Book overview of Isaiah
Book Summary of Isaiah
This summary of the book of Isaiah provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Isaiah.
Position in the Hebrew Bible
In the Hebrew Bible the book of Isaiah initiates a division called the Latter Prophets (for the Former Prophets see Introduction to Joshua: Title and Theological Theme), including also Jeremiah, Ezekiel and the Twelve Minor Prophets (so called because of their small size by comparison with the major prophetic books of Isaiah, Jeremiah and Ezekiel, and not at all suggesting that they are of minor importance; see essay, p. 1341). Thus Isaiah occupies pride of place among the Latter Prophets. This is fitting since he is sometimes referred to as the prince of the prophets.
Author
Isaiah son of Amoz is often thought of as the greatest of the writing prophets. His name means "The Lord saves." He was a contemporary of Amos, Hosea and Micah, beginning his ministry in 740 b.c., the year King Uzziah died (see note on Isa 6:1). According to an unsubstantiated Jewish tradition (The Ascension of Isaiah), he was sawed in half during the reign of Manasseh (cf. Heb 11:37). Isaiah was married and had at least two sons, Shear-Jashub (Isa 7:3) and Maher-Shalal-Hash-Baz (Isa 8:3). He probably spent most of his life in Jerusalem, enjoying his greatest influence under King Hezekiah (see Isa 37:1-2). Isaiah is also credited with writing a history of the reign of King Uzziah (2Ch 26:22).
Many scholars today challenge the claim that Isaiah wrote the entire book that bears his name. Yet his is the only name attached to it (see Isa 1:1; 2:1; 13:1). The strongest argument for the unity of Isaiah is the expression "the Holy One of Israel," a title for God that occurs 12 times in chs. 1-39 and 14 times in chs. 40-66. Outside Isaiah it appears in the OT only 6 times. There are other striking verbal parallels between chs. 1-39 and chs. 40-66. Compare the following verses:
Isa 1:2
Isa 66:24
Isa 1:5-6
Isa 53:4-5
Isa 5:27
Isa 40:30
Isa 6:1
Isa 52:13; Isa 57:15
Isa 6:11-12
Isa 62:4
Isa 11:1
Isa 53:2
Isa 11:6-9
Isa 65:25
Isa 11:12
Isa 49:22
Isa 35:10
Isa 51:11
Altogether, there are at least 25 Hebrew words or forms found in Isaiah (i.e., in both major divisions of the book) that occur in no other prophetic writing.
Isaiah's use of fire as a figure of punishment (see Isa 1:31; 10:17; 26:11; 33:11-14; 34:9-10; 66:24), his references to the "holy mountain" of Jerusalem (see note on Isa 2:2-4) and his mention of the highway to Jerusalem (see note on Isa 11:16) are themes that recur throughout the book.
The structure of Isaiah also argues for its unity. Chs. 36-39 constitute a historical interlude, which concludes chs. 1-35 and introduces chs. 40-66 (see note on Isa 36:1).
Several NT verses refer to the prophet Isaiah in connection with various parts of the book: Mt 12:17-21; (Isa 42:1-4); Mt 3:3 and Lk 3:4 (Isa 40:3); Ro 10:16,20 (Isa 53:1; 65:1); see especially Jn 12:38-41 (Isa 53:1;6:10).
Date
Most of the events referred to in chs. 1-39 occurred during Isaiah's ministry (see Isa 6:1; 14:28; 36:1), so these chapters may have been completed not long after 701 b.c., the year the Assyrian army was destroyed (see note on 10:16). The prophet lived until at least 681 (see note on Isa 37:28) and may have written chs. 40-66 during his later years. In his message to the exiles of the sixth century b.c., Isaiah was projected into the future, just as Ezekiel was in Ezk 40-48.
Background
Isaiah wrote during the stormy period marking the expansion of the Assyrian empire and the decline of Israel. Under King Tiglath-Pileser III (745-727 b.c.) the Assyrians swept westward into Aram (Syria) and Canaan. About 733 the kings of Aram and Israel tried to pressure Ahaz king of Judah into joining a coalition against Assyria. Ahaz chose instead to ask Tiglath-Pileser for help, a decision condemned by Isaiah (see note on Isa 7:1). Assyria did assist Judah and conquered the northern kingdom in 722-721. This made Judah even more vulnerable, and in 701 King Sennacherib of Assyria threatened Jerusalem itself (see Isa 36:1 and note). The godly King Hezekiah prayed earnestly, and Isaiah predicted that God would force the Assyrians to withdraw from the city (Isa 37:6-7).
Nevertheless Isaiah warned Judah that her sin would bring captivity at the hands of Babylon. The visit of the Babylonian king's envoys to Hezekiah set the stage for this prediction (see Isa 39:1,6 and notes). Although the fall of Jerusalem would not take place until 586 b.c., Isaiah assumes the destruction of Judah and proceeds to predict the restoration of the people from captivity (see Isa 40:2-3 and notes). God would redeem his people from Babylon just as he rescued them from Egypt (see notes on Isa 35:9; 41:14). Isaiah predicts the rise of Cyrus the Persian, who would unite the Medes and Persians and conquer Babylon in 539 (see Isa 41:2 and note). The decree of Cyrus would allow the Jews to return home in 538/537, a deliverance that prefigured the greater salvation from sin through Christ (see Isa 52:7 and note).
Themes and Theology
Isaiah is a book that unveils the full dimensions of God's judgment and salvation. God is "the Holy One of Israel" (see Isa 1:4; 6:1 and notes) who must punish his rebellious people (Isa 1:2) but will afterward redeem them (Isa 41:14,16). Israel is a nation blind and deaf (Isa 6:9-10; 42:7), a vineyard that will be trampled (Isa 5:1-7), a people devoid of justice or righteousness (Isa 5:7; 10:1-2). The awful judgment that will be unleashed upon Israel and all the nations that defy God is called "the day of the Lord." Although Israel has a foretaste of that day (Isa 5:30; 42:25), the nations bear its full power (see Isa 2:11,17,20 and note). It is a day associated in the NT with Christ's second coming and the accompanying judgment (see Isa 24:1,21; 34:1-2 and notes). Throughout the book, God's judgment is referred to as "fire" (see Isa 1:31; 30:33 and notes). He is the "Sovereign Lord" (see note on Isa 25:8), far above all nations and rulers (Isa 40:15-24).
Yet God will have compassion on his people (Isa 14:1-2) and will rescue them from both political and spiritual oppression. Their restoration is like a new exodus (Isa 43:2,16-19; 52:10-12) as God redeems them (see Isa 35:9; 41:14 and notes) and saves them (see Isa 43:3; 49:8 and notes). Israel's mighty Creator (Isa 40:21-22;48:13) will make streams spring up in the desert (Isa 32:2) as he graciously leads them home. The theme of a highway for the return of exiles is a prominent one (see Isa 11:16; 40:3 and notes) in both major parts of the book. The Lord raises a banner to summon the nations to bring Israel home (see Isa 5:26 and note).
Peace and safety mark this new Messianic age (Isa 11:6-9). A king descended from David will reign in righteousness (Isa 9:7; 32:1), and all nations will stream to the holy mountain of Jerusalem (see Isa 2:2-4 and note). God's people will no longer be oppressed by wicked rulers (Isa 11:14; 45:14), and Jerusalem will truly be the "City of the Lord" (Isa 60:14).
The Lord calls the Messianic King "my servant" in chs. 42-53, a term also applied to Israel as a nation (seeIsa 41:8-9; 42:1 and notes). It is through the suffering of the servant that salvation in its fullest sense is achieved. Cyrus was God's instrument to deliver Israel from Babylon (Isa 41:2), but Christ delivered humankind from the prison of sin (Isa 52:13; 53:12) he became a "light for the Gentiles" (Isa 42:6), so that those nations that faced judgment (chs. 13-23) could find salvation (Isa 55:4-5). These Gentiles also became "servants of the Lord" (see Isa 54:17 and note).
The Lord's kingdom on earth, with its righteous Ruler and his righteous subjects, is the goal toward which the book of Isaiah steadily moves. The restored earth and the restored people will then conform to the divine ideal, and all will result in the praise and glory of the Holy One of Israel for what he has accomplished.
Literary Features
Isaiah contains both prose and poetry; the beauty of its poetry is unsurpassed in the OT. The main prose material is found in chs. 36-39, the historical interlude that unites the two parts of the book (see Author). The poetic material includes a series of oracles in chs. 13-23. A taunting song against the king of Babylon is found in Isa 14:4-23. Chs. 24-27 comprise an apocalyptic section stressing the last days (see note on Isa 24:1; 27:13). A wisdom poem is found in Isa 28:23-29 (also cf. Isa 32:5-8). The song of the vineyard (Isa 5:1-7) begins as a love song as Isaiah describes God's relationship with Israel. Hymns of praise are given in Isa 12:1-6 and Isa 38:10-20, and a national lament occurs in Isa 63:7; 64:12. The poetry is indeed rich and varied, as is the prophet's vocabulary (he uses a larger vocabulary of Hebrew words than any other OT writer).
One of Isaiah's favorite techniques is personification. The sun and moon are ashamed (Isa 24:23), while the desert and parched land rejoice (see Isa 35:1 and note) and the mountains and forests burst into song (Isa 44:23). The trees "clap their hands" (Isa 55:12). A favorite figure is the vineyard, which represents Israel (Isa 5:7). Treading the winepress is a picture of judgment (see Isa 63:3 and note), and to drink God's "cup of wrath" is to stagger under his punishment (see Isa 51:17 and note). Isaiah uses the name "Rock" to describe God (Isa 17:10), and animals such as Leviathan and Rahab represent nations (see Isa 27:1; 30:7; 51:9).
The power of Isaiah's imagery is seen in Isa 30:27-33, and he makes full use of sarcasm in his denunciation of idols in Isa 44:9-20. A forceful example of wordplay appears in Isa 5:7 (see note there), and one finds inversion in Isa 6:10 (see note there; see also note on Isa 16:7) and alliteration and assonance in Isa 24:16-17 (see note there). The "overwhelming scourge" of Isa 28:15,18 is an illustration of mixed metaphor.
Isaiah often alludes to earlier events in Israel's history, especially the exodus from Egypt. The crossing of the Red Sea forms the background for Isa 11:15 and Isa 43:2,16-17, and other allusions occur in Isa 4:5-6; 31:5;37:36 (see notes on these verses). The overthrow of Sodom and Gomorrah is referred to in Isa 1:9, and Gideon's victory over Midian is mentioned in Isa 9:4; 10:26 (see also Isa 28:21). Several times Isaiah draws upon the song of Moses in Dt 32 (compare Isa 1:2 with Dt 32:1; 30:17 with Dt 32:30; and Isa 43:11,13 with Dt 32:39). Isaiah, like Moses, called the nation to repentance and to faith in a holy, all-powerful God. See also note on Isa 49:8.
The refrain in Isa 48:22 and Isa 57:21 divides the last 27 chapters into three sections of nine chapters each (Isa 40-48; 49-57; 58-66; see Outline).
Outline
Part 1: The Book of Judgment (chs. 1-39)
Messages of Rebuke and Promise (ch. 1-6)
Introduction: Charges against Judah for Breaking the Covenant (ch. 1)
The Future Discipline and Glory of Judah and Jerusalem (chs. 2-4)
Jerusalem's future blessings (Isa 2:1-5)
The Lord's discipline of Judah (Isa 2:6; 4:1)
The restoration of Zion (Isa 4:2-6)
The Nation's Judgment and Exile (ch. 5)
Isaiah's Unique Commission (ch. 6)
Prophecies Occasioned by the Aramean and Israelite Threat against Judah (chs. 7-12)
Ahaz Warned Not to Fear the Aramean and Israelite Alliance (ch. 7)
Isaiah's Son and David's Son (Isa 8:1; 9:7)
Judgment against Israel (Isa 9:8; 10:4)
The Assyrian Empire and the Davidic Kingdom (Isa 10:5; 12:6)
The destruction of Assyria (Isa 10:5-34)
The establishment of the Davidic king and his kingdom (ch. 11)
Songs of joy for deliverance (ch. 12)
Judgment against the Nations (chs. 13-23)
Against Assyria and Its Ruler (Isa 13:1; 14:27)
Against Philistia (Isa 14:28-32)
Against Moab (chs. 15-16)
Against Aram and Israel (ch. 17)
Against Cush (ch. 18)
Against Egypt and Cush (chs. 19-20)
Against Babylon (Isa 21:1-10)
Against Dumah (Edom) (Isa 21:11-12)
Against Arabia (Isa 21:13-17)
Against the Valley of Vision (Jerusalem) (ch. 22)
Against Tyre (ch. 23)
Judgment and Promise (the Lord's Kingdom) (chs. 24-27)
Universal Judgments for Universal Sin (ch. 24)
Deliverance and Blessing (ch. 25)
Praise for the Lord's Sovereign Care (ch. 26)
Israel's Enemies Punished but Israel's Remnant Restored (ch. 27)
Six Woes: Five on the Unfaithful in Israel and One on Assyria (chs. 28-33)
Woe to Ephraim (Samaria) -- and to Judah (ch. 28)
Woe to David's City, Jerusalem (Isa 29:1-14)
Woe to Those Who Rely on Foreign Alliances (Isa 29:15-24)
Woe to the Obstinate Nation (ch. 30)
Woe to Those Who Rely on Egypt (chs. 31-32)
Woe to Assyria -- but Blessing for God's People (ch. 33)
More Prophecies of Judgment and Promise (chs. 34-35)
The Destruction of the Nations and the Avenging of God's People (ch. 34)
The Future Blessings of Restored Zion (ch. 35)
A Historical Transition from the Assyrian Threat to the Babylonian Exile (chs. 36-39)
Jerusalem Preserved from the Assyrian Threat (chs. 36-37)
The siege of Jerusalem by Sennacherib and the Assyrian army (ch. 36)
The Lord's deliverance of Jerusalem (ch. 37)
The Lord's Extension of Hezekiah's Life (ch. 38)
The Babylonian Exile Predicted (ch. 39)
Part 2: The Book of Comfort (chs. 40-66)
The Deliverance and Restoration of Israel (chs. 40-48)
The Coming of the Victorious God (Isa 40:1-26)
Unfailing Strength for the Weary Exiles (Isa 40:27-31)
The Lord of History (Isa 41:1;42:9)
Praise and Exhortation (Isa 42:10-25)
The Regathering and Renewal of Israel (Isa 43:1; 44:5)
The Only God (Isa 44:6; 45:25)
The Lord's Superiority over Babylon's Gods (ch. 46)
The Fall of Babylon (ch. 47)
The Lord's Exhortations to His People (ch. 48)
The Servant's Ministry and Israel's Restoration (chs. 49-57)
The Call and Mission of the Servant (Isa 49:1-13)
The Repopulation of Zion (Isa 49:14-26)
Israel's Sin and the Servant's Obedience (ch. 50)
The Remnant Comforted Because of Their Glorious Prospect (Isa 51:1; 52:12)
The Sufferings and Glories of the Lord's Righteous Servant (Isa 52:13; 53:12)
The Future Glory of Zion (ch. 54)
The Lord's Call to Salvation and Covenant Blessings (Isa 55:1; 56:8)
The Condemnation of the Wicked in Israel (Isa 56:9; 59:21)
Everlasting Deliverance and Everlasting Judgment (chs. 58-66)
False and True Worship (ch. 58)
Zion's Confession and Redemption (ch. 59)
Zion's Peace and Prosperity (ch. 60)
The Lord's Favor (ch. 61)
Zion's Restoration and Glory (Isa 62:1; 63:6)
Prayer for Divine Deliverance (Isa 63:7; 64:12)
The Lord's Answer: Mercy and Judgment (ch. 65)
Judgment for False Worshipers and Blessing for True Worshipers (ch. 66)
From the NIV Study Bible, Introductions to the Books of the Bible, Isaiah
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
This summary of the book of Isaiah provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Isaiah.
Position in the Hebrew Bible
In the Hebrew Bible the book of Isaiah initiates a division called the Latter Prophets (for the Former Prophets see Introduction to Joshua: Title and Theological Theme), including also Jeremiah, Ezekiel and the Twelve Minor Prophets (so called because of their small size by comparison with the major prophetic books of Isaiah, Jeremiah and Ezekiel, and not at all suggesting that they are of minor importance; see essay, p. 1341). Thus Isaiah occupies pride of place among the Latter Prophets. This is fitting since he is sometimes referred to as the prince of the prophets.
Author
Isaiah son of Amoz is often thought of as the greatest of the writing prophets. His name means "The Lord saves." He was a contemporary of Amos, Hosea and Micah, beginning his ministry in 740 b.c., the year King Uzziah died (see note on Isa 6:1). According to an unsubstantiated Jewish tradition (The Ascension of Isaiah), he was sawed in half during the reign of Manasseh (cf. Heb 11:37). Isaiah was married and had at least two sons, Shear-Jashub (Isa 7:3) and Maher-Shalal-Hash-Baz (Isa 8:3). He probably spent most of his life in Jerusalem, enjoying his greatest influence under King Hezekiah (see Isa 37:1-2). Isaiah is also credited with writing a history of the reign of King Uzziah (2Ch 26:22).
Many scholars today challenge the claim that Isaiah wrote the entire book that bears his name. Yet his is the only name attached to it (see Isa 1:1; 2:1; 13:1). The strongest argument for the unity of Isaiah is the expression "the Holy One of Israel," a title for God that occurs 12 times in chs. 1-39 and 14 times in chs. 40-66. Outside Isaiah it appears in the OT only 6 times. There are other striking verbal parallels between chs. 1-39 and chs. 40-66. Compare the following verses:
Isa 1:2
Isa 66:24
Isa 1:5-6
Isa 53:4-5
Isa 5:27
Isa 40:30
Isa 6:1
Isa 52:13; Isa 57:15
Isa 6:11-12
Isa 62:4
Isa 11:1
Isa 53:2
Isa 11:6-9
Isa 65:25
Isa 11:12
Isa 49:22
Isa 35:10
Isa 51:11
Altogether, there are at least 25 Hebrew words or forms found in Isaiah (i.e., in both major divisions of the book) that occur in no other prophetic writing.
Isaiah's use of fire as a figure of punishment (see Isa 1:31; 10:17; 26:11; 33:11-14; 34:9-10; 66:24), his references to the "holy mountain" of Jerusalem (see note on Isa 2:2-4) and his mention of the highway to Jerusalem (see note on Isa 11:16) are themes that recur throughout the book.
The structure of Isaiah also argues for its unity. Chs. 36-39 constitute a historical interlude, which concludes chs. 1-35 and introduces chs. 40-66 (see note on Isa 36:1).
Several NT verses refer to the prophet Isaiah in connection with various parts of the book: Mt 12:17-21; (Isa 42:1-4); Mt 3:3 and Lk 3:4 (Isa 40:3); Ro 10:16,20 (Isa 53:1; 65:1); see especially Jn 12:38-41 (Isa 53:1;6:10).
Date
Most of the events referred to in chs. 1-39 occurred during Isaiah's ministry (see Isa 6:1; 14:28; 36:1), so these chapters may have been completed not long after 701 b.c., the year the Assyrian army was destroyed (see note on 10:16). The prophet lived until at least 681 (see note on Isa 37:28) and may have written chs. 40-66 during his later years. In his message to the exiles of the sixth century b.c., Isaiah was projected into the future, just as Ezekiel was in Ezk 40-48.
Background
Isaiah wrote during the stormy period marking the expansion of the Assyrian empire and the decline of Israel. Under King Tiglath-Pileser III (745-727 b.c.) the Assyrians swept westward into Aram (Syria) and Canaan. About 733 the kings of Aram and Israel tried to pressure Ahaz king of Judah into joining a coalition against Assyria. Ahaz chose instead to ask Tiglath-Pileser for help, a decision condemned by Isaiah (see note on Isa 7:1). Assyria did assist Judah and conquered the northern kingdom in 722-721. This made Judah even more vulnerable, and in 701 King Sennacherib of Assyria threatened Jerusalem itself (see Isa 36:1 and note). The godly King Hezekiah prayed earnestly, and Isaiah predicted that God would force the Assyrians to withdraw from the city (Isa 37:6-7).
Nevertheless Isaiah warned Judah that her sin would bring captivity at the hands of Babylon. The visit of the Babylonian king's envoys to Hezekiah set the stage for this prediction (see Isa 39:1,6 and notes). Although the fall of Jerusalem would not take place until 586 b.c., Isaiah assumes the destruction of Judah and proceeds to predict the restoration of the people from captivity (see Isa 40:2-3 and notes). God would redeem his people from Babylon just as he rescued them from Egypt (see notes on Isa 35:9; 41:14). Isaiah predicts the rise of Cyrus the Persian, who would unite the Medes and Persians and conquer Babylon in 539 (see Isa 41:2 and note). The decree of Cyrus would allow the Jews to return home in 538/537, a deliverance that prefigured the greater salvation from sin through Christ (see Isa 52:7 and note).
Themes and Theology
Isaiah is a book that unveils the full dimensions of God's judgment and salvation. God is "the Holy One of Israel" (see Isa 1:4; 6:1 and notes) who must punish his rebellious people (Isa 1:2) but will afterward redeem them (Isa 41:14,16). Israel is a nation blind and deaf (Isa 6:9-10; 42:7), a vineyard that will be trampled (Isa 5:1-7), a people devoid of justice or righteousness (Isa 5:7; 10:1-2). The awful judgment that will be unleashed upon Israel and all the nations that defy God is called "the day of the Lord." Although Israel has a foretaste of that day (Isa 5:30; 42:25), the nations bear its full power (see Isa 2:11,17,20 and note). It is a day associated in the NT with Christ's second coming and the accompanying judgment (see Isa 24:1,21; 34:1-2 and notes). Throughout the book, God's judgment is referred to as "fire" (see Isa 1:31; 30:33 and notes). He is the "Sovereign Lord" (see note on Isa 25:8), far above all nations and rulers (Isa 40:15-24).
Yet God will have compassion on his people (Isa 14:1-2) and will rescue them from both political and spiritual oppression. Their restoration is like a new exodus (Isa 43:2,16-19; 52:10-12) as God redeems them (see Isa 35:9; 41:14 and notes) and saves them (see Isa 43:3; 49:8 and notes). Israel's mighty Creator (Isa 40:21-22;48:13) will make streams spring up in the desert (Isa 32:2) as he graciously leads them home. The theme of a highway for the return of exiles is a prominent one (see Isa 11:16; 40:3 and notes) in both major parts of the book. The Lord raises a banner to summon the nations to bring Israel home (see Isa 5:26 and note).
Peace and safety mark this new Messianic age (Isa 11:6-9). A king descended from David will reign in righteousness (Isa 9:7; 32:1), and all nations will stream to the holy mountain of Jerusalem (see Isa 2:2-4 and note). God's people will no longer be oppressed by wicked rulers (Isa 11:14; 45:14), and Jerusalem will truly be the "City of the Lord" (Isa 60:14).
The Lord calls the Messianic King "my servant" in chs. 42-53, a term also applied to Israel as a nation (seeIsa 41:8-9; 42:1 and notes). It is through the suffering of the servant that salvation in its fullest sense is achieved. Cyrus was God's instrument to deliver Israel from Babylon (Isa 41:2), but Christ delivered humankind from the prison of sin (Isa 52:13; 53:12) he became a "light for the Gentiles" (Isa 42:6), so that those nations that faced judgment (chs. 13-23) could find salvation (Isa 55:4-5). These Gentiles also became "servants of the Lord" (see Isa 54:17 and note).
The Lord's kingdom on earth, with its righteous Ruler and his righteous subjects, is the goal toward which the book of Isaiah steadily moves. The restored earth and the restored people will then conform to the divine ideal, and all will result in the praise and glory of the Holy One of Israel for what he has accomplished.
Literary Features
Isaiah contains both prose and poetry; the beauty of its poetry is unsurpassed in the OT. The main prose material is found in chs. 36-39, the historical interlude that unites the two parts of the book (see Author). The poetic material includes a series of oracles in chs. 13-23. A taunting song against the king of Babylon is found in Isa 14:4-23. Chs. 24-27 comprise an apocalyptic section stressing the last days (see note on Isa 24:1; 27:13). A wisdom poem is found in Isa 28:23-29 (also cf. Isa 32:5-8). The song of the vineyard (Isa 5:1-7) begins as a love song as Isaiah describes God's relationship with Israel. Hymns of praise are given in Isa 12:1-6 and Isa 38:10-20, and a national lament occurs in Isa 63:7; 64:12. The poetry is indeed rich and varied, as is the prophet's vocabulary (he uses a larger vocabulary of Hebrew words than any other OT writer).
One of Isaiah's favorite techniques is personification. The sun and moon are ashamed (Isa 24:23), while the desert and parched land rejoice (see Isa 35:1 and note) and the mountains and forests burst into song (Isa 44:23). The trees "clap their hands" (Isa 55:12). A favorite figure is the vineyard, which represents Israel (Isa 5:7). Treading the winepress is a picture of judgment (see Isa 63:3 and note), and to drink God's "cup of wrath" is to stagger under his punishment (see Isa 51:17 and note). Isaiah uses the name "Rock" to describe God (Isa 17:10), and animals such as Leviathan and Rahab represent nations (see Isa 27:1; 30:7; 51:9).
The power of Isaiah's imagery is seen in Isa 30:27-33, and he makes full use of sarcasm in his denunciation of idols in Isa 44:9-20. A forceful example of wordplay appears in Isa 5:7 (see note there), and one finds inversion in Isa 6:10 (see note there; see also note on Isa 16:7) and alliteration and assonance in Isa 24:16-17 (see note there). The "overwhelming scourge" of Isa 28:15,18 is an illustration of mixed metaphor.
Isaiah often alludes to earlier events in Israel's history, especially the exodus from Egypt. The crossing of the Red Sea forms the background for Isa 11:15 and Isa 43:2,16-17, and other allusions occur in Isa 4:5-6; 31:5;37:36 (see notes on these verses). The overthrow of Sodom and Gomorrah is referred to in Isa 1:9, and Gideon's victory over Midian is mentioned in Isa 9:4; 10:26 (see also Isa 28:21). Several times Isaiah draws upon the song of Moses in Dt 32 (compare Isa 1:2 with Dt 32:1; 30:17 with Dt 32:30; and Isa 43:11,13 with Dt 32:39). Isaiah, like Moses, called the nation to repentance and to faith in a holy, all-powerful God. See also note on Isa 49:8.
The refrain in Isa 48:22 and Isa 57:21 divides the last 27 chapters into three sections of nine chapters each (Isa 40-48; 49-57; 58-66; see Outline).
Outline
Part 1: The Book of Judgment (chs. 1-39)
Messages of Rebuke and Promise (ch. 1-6)
Introduction: Charges against Judah for Breaking the Covenant (ch. 1)
The Future Discipline and Glory of Judah and Jerusalem (chs. 2-4)
Jerusalem's future blessings (Isa 2:1-5)
The Lord's discipline of Judah (Isa 2:6; 4:1)
The restoration of Zion (Isa 4:2-6)
The Nation's Judgment and Exile (ch. 5)
Isaiah's Unique Commission (ch. 6)
Prophecies Occasioned by the Aramean and Israelite Threat against Judah (chs. 7-12)
Ahaz Warned Not to Fear the Aramean and Israelite Alliance (ch. 7)
Isaiah's Son and David's Son (Isa 8:1; 9:7)
Judgment against Israel (Isa 9:8; 10:4)
The Assyrian Empire and the Davidic Kingdom (Isa 10:5; 12:6)
The destruction of Assyria (Isa 10:5-34)
The establishment of the Davidic king and his kingdom (ch. 11)
Songs of joy for deliverance (ch. 12)
Judgment against the Nations (chs. 13-23)
Against Assyria and Its Ruler (Isa 13:1; 14:27)
Against Philistia (Isa 14:28-32)
Against Moab (chs. 15-16)
Against Aram and Israel (ch. 17)
Against Cush (ch. 18)
Against Egypt and Cush (chs. 19-20)
Against Babylon (Isa 21:1-10)
Against Dumah (Edom) (Isa 21:11-12)
Against Arabia (Isa 21:13-17)
Against the Valley of Vision (Jerusalem) (ch. 22)
Against Tyre (ch. 23)
Judgment and Promise (the Lord's Kingdom) (chs. 24-27)
Universal Judgments for Universal Sin (ch. 24)
Deliverance and Blessing (ch. 25)
Praise for the Lord's Sovereign Care (ch. 26)
Israel's Enemies Punished but Israel's Remnant Restored (ch. 27)
Six Woes: Five on the Unfaithful in Israel and One on Assyria (chs. 28-33)
Woe to Ephraim (Samaria) -- and to Judah (ch. 28)
Woe to David's City, Jerusalem (Isa 29:1-14)
Woe to Those Who Rely on Foreign Alliances (Isa 29:15-24)
Woe to the Obstinate Nation (ch. 30)
Woe to Those Who Rely on Egypt (chs. 31-32)
Woe to Assyria -- but Blessing for God's People (ch. 33)
More Prophecies of Judgment and Promise (chs. 34-35)
The Destruction of the Nations and the Avenging of God's People (ch. 34)
The Future Blessings of Restored Zion (ch. 35)
A Historical Transition from the Assyrian Threat to the Babylonian Exile (chs. 36-39)
Jerusalem Preserved from the Assyrian Threat (chs. 36-37)
The siege of Jerusalem by Sennacherib and the Assyrian army (ch. 36)
The Lord's deliverance of Jerusalem (ch. 37)
The Lord's Extension of Hezekiah's Life (ch. 38)
The Babylonian Exile Predicted (ch. 39)
Part 2: The Book of Comfort (chs. 40-66)
The Deliverance and Restoration of Israel (chs. 40-48)
The Coming of the Victorious God (Isa 40:1-26)
Unfailing Strength for the Weary Exiles (Isa 40:27-31)
The Lord of History (Isa 41:1;42:9)
Praise and Exhortation (Isa 42:10-25)
The Regathering and Renewal of Israel (Isa 43:1; 44:5)
The Only God (Isa 44:6; 45:25)
The Lord's Superiority over Babylon's Gods (ch. 46)
The Fall of Babylon (ch. 47)
The Lord's Exhortations to His People (ch. 48)
The Servant's Ministry and Israel's Restoration (chs. 49-57)
The Call and Mission of the Servant (Isa 49:1-13)
The Repopulation of Zion (Isa 49:14-26)
Israel's Sin and the Servant's Obedience (ch. 50)
The Remnant Comforted Because of Their Glorious Prospect (Isa 51:1; 52:12)
The Sufferings and Glories of the Lord's Righteous Servant (Isa 52:13; 53:12)
The Future Glory of Zion (ch. 54)
The Lord's Call to Salvation and Covenant Blessings (Isa 55:1; 56:8)
The Condemnation of the Wicked in Israel (Isa 56:9; 59:21)
Everlasting Deliverance and Everlasting Judgment (chs. 58-66)
False and True Worship (ch. 58)
Zion's Confession and Redemption (ch. 59)
Zion's Peace and Prosperity (ch. 60)
The Lord's Favor (ch. 61)
Zion's Restoration and Glory (Isa 62:1; 63:6)
Prayer for Divine Deliverance (Isa 63:7; 64:12)
The Lord's Answer: Mercy and Judgment (ch. 65)
Judgment for False Worshipers and Blessing for True Worshipers (ch. 66)
From the NIV Study Bible, Introductions to the Books of the Bible, Isaiah
Copyright 2002 © Zondervan. All rights reserved. Used with permission.