 701 B. C. ?
THIRD DAY— Studies Five and Six
V. — The Critical Problem
1. What portions of the book do critics allow to be
genuine ?
2. Criticise the fundamental axiom of modern criti
cism. 3. Mention certain governing criteria.
4. What should be one's attitude to the problem?
5. Sketch briefly the critical disintegration of the
book. 6. Are chapters 40-66 considered a unity?
7. Trace the Hterary history of Isaiah's book.
VI. — Judah's Social Sins (Chapters 1-6)
1. What place does religion occupy in the well-being
of society?
2. Describe Isaiah's attitude to war.
3. What was Judah's besetting sin?
4. To what extent were the upper classes responsible
for the nation's moral condition?
5. Give a catalogue of Judah's national sins.
6. What was the condition of the masses ?
7. What were the inevitable consequences of the
nation's downward tendency ?
164 THE BOOK OF ISAIAH
FOURTH DAY— Studies Seven and Eight
VII. — Judah's Political Entanglements (Chapters
7-12)
1. Describe the Syro-Ephraimitic uprising and its
effect upon King Ahaz.
2. In what sense is the "Immanuel" passage, in 7: 14,
Messianic ?
8. Define "conspiracy" in its rehgious sense.
4. Why did Jehovah find it necessary to send judg
ment on North Israel?
5. What use did God make of Assyria in disciplining
Judah ?
6. Describe the prophet's vision of Israel's return
from exile.
7. Correlate the distinctively Messianic passages
(7: 14; 9: 6-7; 11: 1-2), and observe carefully their his
torical setting.
VIII. — "Burdens" Concerning Foreign Nations
(Chapters 13-23)
1. What great lessons are taught by the oracles con
cerning Babylon?
2. Give the principal points of interest in the oracle
against Moab.
3. What were Isaiah's messages to Philistia and
Damascus, respectively ?
4. In what way are Egypt and Ethiopia described
as sharing in Jerusalem's salvation?
5. Account for the prophet's almost sympathetic atti
tude toward Edom.
6. Who was Shebna? Why was he deposed from
office? 7. Give a brief outline of the oracle against Tyre.
REVIEW QUESTIONS 165
FIFTH DAY— Studies Nine and Ten
IX. — Spiritual Messages of Salvation (Chapters
24-27)
1. Distinguish between prophecy and apocalypse.
2. What is the significance, respectively, of the terms
"earth" and "city" in these chapters?
3. Account for the optimistic tone of the various
songs contained in these prophecies.
4. In what sense is life from the dead promised?
5. What was Jehovah's object in chastising his
people ?
6. What seems to have been the historic standpoint
of the author of these chapters ?
7. What was their practical value to Isaiah's own
age? X. — A Series of Six Woes (Chapters 28-33)
1. Give the gist of Isaiah's warning to the scoffing
politicians of his time.
2. Account for the tone of his "woe" against Ariel.
3. What reproof does he give to those of Jerusalem
who were hiding their plans from God?
4. Summarize the prophet's vehement arraignment
of the pro-Egyptian party.
5. Describe the Messianic era which will eventually
dawn upon Judah.
6. What is the substance of Isaiah's "woe" against
Assyria ?
7. Recount the promises corresponding to the
prophet's several "woes."
166 THE BOOK OF ISAIAH
SIXTH DAY— Studies Eleven and Twelve
XI. — History, Prophecy and Song (Chapters 36-39)
1. Explain the phrase "the fourteenth year of King
Hezekiah." 2. Describe Sennacherib's two attempts to take
Jerusalem. 3. Give the contents of Isaiah's last formal prophecy
concerning Assyria.
4. Tell the story of Hezekiah's sickness and recovery.
5. Sketch in outline Hezekiah's song of thanksgiving
for extended life.
6. What was the significance of Merodach-Baladan's
embassy ?
7. Give an estimate of Hezekiah's character and
work. XII. — Deliverance from Captivity through Cyrus
(Chapters 40-48)
1. Trace the argument of chapter 40 and its bearing
upon Israel's condition.
2. What does the prophet argue is the supreme proof
of Jehovah's sole deity?
3. Upon what two agents, temporal and spiritual,
does Israel's future depend?
4. What pledge does Jehovah give of Israel's deliv
erance ?
5. Mention some of the titles bestowed upon Cyrus,
and show the historical relation of Cyrus to the prophet.
6. What great event will herald Israel's coming salva
tion ?
7. Give a summary of the entire argument in chapters
40-48.
REVIEW QUESTIONS 167
SEVENTH DAY— Studies Thirteen and Fourteen
XIII. — The Servant of Jehovah (Chapters 49-57)
1. Name the four so-called distinctively "Servant
Songs," and give some idea of their prophetic setting.
2. What are the Servant's functions in 42: 1-9?
8. Point out the new features concerning the Servant
in 49:1-13.
4. How is the Servant described in 50 : 4-1 1 ?
5. Describe the Servant's character and sufferings
as portrayed in 52: 18 — 53: 12.
6. Who probably is the Servant of Jehovah?
7. Show how these prophecies concerning the Servant
have been fulfilled in Christ.
XIV. — The Future Glory of the People of God
(Chapters 58-66)
1. What is taught concerning fasting and Sabbath
observance ?
2. Mention some of the hindrances to Israel's salva
tion which Jehovah promises to remove.
3. Describe the future blessedness of Zion as depicted
in chapters 60-61.
4. What are the signs that Israel's salvation draweth
near? 5. Give an analysis of Israel's passionate prayer for
deliverance. 6. What is Jehovah's gracious response?
, 7. Show how the book of Isaiah begins and ends with
essentially the same general thoughts.
FAMILIAR PHRASES FROM ISAIAH
The whole head is sick and the whole heart faint (1 : 5).
Wise in their own eyes (5:21).
Woe is me (6: 5).
Here am I, send me (6:8).
A little child shall lead them (11:6).
The earth shall be full of the knowledge of the Lord,
as the waters cover the sea (11:9).
Blessed be Egypt (19: 25).
Watchman, what of the night (21 : 11) ?
Let us eat and drink; for to-morrow we die (22: 13).
A feast of fat things (25 : 6).
God will wipe away tears from off all faces (25 : 8).
Precept upon precept, line upon line (28: 10).
A covenant with death (28: 15).
A precious corner stone (28: 16).
Draw near to me with their lips but their heart is far
from me (29: 13).
Speak unto us smooth things (30: 10).
Bread of adversity and water of affliction (30: 20).
This is the way, walk ye in it (30: 21).
Ye shall have a song as in the night (30: 29).
As the shadow of a great rock in a weary land (32 : 2).
The heavens shall be rolled together as a scroll (34: 4).
The desert shall rejoice and blossom as the rose
(35:1). The lame man shall leap as an hart (35:. 6).
The wayfaring man though a fool shall not err therein
(35:8). Set thine house in order : for thou shalt die and not live
(38:1).
FAMILIAR PHRASES 169
All flesh is grass (40: 6).
As a drop of a bucket (40: 15).
He feedeth on ashes (44: 20).
World without end (45: 17).
Unto me every knee shall bow (45 : 28).
Even to old age and hoar hairs (46: 4).
In the furnace of affliction (48: 10).
Lick the dust (49: 23).
I set my face like a flint (50: 7).
Wax old as a garment (50: 9).
The rock whence ye are hewn and the hole whence ye
are digged (51: 1).
See eye to eye (52: 8).
As a root out of a dry ground, having no form or come
liness (53:2).
A man of sorrows (53: 3).
All we like sheep have gone astray (53: 6).
Brought as a lamb to the slaughter (53 : 7).
Lengthen thy cords and strengthen thy stakes (54: 2).
The mountains shall depart and the hills be removed
(54:10). No weapon that is formed against thee shall prosper
(54:17). Without money and without price (55: 1).
For my thoughts are not your thoughts (55: 8).
Like the troubled sea (57:20).
Make thy officers peace, and thine exactors righteous
ness (60:17).
The oil of joy for mourning and the garment of praise
for the spirit of heaviness (61 : 3).
The garments of salvation (61 : 10).
Beulahland (62:4).
Mighty to save (63: 1).
Trodden the winepress alone (63: 3).
170 THE BOOK OF ISAIAH
Rend the heavens and come down (64: 1).
We all do fade as a leaf (64: 6).
I am holier than thou (65 : 5).
The God of truth (65: 16). ,
Shall not labor in vain (65 : 23).
A nation shall be born in a day (66: 8).
Peace like a river (66: 12).
Their worm shall not die, neither shall their fire be
quenched (66: 24).
INDEX
Roman Numerals refer to Studies ; Italics to authors cited.
Ahaz 38, 79, 83
Ambrose ......... 15
Apocalypse 99, 105
Arabia .......... 93
Aristocracy, sins of 72
"Ascension of Isaiah" 24
Assyria 53, 114, 121
Atonement, day of . . . . . . .151
Augustine ......... 15
Babylon 89, 137
Barnes .......... 65
Ben-Sirach ......... 66
Bribery denounced 74
"Burdens" VIII
Burke .......... 15
Byron 123
Cheyne . . 51, 59, 64, 89
Chronology of prophecies IV
Chronological chart ....... 36
Chronological table ....... 44
Cobb 65, 89
Commentaries on Isaiah 24
Cornill 6*
Critical problem, see Isaiah
Cyrus ...••••¦•• XII
Damascus 91
Davidson 14, 59, 136, 147
Defiance of Jehovah 73
Delitzsch .... 21, 64, 90, 104, 114, 147, 156
"Destruction of Sennacherib" 122
172 INDEX
Dillmann ........ 23, 135
"Disciples" of Isaiah 20
Dissipation denounced ....... 73
Doderlein ......... 64
Douglas ......... 65
Driver 23, 59, 64
Drummond ......... 154
Drunkenness 74, 109
Duhm 13, 59, 64
Earthquake 20
Edom 93, 155
Egypt 92
Egyptian party . . . . . . . .112
Eichhorn ......... 64
Eliakim 95
Ethiopia 96
Ewald 64
Exile 131
Foreign alliances . . . . . . . 71, 94, 109
Forgiveness of Jehovah ....... 135
Formalism in religion ....... 110
Gehenna ......... 158
Gesenius ......... 64
Greed denounced ........ 73
Green .......... 65
Greg 64
Guthe 51, 64
Hackmann ........ 59, 64
Handel ......... 146
Hezekiah 24, 39, 41, XI
"Holy One of Israel" 14
Holy Spirit 156
Hoshea ......... 39
Hypocrisy ......... 73
INDEX
"Immanuel" .........
Isaiah: Life and Character, I; Period of, III; Name, 19;
Sons, 19; Wife, 20; Literary Genius, 23; Martyrdom,
23
Isaiah, Book of: Analysis, II; Chronology, IV; Critical
173 80
Problem, V; Unity of
Jerome .
Jotham .
Justin Martyr
Kirkpatriok .
Konig .
Koppe .
LachishLagarde Maher-shalal-hash-baz ManassehMartiMasses, sins of the
Menahem Merodach-B aladan
Mishna .
MoabNew Century Bible
Oehler .
OrelliPekah .
Philip PhilistiaPolitical conceit
Political entanglements
Prediction Prophecy or apocalypse
Pul
13,
14, 55
3724 59
59 64
2, 120 13
19, 81 24
60, 647437
40, 126 24 90 13
149 145
38, 79
148 9173
VII 132 99
37
174
INDEX
Rabshakeh ....
42, 120
Resurrection ....
. 102
Return from exile . . . .
84, 153
Review questions .
. XV
Rezin .....
38, 79
Rosenmiiller .
64
Sabbath observance
. 151
Salvation by faith . . . .
14
Samaria, fall of
40, 53
Sargon II ...
. 40, 52, 91, 120
Sennacherib ....
. 41, 43, 54, 120
"Servant of Jehovah" .
. 133, XIII
Shalmaneser IV . . . .
39, 91
Shear-j ashub . . . .
19, 79
Shebna .
95
Shiloh
81
Skinner .
59, 146
Smith, G. A. .
. 59, 64, 70, 119, 148
Social sins of Judah
VI
Songs of the redeemed .
. 101
Spurgeon . . . . .
. 146
Stade
64
Strachey .
65
Sun-dials . . . . .
124
Syro-Ephraimitic War .
. 38, 49, 79
Texts, great, of Isaiah .
83
Thirtle
65
Tiglath-pileser III . . .
37, 91
Tirhakah
42
Trypho
24
Tyre
95
Unbelief denounced
75
Unity of Isaiah, see Isaiah
Uzziah ......
35
INDEX 175
Vineyard of Jehovah 78, 103
Valeton 33
Vos 6S
War, sin of TO
Whitehouse 24> 69
Winckler fil> 89
"Woes" ** 109
Women, frivolous ....•••• 72
Zion triumphant ..... t .• W