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Introduction

The opening verse of this great book gives us information concerning the prophet Isaiah and the period covered by his official ministry. "The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah." Of his personal history we know but little. Jewish tradition claims that he was related to King Uzziah. That he must have come from a prominent family may be gathered from the fact that he had ready access into the presence of the kings of Judah, Ahaz and Hezekiah, and probably also the others. That he was married we learn from the book. He had two sons which bore prophetic names. The one was Shear-Jashub (a remnant shall return), prophetically indicating that God would leave a remnant of His people. The second son was Maher-shalal-hash-baz, which means "hasting to the spoil, hurrying to the prey," prophetic of the coming and threatening invasion of Assyria.
Nothing else is said of his personal history in the book which bears his name nor do we find anything about his death. There is a trustworthy tradition that he lived during the reign of Manasseh, also that he suffered martyrdom, because he reproved the vices and idolatries rampant during the reign of that wicked king. This tradition says that the mode of his death was by being sawn asunder. (See Hebrews 11:37 which, in case this tradition is true, would apply to Isaiah.) Josephus, the great Jewish historian, speaks of the cruel persecutions under the reign of Manasseh in the following words: "He barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew some of them, till Jerusalem was overflowed with blood."

The Times of Isaiah 

 

Isaiah lived during the eighth century before Christ. This is fully confirmed by the chronology of the kings of Judah mentioned in the first verse of the book. To understand fully the prophecies which he made in the name of Jehovah, a good knowledge of the times in which he lived and acted as Jehovahs mouthpiece is eminently necessary. We shall enter into it a little more fully to help the student of this book.
Isaiah must have lived to a very old age, for it is quite certain that for fully seventy years he exercised his God-given office. Two hundred and forty years before Isaiah the kingdom of Israel had been divided, after Solomons apostasy. The glory had departed from both the kingdom of Israel or Samaria (also called Ephraim), and the kingdom of Judah. Both had been greatly affected by civil wars and conflicts with other nations. The kingdom of Israel sunk deeper and deeper, ruled over by a number of depraved kings, who plunged the people into the grossest idolatries with the accompanying immoralities, so that Gods righteous judgment fell upon it first. During the prophetic ministry of our prophet the judgment fell on the ten tribe kingdom of Israel. About the year 736 B.C., Tiglath-Pileser, the Assyrian king, had killed Rezin, the king of Damascus, with whom Pekah the king of Samaria had made an alliance. Tiglath-Pileser then invaded the northern kingdom of Israel, took many cities in Gilead and Galilee and carried the inhabitants into his own country. (See 2 Kings 16:5-9; Amos 1:5, etc.) This was the first captivity of Israel. The rest of the inhabitants of Samaria, the kingdom of the ten tribes, were carried away by the successor of Tiglath-Pileser, that is Shalamaneser. (Read about this in 2 Kings 17:3-18, 1 Chronicles 5:26, and Hosea 8:16). Now, Isaiahs home was in Jerusalem, the capital of the kingdom of Judah, and he witnessed from there the calamity which had come upon the ten tribes.
Isaiah began his ministry under the reign of Uzziah. He was a good king, a worshipper of the Lord, yet he did not remove the places of idolatrous worship. He had a sad end (2 Kings 15:1-5). He is also called Azariah. Chapter 6 in Isaiah tells us that he had his great vision in the year when this king died of leprosy. The son of Uzziah, Jotham, reigned in his stead. He did not trouble himself about the high places and the idolatrous groves, and the condition of the nation was that of corruption (2 Kings 15:32-26). He built cities, castles and towns; he prepared for war in time of peace. The ancient Assyria had seen its end with Sardanapulus and in its place arose the two kingdoms of Assyria and Babylonia. Babylonia soon took the lead and Assyria was joined to the Chaldean monarchy. The dissolution of the great Assyrian monarchy took place during the reign of Jotham, yet we have not evidence that Isaiah uttered a definite prophecy during the reign of Jotham. He probably did, but we cannot locate it in the book.
Then came Ahaz, the twelfth king of Judah. He was an ungodly ruler and his reign was marked by disaster. (See 2 Chronicles 28; 2 Kings 16.) In idolatry such as burning incense in the valley of Hinnom, and burning his children in the fire of idol worship, he was as wicked, or almost so, as his grandson Manasseh. As a punishment the Lord sent the kings of Syria and Samaria against him. In one day Pekah the king of Syria killed a large number of Jews and took 200,000 captive. They were only saved from deportation by the intercession of the prophet Obed. The full record of this is found in 2 Chronicles 28. Then Ahaz trembled before this strong alliance and resolved in calling in the aid of the Assyrian.
It was at that time that prophet and king met at the waterworks as recorded in chapter 7. The prophet assured the wicked monarch that Jerusalem had nothing to fear from Syria and Samaria, that Jehovah would protect Jerusalem. He urged Ahaz to ask a sign, which he refused to do. Then the Lord gave him a sign, that of the virgin who should conceive and bring forth a son and call his name Emmanuel. It is a prediction concerning the virgin birth of Israels Redeemer King, the Son of God. The thought is this; How can Jerusalem and Judah perish as long as He, the Messiah, Davids Son and Davids Lord, has not come? Isaiah also told the king that the menace then threatening would be speedily removed, but that his alliance with the Assyrian would bring disaster. But Ahaz, though he saw a fulfillment of the prophecy concerning the kings of Syria and Samaria, did not heed the warning. When an invasion of the Edomites and Philistines threatened (2 Chronicles 28:17, etc.), he turned again to his old ally, the king of Assyria. He made him costly presents. Tiglath-Pileser, as already stated above, conquered the kings of Syria and Samaria. Ahaz visited his heathen friend and ally in Damascus, and when he saw there a beautiful altar, he sent a model of it to Urijah, the priest, in Jerusalem, who constructed one like it, and afterward Ahaz used it to commit idolatry and all the abominations which go with it. (See 2 Kings 16.) But the prophecy about disaster through the Assyrian king was not fulfilled during the lifetime of this wicked king. It came with Sennacheribs invasion during the reign of the next king Hezekiah. He invaded the land but could not touch Jerusalem.
Hezekiah, the son of Ahaz, was the very opposite to his wicked father. He was one of the most godly kings which occupied the throne of David. He started in with overturning the altars of idolatry and cutting down the groves where his predecessors had permitted the wicked religious ceremonies of heathendom. Then the temple was renovated. He also destroyed the brazen serpent which Moses long ago had made, and which had been preserved as an object of idolatry, much as ritualistic Christendom worships the literal cross of wood or metal. He restored furthermore the observance of Passover. After his successful war with the Philistines, he decided to cast off the yoke of the Assyrian by not paying the tribute which his father Ahaz had promised to pay. Then Sennacherib advanced with a large army and spread ruin in every direction. Hezekiah fortified Jerusalem and prepared for a siege (2 Chronicles 22:1-8). Then he sent ambassadors to the Assyrian and sued for peace. Sennacherib demanded a large sum of money and gave him assurance that the army would be withdrawn (2 Kings 18:13-15). Hezekiah agreed and stripped even the temple of its treasures to pay the vast sum. Then Sennacherib went down to Egypt but was defeated by Tirhaka, king of Ethiopia. Maddened by the defeat he approached Jerusalem again, and sent messengers from Lachish and demanded its surrender. Hezekiah then spread the whole matter before the Lord, in the house of the LORD, and received the answer that the city was safe. Isaiahs ministry in all this is found in the historical portion of his book. When Sennacherib dared to advance towards the city, the angel of the Lord slew 185,000 of his men in one night. It must be remembered that a large portion of the prophecies of Isaiah up to chapter 39 are occupied with these events, and can only be rightly understood in the light of the history of Judah of that period.

Concerning the Authorship of Isaiah

 

We have stated before that according to Jewish tradition Isaiah perished by the hands of wicked men by being sawn asunder. Equally wicked men have "sawn him asunder" in a different way. We mean the so-called "higher or destructive critics." Did Isaiah really write this book? Could it be the work of one man? Are there not evidences of a composite authorship? These and other questions have been raised, and their answers given by men whose boast is of superior scholarship, of greater knowledge than the knowledge of the past generations; men who blasphemously assert that their finite brains have absorbed more knowledge in these matters than the infinite Lord of Glory, the Lord Jesus Christ, possessed in the days of His dwelling on earth.
For some 2,500 years no one ever thought of even suggesting that Isaiah did not write the book which bears his name. The criticism of this book and the denial of this great prophet being the sole author of it is a very modern thing. It started with a man by the name of Koppe, who attacked, in 1780, the genuineness of chapter 1. He was followed by another theologian who expressed doubt as the Isaiah being the author of chapters 40-66, generally called the second part of Isaiah. Rosenmureller, the notorious Eichorn, the Hebraist Gesenius, Ewald and others took a hand in it in sawing Isaiah asunder, each questioning certain portions of the book. The great Leipzig professor, Franz Delitzsch, also joined the band of "scientific butchers," and declared that the second part of Isaiah is of post-exilic authorship. This was done by him in 1889, and after this with the year 1890 a veritable flood of criticism set in, led, by Canon Driver, George Adam Smith, Duhm, Stade, Hackman, Comill, Cheyne and many others. Their infidel discoveries have been readily accepted in this country and are now being taught in Methodist colleges, in the Union Theological Seminary of New York, the Chicago University, in Baptist, Presbyterian and other denominational institutions. But let it be said that there are also scholars just as mature as these critics who stand up for the Isaiahan authorship of the whole book. We mention Stier, Weber, Strachey, Naegelsbach, Barnes, Bodenkamp, Cobb, Benjamin Douglass, Green, Thirtle, and many others.
The critics have invented a Deutero-Isaiah, that is a second Isaiah, who should have written the second part. Then another set of "scholars" with their scientific microscope discovered that this Deutero-Isaiah could not have written everything of this second part; that there was a third, or Trito-isaiah, who wrote chapters 55-66. They also found out with their scholarship that parts were written in Babylon, and other parts in Palestine. They are still at it, "sawing Isaiah asunder." To mention their methods, their hair-splittings, their philological objections and their claims would fill pages, and we would, if we were to follow it, oblige our readers to examine the inventions of the natural, darkened heart of man, which does not believe in God. There are 1,292 verses in the book of Isaiah. Out of these the ultra critics allow 262 verses to be genuine and the rest, 1,030 verses, are rejected by them.
We repeat here what we say in the studies of Isaiah at the close of our analysis and annotations.
But what does all this mean? It is a denial of what is written in the first verse of this book, "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz and Hezekiah." And if several men wrote this book, if part was written during the Babylonian captivity and other parts added after the captivity, then this statement with which the book begins is untrue. This first verse assures us that the book is a whole, that all we find in it is the vision of one man. To deny this breaks down the truthfulness of the book and reduces it to the level of common literature. This is what the critics have done. But the book of Isaiah is quoted in the New Testament. The Jews always believed this book to have been written by Isaiah. They held this belief when our Lord was on the earth. He Himself read in the synagogue of Nazareth from chapter 61 which critics deny to be the writing of Isaiah. Quotations from Isaiah are frequently found in different parts of the New Testament. Twenty-one times we read of Isaiah and his words in the New Testament. The phrases used are the following: "Spoken by the prophet Esaias;" "Fulfilled which was spoken by Esaias;" "Well did Esaias prophesy;" "In the book of the words of Esaias;" "As said the prophet;" "These things said Esaias;" "Well spake the Holy Spirit by Esaias," "Esaias also saith;" "Esaias saith." This is evidence enough that the Lord and the Holy Spirit through the evangelists and the Apostle Paul set their seal to this uncontradicted and unanimous belief that Isaiah wrote this book. The critics by their methods impeach the testimony of the Lord Himself or charge the infallible Lord of Glory to have been limited in His knowledge and that He acquiesced in the current traditional belief of the Jewish people, knowing better Himself.
All the arguments of the critics are disproven by the book itself. One only needs to study this book and the careful study will bring out the unanswerable fact of the unity of the book of Isaiah. Only one person could have written such a book and that person did not write it by himself, but was the mouthpiece of Jehovah. This is the conclusion of an intelligent and spiritual study of the book itself. The silly and arbitrary restrictions the critics make, that Isaiah could not have written certain passages, because it was beyond his horizon, or that he could not have mentioned Cyrus, the Persian king, by name, over 150 years before he was born,
springs from the subtle infidelity which is at the bottom of the destructive criticism, which denies the supernatural altogether.

The Message of Isaiah

 

The name Isaiah means "Jehovah saves" or "Jehovah is salvation." He has well been called the evangelical prophet. There are more direct quotations as well as indirect allusions to this great book in the New Testament than from any other prophetic book. Josephus relates that Cyrus, the Persian king, was greatly moved by the reading of the book of Isaiah, one of the evidences, that Isaiah was not compiled after the exile. In the passage where Josephus speaks of the edict issued by Cyrus permitting the Jews to return, he says: "This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies; for this prophet has said that God had spoken thus to him in a secret vision,My will is that Cyrus, whom I have appointed to be king over many and great nations, send back My people to their own land, and build My temple. This was foretold by Isaiah 140 years before the temple was demolished. Accordingly, when Cyrus read this and admired the divine power, an earnest desire and ambition came upon him to fulfill what was so written." The early church held Isaiah in great esteem and recognized its great message. When Augustine had been converted he asked Ambrose which book he would advise him to study first. Ambrose told him, "The prophecies of Isaiah." All the great men of God, the instruments of the Spirit of God like Luther, Calvin, Knox and others acknowledged the greatness of this book and its message.
What Peter says as to the contents of the writings of the prophets of God is more true of Isaiah than of any of the other prophetic books except the Psalms. "The Suffering of Christ and the glory that should follow." Isaiahs message reveals the Redeemer and King of Israel. He is the "Holy One of Israel " mentioned by this title twenty-five times. The Redeemer of Israel is Jehovah the Creator. He announced His virgin birth, the child to be born of the virgin, the Son given, and reveals the titles of that Son (9:6). He describes Him in His lowliness, His tenderness, His miracles, as the servant of Jehovah, and above all as the sin-bearer in that wonderful fifty-third chapter. But how much more Isaiah was permitted to reveal of His glory. He pictures in prophetic vision that kingdom which is yet to come, and which will come with the return of our Saviour-Lord. The details of His coming, His glory and His kingdom are unfolded in the special lecture on this subject which the reader finds with the other lectures at the close of the annotations.
Another great message is the predictions of future glories for and blessings for Israel, Jerusalem and the nations. These have been grouped by us in the third lecture on Isaiah under the following heads: (1) Israels Restoration to their Land, (2) Israels Spiritual Blessings, (3) The Blessings for the Land, (4) The Future of Jerusalem, (5) The Future Blessings of the Nations, (6) The Blessings for all Creation.

The Division and Scope of Isaiah 

 

The book is an organic whole which proves that it can never be the piecemeal work of a number of men who assumed the name of Isaiah. That the language of the second part differs so much from the style of the first is no argument against the unity of the book at all. The style changes according to the character of the prophecy. "His style is suited to the subject and changeth with it. In his denunciations and threatenings, he is earnest and vehement; in his consolations, he is mild and insinuating. He so lives in the events he describes that the future becomes to him as the past and present" (Hengstenberg). If we believe that Isaiah was but the mouthpiece of Jehovah, that he wrote under the guidance and direction of the Holy Spirit, as He moved him and put the words into his pen, all difficulties disappear. But as we have already stated the scope of the book is conclusive evidence of both, the inspiration of the book and its Isaiahic authorship.
There are two great sections first of all. The one, chapters 1-35, contains the earlier prophecies. Chapters 40-66 the later prophecies. Between these two portions is a historical parenthesis contained in chapters 36-39.
in the earlier prophecies judgments are announced upon Jerusalem, Judah and upon nations, while blessings of the future are also given, but they take a secondary place. In the later prophecies we likewise read of judgments but the major portion reveals the glories and blessings of the future.
In the earlier prophecies the Assyrian invasion as it took place is announced, giving at the same time a prophetic forecast of a future invasion from the north in the time of the end. In the later prophecies the Assyrian is no longer mentioned. The Babylonian captivity announced in the thirty-ninth chapter is seen by the prophet as past and he predicts the return and beyond that the return of the remnant from the greater dispersion and the final glory of the kingdom with the coming of the King.
We shall now give the scope and division of these books.
 
I. THE EARLIER PROPHECIES (1-35)

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

Each section of the earlier prophecies foretells great judgments but each section ends with the vision of a regathered and restored people.
THE HISTORICAL PARENTHESIS (36-39)
II. THE LATER PROPHECIES (40-66)

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

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

Analysis and Annotations

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

I. THE EARLIER PROPHECIES (1-35)

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

CHAPTER 1: Jehovahs Case Against Judah and the Promise Of Restoration

The title of the book and contents (1:1)
The moral and religious decline of the nations (1:2-15)
Jehovahs exhortation and appeal (1:16-20)
The result of obstinate refusal (1:21-24)
The promise of restoration (1: 25-31)

The promised restoration of Jerusalem is still future. The "afterward" when the earthly Jerusalem is to be called "The City of Righteousness " refers to the second coming of Christ. Compare with Jeremiah 33:14-26.
CHAPTER 2: Zions Future Glory and the Day of Jehovah

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

The vision of verses 1-4 is altogether future. When Israel is converted and in possession of the land, when once more a house of Jehovah will stand in Israels land, then this great prediction will be fulfilled. Compare with Micah 4:1-5. The Day of the Lord (Jehovah) is the day of His visible manifestation to deal with the earth in judgment. Compare with Isaiah 24, etc., Zephaniah 1.
CHAPTER 3: Judgments upon the Rulers and the Daughters Of Zion

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

This chapter describes the corrupt conditions among the professing people of God in Isaiahs day. A similar corruption and worldliness prevailing in our age demands divine judgment.
CHAPTER 4: Zions Future Cleansing and Glory

Israel regathered and cleansed (4:2-4)
Jehovahs visible glory revealed (4:5-6)
The Branch of the Lord (Jehovah) is the Lord Jesus Christ. After judgment has been executed cleansing is promised and glory is established on Mount Zion.

CHAPTER 5: The Song of the Vineyard and the Six Woes

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

Compare the song of the vineyard with Matthew 21:33-44. The wild grapes of Israel fully correspond to the wild grapes of nominal Christendom. "If God spared not the natural branches, take heed lest He also spare not thee" (Rom. 11:21).
CHAPTER 6: The Prophets Vision and New Commission

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

Note the eight steps: vision, conversion, self-judgment, cleansing, self-surrender, communion, commission, intercession. This vision is the glory of Christ (John 12:41). The fulfillment of the hardening judgment of the nation, the blinding of their eyes did not set in completely in Isaiahs day. Study carefully Matt. 13:14-15; John 12:39-41; Acts 28:25-27. However, Israels blindness is not permanent.
CHAPTER 7: The Prophet before King Ahaz

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

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

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

The names are significant. Isaiah heard the word "Maher-shalal-hash-baz," and then is told to call his newborn son by this name. The name means "swift for spoil, hasty for prey." Isaiahs other son was named "Shear-Jashub," which means "a remnant shall return." The names of the sure witnesses are equally full of meaning. Urijah (Jehovah is light), Zechariah (Jehovah remembers), and Jeberechiah (Blessed of Jehovah).
Verses 14 and 15 are deeply interesting. It is the rejection of Immanuel, Christ. Compare with chapter 28:16 and read the following passages: Luke 2:34, 20:18; Matthew 21:44; Rom. 9:32, 33; 1 Pet. 2:8.
Also note the quotation of verse 18 in Hebrews 2:13. The great distress is a description of what awaits apostate Israel.
CHAPTER 9: The Message of Hope Concerning Israels Future and the Impending Judgments

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

Matthew 4:12-16 quotes the opening verses of this chapter. This applies to His double advent. The first and second coming of the Lord are wonderfully blended together in verses 6-7. The nation in impenitence and Gods wrath against them has had its past and present fulfillment. It is not yet exhausted. It looks forward to the coming day of wrath.
CHAPTER 10: The Assyrian, His invasion of Immanuels land, and His end
The first four verses belong to the preceding chapter.

A description of the Assyrian enemy (10:5-11)
The overthrow of his army announced (10:12-15)
The punishment (10:16-19)
The return of the remnant (10:20-23)
The faithful remnant comforted (10:24-27)
The Assyrians march against Jerusalem (10:28-32)
Jehovahs intervention (10:33-34)

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

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

It is a great vision of the future which this chapter unfolds. The critics deny that the blessed Person mentioned in the opening verses is our Lord Jesus. They think Hezekiah or Josiah is meant. 2 Thess. 2:8 shows that it is our Lord. Link verses 1-5 with chapter 9:6-7. Again His coming in humiliation and His coming in exaltation are here interwoven. We behold His reign in righteousness. Verses 6-10 need not to be spiritualized, as it is so often done. Romans tells us (8:18-23) that a literal groaning creation, travailing together in pain until now, will be delivered of its groans and curses. The hour of deliverance strikes with the "manifestation of the Sons of God." However, this manifestation does not take place till the Lord is manifested the second time. In the coming kingdom to be established on earth and ruled over by the King from above, creation will be put back into its original condition.
Israels regathering will be from a worldwide dispersion. It will be "the second time." It does not and cannot mean the return from Babylon, but the return from their present exile of almost 2,000 years.
CHAPTER 12: Israels Salvation Hymn

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

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

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

CHAPTER 13: The Burden of Babylon

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

The great judgments announced in this part of Isaiah were only partially fulfilled in the past. The great B

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