Hierarchical Précis
Major Prophets
Isaiah
Isaiah’s name means “Yahweh is Salvation”
Isaiah,
the
son
of
Amoz
(not
Amos),
was
one
of
the
most
prominent
citizens
of
Jerusalem,
having
access
to
both
the
royal
and
priestly
leadership
of
the
nation
of
Judah.
Called
to
be
a
prophet
in
the
year
of
Uzziah's
death,
he
continue
to
minister
through
the
reigns
of
Jotham,
Ahaz
and
Hezekiah
of
Judah,
around
739
to
680
B.C.
For
about
20
years,
he
spoke
to
both
the
northern
kingdom
of
Israel
and
the
southern
kingdom
of
Judah.
After
Israel’s
fall
to
the
Assyrians
in
722
B.C.,
Isaiah
continued
to
prophesy
to
Judah
and
became a prime figure during Hezekiah’s reformation.
Also spoken of as a Messianic prophet, Isaiah reveals the full extent of God’s judgement and salvation.
Isaiah was a contemporary of Hosea and Micah.
Judgement
[Isa 1-39]
Messages of rebuke and promise
[Isa 1-5]
Judah
is
God’s
people,
but
they
are
riddled
with
physical
and
spiritual
sin;
corruption
and
sin
have
become
a
way
of
life
to
them.
Sacrifices
and
prayers
are
now
meaningless
to
the
extent
that
God
has
come
to
hate
them,
but
continues
to
encourage
repentance.
There
will
come
a
time
of
restoration
when
all
will
again
look
to
God.
When
the
Day
of
the
Lord
comes
there
will
be
a
judgement
of
Jerusalem
and
Judah.
Disaster
will
come
upon
the
wicked,
but
it
will
be
well
with
the
righteous
and
that
day
will
be
beautiful
and
glorious
for
the
remnant
in
Zion.
Isaiah
sings
a
song
of
a
vineyard
that
was
nurtured
with
love,
but
yielded
only
sour
grapes.
The
owner
of
the
vineyard
is
God,
and
the
vineyard
is
Israel.
This
song
is
followed
by
woes
against
all
the
wrongs
committed
by
the
‘sour
grapes’
who will eventually go into exile.
Isaiah’s calling
[Isa 6]
Isaiah
is
having
a
vision
of
the
throne
of
God
when
he
is
called
to
be
His
prophet
to
the
people,
to
encourage
them
to
return
to
God
and to warn them of the consequences of not doing so.
Prophecies occasioned by the Syrian and Israelite threat against Judah
[Isa 7-12]
King
Ahaz
of
Judah
defies
God
and
is
attacked
by
Syria
and
Israel.
Isaiah
is
sent
to
Ahaz
with
a
message
from
God
not
to
fear
the
threat
against
Judah
by
the
alliance.
Ahaz
is
invited
to
ask
for
anything
he
would
consider
to
be
a
sign
to
show
the
message
really
is
from
God,
but
he
refuses.
Nevertheless,
he
is
given
a
sign,
which
is
the
prophecy:
Behold,
a
virgin
shall
conceive,
and
bear
a
son,
and
shall
call
his
name
Immanuel.
However,
instead
of
relying
on
God,
Ahaz
turns
to
Assyria.
Isaiah’s
baby
sons’
names
form
part
of
the
prophecy
that
tells
of
Assyria
dealing
with
the
north,
then
advancing
into
Judah
until
Jerusalem
herself
is
surrounded.
The
prophecy
now
sweeps
us
into
the
future
and
the
birth
of
the
Messiah,
then
switches
back
to
the
present
with
Israel
condemned
for
her
arrogance
and
rebellion.
Assyria
is
used
as
God’s
instrument
of
judgement
and
the
invasion
begins
in
the
north.
Many
Israelites
are
taken
captive,
but
Assyria
herself
will
in
time
be
judged.
Yet
the
prophecy
tells
of
a
remnant
who
will
return
to
their
land.
We
read
of
the
future
again
and
the
coming
king
from
David’s
family
who
will
establish
the
perfect
kingdom
on
a
God-centred
earth.
In
that
day
there
will
be
songs
of joy for the people’s deliverance.
Judgement on the nations
[Isa 13-23]
God
warns
the
surrounding
nations
that
judgement
is
also
in
store
for
them.
Included
in
this
prophecy
of
judgement
are
Babylon
(here
we
read
an
account
of
Satan’s
fall),
Assyria,
Philistia,
Maob,
Aram,
Cush
(Ethiopia),
Egypt,
Edom
and
Tyre.
Jerusalem’s
destruction
is
also prophesied.
Final judgement and victory
[Isa 24-27]
The
time
will
come
when
the
whole
world
and
everyone
in
it
will
be
judged,
but
there
will
be
deliverance
and
blessing
for
the
faithful.
Praise will be given for the Lord’s sovereign care; Israel’s enemies will have been punished and her remnant restored.
Six woes
[Isa 28-33]
Six
woes
are
now
pronounced,
five
on
the
unfaithful
in
Israel
and
one
on
Assyria:
to
Samaria
(Ephraim)
and
to
Judah’s
leaders
who
mislead
the
people;
to
Jerusalem
who
will
be
besieged,
then
reprieved;
to
those
who
foolishly
rely
on
a
foreign
alliance;
to
an
obstinate
nation; to those who turn to Egypt instead of God; and to Assyria. Yet all the while there is hope for those trusting in God.
More prophecies of judgement and promise
[Isa 34-35]
Destruction will come to all the nations, avenging God’s people to whom blessings will be restored.
An historical transition from the Assyrian threat to the Babylonian exile
[Isa 36-39]
We
now
return
to
contemporary
events.
Sennacherib,
the
king
of
Assyria,
besieges
Jerusalem,
but
Isaiah
encourages
Hezekiah
not
to
surrender.
The
angel
of
the
Lord
intervenes
and
saves
Jerusalem,
killing
185,000
soldiers
in
one
night.
Sennacherib
withdraws
the
next
day
and
returns
to
Nineva.
Hezekiah
becomes
ill
and
is
near
to
death
when
he
calls
out
to
God
in
prayer,
to
which
God
responds
by
extending
his
life
by
fifteen
years.
When
Merodachbaladan,
son
of
Baladan
and
king
of
Babylon,
hears
that
Hezekiah
had
been
sick
and
recovered,
he
sends
gifts
celebrating
his
recovery.
In
an
act
of
pride,
Hezekiah
foolishly
shows
the
messengers
all
the
treasures
in
his
palace and storehouses. Isaiah is told of this, then in response predicts the Jews’ exile to Babylon.
The book of comfort
[Isa 40-66]
The
second
part
of
Isaiah’s
book,
chapters
40
to
66,
begins
Comfort,
comfort
my
people
and
is
sometimes
referred
to
as
‘The
book
of
comfort’.
The deliverance and restoration of Israel
[Isa 40-48]
Isaiah
has
a
message
of
comfort
for
the
people
now
in
captivity
in
Babylon:
God
will
come
as
promised;
He
is
the
sovereign
Lord
who
never
stops
caring
for
His
people;
He
is
forthright
in
dealing
with
the
nations,
but
always
loving
and
caring
to
His
own,
and
they
should
not be afraid; He will bring salvation to all mankind through Israel.
A
song
of
praise
is
now
offered.
However,
Israel
has
not
been
the
servant
God
intended
her
to
be
and
she
is
blind
and
deaf
to
the
signs
and
messages
given
her.
Despite
this,
and
the
punishment
the
people
must
suffer,
He
will
always
be
with
them,
is
eager
to
forgive
all
their
sins
and
will
restore
them.
Cyrus
will
be
God’s
instrument
to
begin
this
process.
He
will
defeat
Babylon
and
will
give
Israel their first opportunity to return to Jerusalem. The restoration of the remnant will then follow in two phases.
God’s servant and the redemption of God’s people
[Isa 49-55]
We
are
now
given
a
prophecy
of
Jesus
Christ,
called
as
the
servant
of
the
Lord,
rejected
by
the
Jews
and
to
be
a
light
to
the
Gentiles.
Despite
this
rejection,
God’s
people
will
be
preserved
and
gathered
again,
though
God
declares
Israel’s
problems
were
solely
due
to
her
own
iniquities.
(At
this
point
we
are
given
some
details
of
Jesus’
suffering
under
interrogation
by
the
Romans
(50:6).)
The
remnant
of
Israel
are
to
take
comfort
from
their
distant
history,
for
they
have
the
glorious
prospect
of
being
restored,
and
the
cup
of
the
Lord’s
wrath
they
had
tasted
will
be
tasted
by
their
enemies.
A
prophecy
is
given
of
Jesus’
suffering,
his
rejection,
crucifixion
and
resurrection
to
glory
as
intercessor
for
us
all.
Then
God’s
people
will
be
able
to
forget
the
shame
of
their
past
when,
with
compassion,
He
brings
about
the
future
glory
of
Zion.
All
people
of
all
nations
will
be
invited
to
call
on
the
Lord,
while
He
is
still
near
and
can
still
be
found,
to
share in His everlasting covenant. None will be excluded from the love of God and salvation if they follow and obey Him.
The
remaining
chapters
speak
of
Israel’s
shame
and
her
glory,
but
the
first
few
verses
of
chapter
56,
vs
1
to
8,
seem
best
attached
to
the
end
of
chapter
55:
God’s
salvation
will
be
available
to
all
who
hold
fast
to
the
covenant,
even
those
considered
by
others
to
be
least worthy.
The wicked of Israel are condemned
[Isa 56:9 to 57:21]
God’s
condemnation
is
specific
and
disturbing,
yet
interlaced
with
love
and
compassion.
The
nation
has
embraced
pagan
gods
and
their
rituals,
including
child
sacrifice;
their
observance
of
fasting
is
a
mockery
to
God;
they
are
riddled
with
sin
and
their
very
lifestyle
is
sinful.
Irreverent fasting
[Isa 58]
Israel’s
fasting
has
become
superficial
and
has
lost
sight
of
its
true
purpose.
If
they
return
to
fasting
as
it
should
be,
and
take
a
delight
in the Sabbath, then once again they will find joy in the Lord.
Israel’s shame; Israel’s glory
[Isa 59-62]
Israel’s
iniquities
are
great
and
separate
her
from
God.
Only
confession
can
pave
the
way
for
redemption.
Redemption
will
be
available
to all through the Redeemer in time to come, when there will be a new and everlasting covenant.
We
now
have
a
vision
of
Israel’s
glory
and
rich
splendour
when
God
delivers
her
from
her
lowly
state.
The
year
of
the
Lord’s
favour
(quoted
by
Jesus
when
handed
a
scroll
of
Isaiah
to
read
in
the
synagogue)
and
the
day
of
vengeance
will
come;
then
Israel
will
be
called ‘priests of the Lord’.
A vision of the avenger and Isaiah’s prayer
[Isa 63-64]
A
vision
of
Christ
as
the
avenger
is
described,
followed
by
a
prayer
offered
by
Isaiah,
recalling
God’s
love
for
Israel
through
the
ages
and crying out for their divine deliverance.
God’s response
[Isa 65-66]
Finally, we have God’s response: Judgement and salvation and a new heaven and a new earth, not just for Israel, but for all nations.