Jesus was the root from the stump of jesse

JESUS WAS THE ROOT FROM THE STUMP OF JESSE
EDITED BY GLENN PEASE
Isaiah11:1 A shootwill spring up from the stump of
Jesse, and a branch from his roots will bear fruit.
What does stump of Jessemean?
The Jessetree represents Jesus'family tree. The name is takenfrom Isaiah
11:1, in which Jesus is referred to as a shootcoming up from the stump of
Jesse, the father of David.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Coming Of The Messiah
Isaiah11:1-9
E. Johnson
I. HIS ORIGIN. "From Ishai's worn stem a shootwill sprout forth, and a
greenbranch burst forth from his roots." Fromthe stock ofDavid, now fallen
very low, the coming Delivererwill arise in all the vigor of youth. Seldom does
the greatman come but of some pure and generous strainof blood. Like some
stream which, long hidden underground, reappears againin the daylight, or
some vein of precious ore, recoveredaftersome extensive "fault," so it was
believed the royal race and the spiritual prowess ofDavid might be obscured

for ages,but must be illustrated before the world again. As Godsaves and
blesses the world by means of greatmen, so in a measure is this true of houses,
families, tribes, and nations. There is a principle of providential selection
running through life. Though men be of one blood in all their tribes, it is not
to be denied that there are different qualities in that blood. Hence noblesse
oblige, and greatendowments make greatexpectations and imply great
responsibilities. The thought of the seeming extinction, yet destined revival of
David's house, may remind us of the imperishableness of the germs of good.
David's house was never restoredto the throne in the visible sense. Yetthe
memory of David persisted, begothope, inspired patience, and was gradually
convertedinto one of the mightiest of spiritual forces in the conscience ofthe
nation. An idea may pass through many changes ofform, but it dies not so
long as the faith and passionof the heart in which it sprung are living.
II. His SPIRIT. In the religious mode of thought a true temper of the mind is
to be tracedto Divine inspiration, no less than the greatphysical or mental
ability. What meaning lies in our common expressions, "a gift," "an
endowment," "a talent," "an influence!" None of them but is deeply religious,
if we trace them to their primary felt significance. Upon this chosenone there
"rests the Spirit of Jehovah." And three characters,in the iterative idiom of
the Hebrew, are given of this spirit. It is that
(1) of wisdom,
(2) of courage,
(3) of reverence. The qualities of the statesman, the soldier, the man of God.
"His breathing is in Jehovah's fear." There canbe no simpler nor stronger
expressionof a man thoroughly "animated," as we say, by religious principle.
And
(4) he has the attributes of the just judge. Prompt to redress the injuries of the
oppressedand suffering, his rule of conduct is not the pleasure of his eyes and
ears, but the eternalequity of him who is no respecterof persons. As the
consequence ofthus vitally living in communion with God as in the common
and necessaryair he breathes, he possessesirresistible strength. His mere
word of judgment smites the earth more powerfully than the despot's scepter,

while his mere breath destroys the wickedlike a pestilence. In a word, it is a
sublime picture of moral majesty. This King needs not the weapons of
ordinary warfare. He has a better defense of his throne than swords and
spears, a better battle-array than the suit of armor. Justice and faithfulness
themselves are his best, his only preparations.
III. THE BLESSINGS OF HIS RULE. There will be a marvelous growthof
peace and prosperity. The progress of true culture is marked by the subduing
of savagery. The wild animals change their nature and become harmless to
mankind. Wickednessis ferocious;men's untamed passions are like the wolf,
the bear, and the deadly serpent. There will be no sin nor sinners in Zion,
because the knowledge ofthe true God wilt be all-diffused and all-
inexhaustible as the ocean. To what state of life do these predictions refer? To
the advent of Christ and his kingdom? Certainly; and yet when Christ came,
not only did not universal peace setin, but the light of Zion and the glories of
the sacredcity were quenched in blood. And Christ himself openedup a
gloomy perspective of the future in his closing prophecies. Where, then, and
when this scene ofbliss? Let us contentourselves with believing that the
prophecy refers to some state to us unknown. Earth will be earth, and not
heaven. This heaven is in the soul first; there we dream of it, nay, we realize it
as we listen to the prophet's glowing words, and believe that but a step may
carry us into a world where it is realized by all. The prophecy is already
fulfilled for us if God has made a heavenof hope in oar hearts. - J.
GreatVoices from Heaven
Alexander Maclaren
Isaiah11:1
And there shall come forth a rod out of the stem of Jesse, anda Branch shall
grow out of his roots:…

Comfort ye, comfort ye my people, saith your God.2. Speak ye comfortably to
Jerusalem, and cry unto her, that her warfare is accomplished, that her
iniquity is pardoned: for she hath receivedof the Lord's hand double for all
her sins.3. The voice of him that crieth in the wilderness, Prepare ye the way
of the Lord, make straight in the deserta highway for our God.4. Every valley
shall be exalted, and every mountain and hill shall be made low: and the
crookedshallbe made straight, and the rough places plain: 5. And the glory
of the Lord shall be revealed, and all flesh shall see it together:for the mouth
of the Lord hath spokenit.6. The voice said, Cry. And he said, What shall I
cry? All flesh is grass, andall the goodliness thereofis as the flower of the
field: 7. The grass withereth, the flower fadeth: because the spirit of the Lord
bloweth upon it: surely the people is grass.8.The grass withereth, the flower
fadeth: but the word of our God shall stand for ever.9. 0 Zion, that bringest
goodtidings, get thee up into the high mountain; O Jerusalem, that bringest
goodtidings, lift up thy voice with strength; lift it up, be not afraid: sayunto
the cities of Judah, Behold your God! 10. Behold, the Lord God will come with
strong hand, and His arm shall rule for Him: behold, His reward is with Him,
and His work before Him.' -- ISAIAH xi.1-10.
How majesticallythis secondpart of the Book of Isaiahopens with these
mysterious voices!Other prophecies are wont to begin with symbolic visions,
but here the ear takes the place of the eye; and instead of forms and flashing
lights, which need to be translated, the prophet hears words, the
impressiveness ofwhich is heightened by the absence of any designationof the
speakers.This much is clear, that the first words are God's, addressedto the
prophets. They are the keynote of the whole. Israelis comforted in the
assurance thather trial is ended and her sin purged. Then there is silence,
broken by a voice to which no personality is attached, the herald and
forerunner of the coming King and God. When the echoes ofit have died
away, another is heard, commanding yet another unnamed to 'cry,' and, in
response to the latter's asking whatis to be the burden of his message, bidding

him peal out the frailty of man and the eternalvigour of the word of the Lord,
which assures its ownfulfilment.
Then comes a longerpause. The way has been prepared, the coming God has
come;He has setup His throne in the restoredJerusalem, and His glory is
seenupon her. So there rings out from unnamed lips the stirring command to
the city, thus visited by the indwelling God, to proclaim the glad tidings with a
voice, the strength of which shall correspondto their gladness and certainty.
This rapid glance at the structure of the whole naturally suggests the fourfold
division to which we shall adhere.
I. God speaksand bids His servants speak (vs.1, 2), That is a wonderfully
tender word with which the silence and sadness ofexile are broken. The
inmost meaning of God's voice is evercomfort. What a world of yearning love
there is, too, in the two little words 'my' and 'your'! The exiles are still His; He
who has hidden His face from them so long is still theirs. And what was true of
them is true of us; for sin may separate us from God, but it does not separate
Him from us, and He still seeksto make us recognise the imperishable bond,
which itself is the ground of both our comfort and of His will that we should
be comforted.
As the very first words go deep into the meaning of all God's voices, and
unveil the permanence of His relation of love even to sinful and punished men,
so the next disclose the tender manner of His approachto us, and prescribe
the tone for all His true servants:'Speak ye to the heart of Jerusalem,'with
loving words, which may win her love; for is she not the bride of Jehovah,
fallen though she be? And is not humanity the beloved of Jesus, in whom
God's heart is unveiled that our hearts may be won? How shall human voices
be softenedto tenderness worthy of the messagewhichthey carry? Only by
dwelling near enough to Him to catchthe echoes, andcopy the modulations, of
His voice, as some birds are taught sweeternotes than their own. The

prophet's charge is laid upon all who would speak ofChrist to men. Speak to
the heart, not only to the head or to the conscience. Godbeseechesin the
person of His 'ambassadors.'The substance of the messagemay well find its
way to the heart; for it is the assurance that the long, hard service of the
appointed term of exile is past, that the sin which brought it about is forgiven,
and, more wonderful and gracious still, that God's mercy reckons that the ills
which followed on faithlessnesshave more than expiated it. We need not seek
for any other explanation of these startling words than the exuberance of the
divine pity, which 'doth not willingly afflict.'
Of course, the captivity is in the foreground of the prophet's vision; but the
wider sense of the prophecy embraces the worse captivity of sin under which
we all groan, and the divine voice bids His prophets proclaim that Jehovah
comes, to set us all free, to end the weary bondage, and to exactno more
punishment for sins.
II. The forerunner speaks. There is something very impressive in the abrupt
bursting in of this secondvoice, all unnamed. It is the reverberation, as it
were, of the former, giving the preparation on the side of man for the coming
of Jehovah. Israelin bondage in Egypt had been delivered by Jehovah
marching through the wilderness, a wilderness stretchedbetweenBabylon
and Jerusalem;these supply the scenery, so to speak;but the sceneryis
symbolic, and the call is really one to prepare the way of the Lord in the
wilderness of human sin, by raising up the cast-downby reasonof
transgressions orsorrows, to subdue lofty thoughts and self-sufficiencyby
humble self-abnegation, to make the 'crookedthings'or 'rugged things'
straight or smooth, and the rough ground where heights were tumbled on
heights a deep valley, by forsaking evil.
The moral preparation, not the physical, is meant. It was fitting that the road
for such a coming should be prepared. But the coming was not so contingent

on the preparation that the 'glory of the Lord' would not 'be revealed'unless
men made a highway for Him. True, that the revelationof His glory to the
individual soulmust be precededby such a preparation; but that raising of
abjectness andlevelling of loftiness needs some perception of Him ere it canbe
done by man. Christ must come to the heart before the heart can be prepared
for His coming. John the Baptist came crying in the wilderness, but his fiery
messagedid little to castup a highway for the footsteps of the King. John's
immovable humility pierced to the very heart of the prophecy when he
answeredthe question 'Who art thou?' with 'I am a voice. The voice was
unnamed; why, what does it matter who I am?'
The substance and the range of the coming manifestationare next defined. It
is to be the revelation of 'the glory of the Lord,' and to be for all mankind, not
for Israelonly. That lowly life and that shameful death were a strange
revelation of God's glory. If they revealedit, then it cannotconsistin power or
any of the majestic 'attributes,' but in love, pity, and long-suffering. Love is
the divinest thing in God. The guarantee for all lies simply here, that God has
spokenit. It is because the unnamed herald's earhas heard the divine voice
uttering the gracious assurancesofverse 1, that his voice is lifted up in the
commands and assurances ofverse 4. Absolute faith in God's utterances,
howeverthey seemto transcend experience, is wisdom and duty.
III. Yet another voice, whether sounding from heaven or earth is as uncertain
as is the person to whom it is addressed, authoritatively commands a third to
'cry,' and, on being askedwhatis to be the burden of the call, answers. This
new herald is to proclaim man's frailty and the immortal vigour of God's
word, which secures the fulfilment of His promises. Is it the questioning voice,
or the commanding one, which says, 'All flesh is grass,... the people is grass'?
If the former, it is the utterance of hopelessness, allbut refusing the
commission. But, dramatic as that construction is, it seems betterto regard
the whole as the answerto the question, 'What shall I cry?' The repetition of
the theme of man's frailty is not unnatural, and gives emphasis to the contrast

of the unchangeable stability of God's word. An hour of the deadly hot wind
will scorchthe pastures, and all the petals of the flowers among the herbage
will fall. So everything lovely, bright, and vigorous in humanity wilts and dies.
One thing alone remains fresh from age to age, -- the uttered will of Jehovah.
His breath kills and makes alive. It withers the creatural, and it speaks the
undying word.
This messageis to follow those others which tell of God's merciful promises,
that trembling hearts may not falter when they see all createdstays sharing
the common lot, but may rest assuredthat God's promises are as goodas
God's facts, and so may hope when all things visible would preach despair. It
was given to hearten confidence in the prophecy of a future revelationof the
glory of God. It remains with us to heartenconfidence in a past revelation,
which will stand unshaken, whateverforces waragainstit. Its foes and its
friends are alike short-lived as the summer's grass. The defences ofthe one
and the attacks ofthe other are being antiquated while being spoken;but the
bare word of God, the recordof the incarnate Word, who is the true
revelation of the glory of God, will stand for ever, -- 'And this is the Word
which by the gospelis preachedto you.'
IV. The prophet seems to be the speakerin verses 9-11, or perhaps the same
anonymous voice which alreadycommanded the previous message summons
Jerusalemto become the ambassadressofher God. The coming of the Lord is
conceivedas having taken place, and He is enthroned in Zion. The
constructionwhich takes Jerusalemor Zion (the double name so
characteristic ofthe secondpart of Isaiah) to be the recipient of the good
tidings is much less natural than that which regards her as their bearer.
The word rendered 'tellest goodtidings' is a feminine form, and falls in with
the usual personificationof a city as a woman. She, long laid in ruins, the
Niobe of nations, the sadand desolate widow, is bid to bear to her daughter

cities the glad tidings, that God is in her of a truth. It is exactly the same
thought as 'Cry out and shout, thou inhabitant of Zion: for greatis the Holy
One of Israelin the midst of thee.'The prophecy refers to the Church. It sets
forth her highestoffice as being the proclamationof her indwelling King. The
possessionofChrist makes the Church the evangelistfor the world; for it
gives the capacityand the impulse as well as the obligation to speak the glad
tidings. Every Christian has this command binding on him by the fact of his
having Christ.
The command sets forth the bold clearnesswhichshould mark the herald's
call. Naturally, any one with a messageto peal out to a crowdwould seek some
vantage-ground, from which his words might fly the farther. If we have a
messageto deliver, let us seek the best place from which to deliver it. 'Lift up
thy voice with strength.' No whisper will do. Batedbreath is no fit vehicle for
God's gospel. There are too many of God's heralds who are always
apologising fortheir message, andseeking to reconcile it with popular
opinions. We are all apt to speak truth less confidently because it is denied;
but, while it is needful to speak with all gentleness and in meekness to them
that oppose, it is cowardly, as wellas impolitic, to let one tremor be heard in
our tones though a world should deny our message.
The command tells the substance ofthe Church's message.Its essence is the
proclamation of the manifested God. To gaze on Jesus is to behold God. That
God is made known in the twin glories ofpower and gentleness.He comes 'as
a strong one.'His dominion rests on His own power, and on no human allies.
His reign is retributive, and that not merely as penally recompensing evil, but
as rewarding the faith and hope of those who waitedfor Him.
But beyond the limits of our text, in verse 11, we have the necessary
completion of the manifestation, in the lovely figure of the Shepherd carrying
the lambs in His arms, and gently leading the flock of returning exiles. The

strength of Jesus is His lowliness;and His mighty arm is used, not to wield an
iron sceptre, but to gather us to His bosomand guide us in His ways. The
paradox of the gospel, whichpoints to a poor, weak man dying in the dark on
a cross and says, 'Beholdthe greatPowerof God!' is anticipated in this
prophecy. The triumphant paradox of the Apostle is shadowedhere:'We
preach Christ crucified, ... the power of God, and the wisdom of God.'
The Suckerfrom the Felled Oak
Alexander Maclaren
Isaiah11:1
grow out of his roots:
grow out of his roots: 2. And the Spirit of the Lord shall rest upon him, the
spirit of wisdom and understanding, the spirit of counseland might, the spirit
of knowledge and of the fearof the Lord; 3. And shall make him of quick
understanding in the fear of the Lord: and he shall not judge after the sight of
his eyes, neither reprove after the hearing of his ears:4. But with
righteousness shallhe judge the poor, and reprove with equity for the meek of
the earth: and he shall smite the earth with the rod of his mouth, and with the
breath of his lips shall he slay the wicked.5.And righteousness shallbe the
girdle of his loins, and faithfulness the girdle of his reins.6. The wolf also shall
dwell with the lamb, and the leopard shall lie down with the kid; and the calf
and the young lion and the fatling together; and a little child shall leadthem.7.
And the cow and the bear shall feed; their young ones shall lie down together:
and the lion shall eat straw like the ox.8. And the sucking child shall play on
the hole of the asp, and the weanedchild shall put his hand on the cockatrice's
den.9. They shall not hurt nor destroy in all my holy mountain: for the earth

shall be full of the knowledge ofthe Lord, as the waters coverthe sea.10.And
in that day there shall be a root of Jesse, whichshall stand for an ensignof the
people; to it shall the Gentiles seek:and his rest shall be glorious.' -- ISAIAH
xi.1-10.
The hopeless fallof Assyria is magnificently pictured in the close ofchapter x.,
as the felling of the cedars of Lebanon by the axe swung by Jehovah's own
hand. A cedaronce cut down puts out no new shoots;and so the Assyrian
power, when it falls, will fall for ever. The metaphor is carriedon with
surpassing beauty in the first part of this prophecy, which contrasts the
indestructible vitality of the Davidic monarchy with the irremediable
destruction fated for its formidable antagonist. The one is a cedar, the stump
of which rots slowly, but never recovers. The other is an oak, which, every
woodmanknows, will put out new growthfrom the 'stool.'But insteadof a
crowdof little suckers,the prophet sees but one shoot, and that rising to more
than the originalheight and fruitfulness of the tree. The prophecy is distinctly
that of One Person, in whom the Davidic monarchy is concentrated, and all its
decadence more than recovered.
Isaiahdoes not bring the rise of the Messiahinto chronologicalconnection
with the fall of Assyria; for he contemplates a period of decay for the
Israelitish monarchy, and it was the very burden of his message as to Assyria
that it should pass awaywithout harming that monarchy. The contrastis not
intended to suggestcontinuity in time. The period of fulfilment is entirely
undetermined.
The first point in the prophecy is the descentof the Messiahfrom the royal
stock. Thatis more than Isaiah's previous Messianic prophecies hadtold. He
is to come at a time when the fortunes of David's house were at their worst.
There is to be nothing left but the stump of the tree, and out of it is to come a
'shoot,'slender and insignificant, and in strange contrastwith the girth of the

truncated bole, stately even in its mutilation. We do not talk of a growth from
the stump as being a 'branch'; and 'sprout' would better convey Isaiah's
meaning. From the top of the stump, a shoot; from the roots half buried in the
ground, an outgrowth, -- these two images mean but one person, a descendant
of David, coming at a time of humiliation and obscurity. But this lowly shoot
will 'bear fruit,' which presupposes its growth.
The King-Messiahthus brought on the scene is then describedin regard to
His character(v.2), the nature of His rule (vs.3-5), the universal harmony and
peace which He will diffuse through nature (vs.6-9), and the gathering of all
mankind under His dominion. There is much in the prophetic ideal of the
Messiahwhichfinds no place in this prophecy. The gentler aspects ofHis
reign are not here, nor the deeper characteristicsofHis 'spirit,' nor the
chiefestblessings in His gift. The suffering Messiahis not yet the theme of the
prophet.
The main point as to the characterof the Messiahwhich this prophecy sets
forth is that, whateverHe was to be, He was to be by reasonof the resting on
Him of the Spirit of Jehovah. The directness, fulness, and continuousness of
His inspiration are emphatically proclaimed in that word 'shall rest,'which
can scarcelyfail to recall John's witness, 'I have beheld the Spirit descending
as a dove out of heaven; and it abode upon Him.' The humanity on which the
Divine Spirit uninterruptedly abides, ungrieved and unrestrained, must be
free from the stains which so often drive that heavenly visitant from our
breasts. The white-breastedDove of God cannot brood over foulness. There
has never been but one manhood capable of receiving and retaining the whole
fulness of the Spirit of God.
The gifts of that Spirit, which become qualities of the Messiahin whom He
dwells, are arranged(if we may use so colda word) in three pairs; so that, if
we include the introductory designation, we have a sevenfold characterisation

of the Spirit, recalling the sevenlamps before the throne and the seveneyes of
the Lamb in the Apocalypse, and symbolising by the number the completeness
and sacrednessofthat inspiration. The resulting characterof the Messiahis a
fair picture of one who realises the very ideal of a strong and righteous ruler
of men. 'Wisdom and understanding' refer mainly to the clearness of
intellectual and moral insight; 'counseland might,' to the qualities which give
sound practical direction and vigour to follow, and carry through, the
decisions ofpractical wisdom; while 'the knowledge andfear of the Lord'
define religion by its two parts of acquaintance with God founded on love, and
reverential awe which prompts to obedience. The fulfilment, and far more
than fulfilment, of this ideal is in Jesus, in whom were 'hid all the treasures of
wisdom and knowledge,'to whom no circumstances ofdifficulty everbrought
the shadow of perplexity, who always saw clearlybefore Him the path to
tread, and had always 'might' to tread it, howeverrough, who lived all His
days in unbroken fellowshipwith the Fatherand in lowly obedience.
The prophet saw not all the wonders of perfect human characterwhich that
indwelling Spirit would bring to realisationin Him; but what he saw was
indispensable to a perfect King, and was, at all events, an arc of the mighty
circle of perfection, which has now been revealedin the life of Jesus. The
possibilities of humanity under the influence of the Divine Spirit are revealed
here no less than the actuality of the Messiah'scharacter. WhatJesus is, He
gives it to His subjects to become by the dwelling in them of the spirit of life
which was in Him.
The rule of the King is accordantwith His character. It is described in verses
3-5. The first characteristic namedmay be understood in different ways.
Accord-to some commentators, who deserve respectfulconsideration, it
means, 'He shall draw His breath in the fear of Jehovah'; that is, that that fear
has become, as it were, His very life-breath. But the meaning of 'breathing' is
doubtful; and the phrase seems rather to express, as the RevisedVersion puts
it, 'His delight shall be in the fear of the Lord.' That might mean that those

who fear Jehovahshall be His delight, and this would free the expressionfrom
any shade of tautology, when comparedwith the previous clause, and would
afford a natural transition to the descriptionof His rule. It might, on the other
hand, continue the descriptionof His personalcharacter, and describe the
inward cheerfulness ofHis obedience, like 'I delight to do Thy will.' In any
case, the 'fear of the Lord' is represented as a sweet-smelling fragrance;and,
if we adopt the former explanation, then it is almost a divine characteristic
which is here attributed to the Messiah;for it is God to whom the fear of Him
in men's hearts is 'an odour of a sweetsmell.'
Then follow the features of His rule. His unerring judgment pierces through
the seenand heard. That is the quality of a monarch after the antique pattern,
when kings were judges. It does not appear that the prophet rose to the height
of perceiving the divine nature of the Messiah;but we cannotbut remember
how far the reality transcends the prophecy, since He whose 'eyes are as a
flame of fire' knows what is in man, and the earliestprayers of the Church
were addressedto Jesus as 'Thou, Lord, which knowestthe hearts of all men.'
The relation of Messiahto two classesis next setforth. The oppressedand the
meek shall have Him for their defender and avenger, -- a striking contrastto
the oppressive monarchs whom Isaiah had seen. We remember who said
'Blessedare the poor in spirit,' 'Blessedare the meek.'The King Himself has
taught us to deepen the meaning of the words of the prophet, and to find in
them the expressionof the law of His kingdom by which its blessings belong to
those who know their need and come with humble hearts. But the same acts
which are for the poor are againstthe oppressors. The emendationwhich
reads 'tyrant' (arits) for 'earth' (erets)brings the two clauses descriptive of
the punitive acts into parallelism, and is probably to be preferred. The same
pillar was light to Israel and darkness to the Egyptians. Christ is the savourof
life unto life and of death unto death. But what is His instrument of
destruction? 'The rod of His mouth' or 'the breath of His lips.' And who is He
whose bare word thus has power to kill and make alive? Is not this a divine

prerogative? and does it not belong in the fullest sense to Him whose voice
rebuked fevers, storms, and demons, and piercedthe dull, cold ear of death?
Further, righteousness,the absolute conformity of characterand actto the
standard in the will of God, and faithfulness, the inflexible constancy, which
makes a characterconsistentwith itself, and so reliable, are representedby a
striking figure as being twined together to make the girdle, which holds the
vestments in place, and girds up the whole frame for effort. This righteous
King 'shall not fail nor be discouraged.'He is to be reckonedon to the
uttermost, or, as the New Testamentputs it, He is 'the faithful and true
witness.'This is the strong Son of God, who gatheredall His powers together
to run with patience the race setbefore Him, and to whom all may turn with
the confidence that He is faithful 'as a Son over His own house,'and will
inviolably keepthe promise of His word and of His past acts.
We pass from the picture of the characterand rule of the King over men to
that fair vision of Paradise regained, which celebratesthe universal
restorationof peace betweenman and the animals. The picture is not to be
takenas a mere allegory, as if 'lions' and 'wolves'and 'snakes'meantbad
men; but it falls into line with other hints in Scripture, which trace the
hostility betweenman and the lower creatures to sin, and shadow a future
when 'the beasts of the field shall be at peace with thee.' The psalm which
sings of man's dominion over the creatures is to be one day fulfilled; and the
Epistle to the Hebrews teaches thatit is already fulfilled in Christ, who will
raise His brethren, for whom He tasteddeath, to partake in His dominion.
The present order of things is transient; and if earth is to be, as some shadowy
hints seemto suggest, the scene of the future glories of redeemedhumanity, it
may be the theatre of a fulfilment of such visions as this. But we cannot
dogmatise on a subject of which we know so little, nor be sure of the extent to
which symbolism enters into this sweetpicture. Enough that there surely
comes a time when the King of men and Lord of nature shall bring back peace
betweenboth, and restore 'the fair music that all creatures made To their
greatLord.'

Verse 10 begins an entirely new section, which describes the relations of
Messiah's kingdomto the surrounding peoples. The picture preceding closed
with the vision of the earth filled with the knowledge ofthe Lord, and this
verse proclaims the universality of Messiah'skingdom. By 'the root of Jesse'is
meant, not the root from which Jessesprang, but, in accordancewith verse 1,
the sprout from the house of Jesse.Justas in that verse the sprout was
prophesied of as growing up to be fruitbearing, so here the lowly sucker
shoots to a height which makes it conspicuous from afar, and becomes, like
some tall mast, a sign for the nations. The contrastbetweenthe obscure
beginning and the conspicuous destiny of Messiahis the point of the prophecy.
'I, if I be lifted up from the earth, will draw all men unto Me.' Strange
elevationfor a king is a cross!But it is because He has died for men that He
has the right to reign over them, and that they 'shall seek'to Him. 'His
resting-place shallbe glorious.'
The seatof His dominion is also the seatof His repose. The beneficent activity
just describedis wielded from a calm, central palace, and does not break the
King's tranquillity. That is a paradox, except to those who know that Jesus
Christ, sitting in undisturbed rest at the right hand of God, thence works with
and for His servants. His repose is full of active energy; His active energy is
full of repose. And that place of calm abode is 'glorious'or, more emphatically
and literally, 'glory. He shall dwell in the blaze of the uncreatedglory of God,
-- a prediction which is only fulfilled in its true meaning by Christ's ascension
and sessionat the right hand of God, in the glory which He had with the
Father before the world was, and into which He has borne that lowly
manhood which He drew from the cut-down stem of Jesse.
CharacteristicsofJesus Christ
W. Clarkson
Isaiah11:1-5

grow out of his roots:…
The expressionof the prophet, "The Spirit of the Lord shall rest upon him,"
has a very close correspondencewith the New Testamentreferences to Jesus
Christ (Matthew 3:16; Luke 4:1, 14, 18;John 3:34). This full possessionby
our Lord of the Spirit of God revealeditself, and is still found, in these
particulars which the prophecy indicates.
I. His PERFECTPIETY. In him dwelt the "fear of the Lord" without
measure (ver. 2), and he "delightedin the fear of Jehovah;" "the fear of
Jehovahwas fragrance to him" (emended readings for, "and shall make him
of quick understanding," etc., ver. 3). He could say, "I delight to do thy will...
yea, thy Law is within my heart" (Psalm40:8). To reverence, to please, to
obey God, to consult his will and be subject to it, was the law of his life and the
refreshment of his spirit.
II. His INTUITIVE PERCEPTIONOF THE BEST AND HIGHEST. In "him
was the spirit of wisdom and understanding." He distinguished at once the
false from the true, the glittering show from the genuine good, the passing
pleasure from the abiding joy, the fictitious gain from the invaluable heritage,
the vanity of earthly honors from the blessedness ofthe Divine favor. Christ
saw all things on which he lookedin their actualand essentialnature, and in
their true proportions. Hence -
III. HIS EXCELLENCYAS OUR GUIDE. In him was "the spirit of counsel"
(see Homily on 'Chief counsels of Christ,' Isaiah9:6).

IV. His KNOWLEDGE OF THE DIVINE AND OF THE FUTURE. Fallen,
degenerate man, with consciencedefiled and reasondepraved, could know
nothing certainly of these two supreme subjects: he wanted, urgently and
imperatively, one who had "the spirit of knowledge"in him, and could tell
him distinctly and finally, not what he guessedorwhat he hoped, but what he
knew. This Jesus did. He revealedthe Divine Father unto men (Matthew
11:27;John 1:18; John 10:15). And he made known to us the truth as to the
future; he brought life and immortality out into the light (John 5:28, 29; John
11:25, 26;2 Timothy 1:10).
V. HIS PROFOUNDKNOWLEDGE OF THE HUMAN HEART. He judged
men, "not by the outward appearance,"not"by the sight of his eyes or the
hearing of his ears," but by looking down through the coverletof the flesh,
through the armory of speech, into the secretchambers of the soul. He not
only saw through the fig tree, but through the flesh, and knew Nathanael's
simplicity of spirit "He knew what was in man" and knows now, discerning
the hollowness ofsome men's pretensions, appreciating the excellencybeneath
some men's doubts and diffidences.
VI. HIS ABSOLUTE IMPARTIALITY. (Ver. 4.) He had one measure for the
rich and the poor, for the mighty and the meek;he showedunvarying
kindness towards the humblest, and he showeda constantreadiness to receive
those who were enriched with worldly wealth, or endowedwith socialhonor.
The testimony of his enemies was true enough; he "regardednot the personof
men" (Mark 12:14). Such is the genius of his gospel - "the common salvation"
(see 1 Corinthians 3:11; Galatians 3:28; Galatians 5:6; Ephesians 6:8).
VII. HIS RIGOROUS RIGHTEOUSNESS. (Vers. 4, 5.) Christ, in his
righteousness, demandedthe spiritual service ofall men, and he condemned
all that withheld it. He showedhimself the determined enemy of evil.

1. He denounced it in scathing terms when he was with us (see Matthew 23.).
2. He announces himself as the Judge of all, who will punish the impenitent
according, to their, deeds (see Matthew 25.)
VIII. His FAITHFULNESS. (Ver. 5.) Having loved his own, he loved them - to
the end. He "never leaves nor forsakes"those who serve him. Throughout our
fidelity to him his love to us is constant;in the time of our slacknessor
departure he visits us in his faithfulness with his kind correction, in order to
attachus to himself, or to call us back to his side; in the hour of our suffering
he makes goodhis presence of Divine support; when everything earthly fails
us, the faithful Promiser will fulfill his word, and receive us to himself, that we
may dwell in his glory. - C.
The Stem from the Rodof Jesse
Anon.
Isaiah11:1-16
grow out of his roots:
That this refers to the Lord Jesus is undoubted.
I. HIS DESCENT.Three ideas seemto be involved.

1. Meanness orobscurity.
2. Progression. How decayedsoeverthe tree might appear, yet a Branch was
to shootand grow up out of its roots. Fora time, the growthwas far from
being rapid, but at length it appearedas a Plant of everlasting renown, a
Secretand mysterious operation. The metaphor is takenfrom vegetation, that
process ofthe wonder-working Godwhich none can explain, yet the existence
of which none candispute.
II. HIS PERSONALAND OFFICIAL ENDOWMENTS.
1. Their nature (ver. 2). They were —
(1) Diversified in their character.
(2) Unlimited in their range. The Spirit was imparted to Him without
measure.
(3) Continuous in their possession. "The Spirit of the Lord shall restupon
Him."
2. The purposes for which them endowments were conferred.
(1) That He might discriminate the characters ofmen. "And shall make Him
of quick understanding in the fear of the Lord," etc.

(2) To defend the cause of the oppressed. "Butwith righteousness shallHe
judge the poor," etc.
(3) To punish the workers ofiniquity. "And He shall smite the earth with the
rod of His mouth," etc.
III. THE BLESSED STATE OF THINGS WHICH WILL BE REALISED
UNDER HIS ADMINISTRATION. We dare not lose eight of the truth, that
He is mighty to destroy; but how encouraging is it to remember, that He who
speaks andacts in righteousness is also mighty to save. And the concluding
portion of this prophecy shows in how signala manner His saving power will
be exerted.
1. The condition described. "The wolf also shall dwell with the lamb," etc. We
have here two leading ideas.
(1) Peace and harmony.
(2) Security.
2. In order thereto the most marvellous transformations will be effected.
3. The means of this transformation will be the universal diffusion of Divine
knowledge (ver. 9).Conclusion—

1. Let us pray that the Redeemer's kingdommay come.
2. To us, personally, the greatthing is to possessthe knowledge ofthe Lord
ourselves.
(Anon.)
PRECEPTAUSTIN RESOURCES
Isaiah1:1 Commentary
Isaiah1 Resources
Updated: Mon, 08/29/2016 - 17:35 By admin
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Isaiah1:1 The vision of Isaiah the son of Amoz concerning Judah and
Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz and
Hezekiah, kings of Judah. (NASB: Lockman)
English Translationof the Greek (Septuagint): The vision which Esaias the
son of Amos saw, which he saw againstJuda, and againstJerusalem, in the
reign of Ozias, and Joatham, and Achaz, and Ezekias, who reignedover
Judea.

Amplified: THE VISION [seenby spiritual perception] of Isaiahson of Amoz,
which he saw concerning Judah [the kingdom] and Jerusalem[its capital] in
the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Amplified
Bible - Lockman)
KJV: The vision of Isaiahthe sonof Amoz, which he saw concerning Judah
and Jerusalemin the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of
Judah.
NET:Here is the messageaboutJudah and Jerusalemthat was revealedto
Isaiahson of Amoz during the time when Uzziah, Jotham, Ahaz, and
Hezekiahreigned over Judah. (NET Bible)
NJB:The vision of Isaiahson of Amoz concerning Judah and Jerusalem,
which he receivedin the reigns of Uzziah, Jotham, Ahaz and Hezekiahkings
of Judah. (NJB)
NLT: These visions concerning Judah and Jerusalemcame to Isaiah son of
Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah--allkings of
Judah.
Young's Literal: The Visions of Isaiahson of Amoz, that he hath seen
concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz,
Hezekiah, kings of Judah.
ISAIAH
("Jehovahis Salvation")
See ExcellentTimeline for Isaiah - page 39
JEHOVAH'S
Judgment & Character
(Isaiah 1-39)
JEHOVAH'S
Comfort & Redemption

(Isaiah 40-66)
Uzziah
Jotham
Ahaz
1-12
13-27
28-35
Hezekiah's
Salvation&
Blessing
36-39
True
God

40-48
Suffering
Messiah
49-57
Reigning
Lord
58-66
Prophecies
Regarding
Judah &
Jerusalem
Is 1:1-12:6
Prophecies
Against
the Nations
Warnings
& Promises
Historical

Section
Redemption
Promised:
Israel's
Deliverance
Redemption
Provided:
Israel's
Deliverer
Redemption
Realized:
Israel's
Glorious
Future
Prophetic
Historic
Messianic
Holiness, Righteousness& Justice of Jehovah
Grace, Compassion& Glory of Jehovah
God's Government
"A throne" Is 6:1
God's Grace
"A Lamb" Is 53:7

Time
740-680BC
INTRODUCTORYCOMMENTS
THE BOOK OF ISAIAH
This page represents the first page of a lifelong dream to write a simple
commentary on the greatbook of Isaiah, a goalwhich I hope to achieve within
the next 12 months (2008/2009....well, it is now August, 2016 and it is not
completed so it may never be finished as I have had to completelyrevamp my
website to keepup with technologicaladvances onthe internet and it has been
extremely time-consuming). Pleasepray with me and for me that God's Word
of Truth would be rightly divided for His glory, through the
illuminating/teaching ministry of His Spirit and for the glory of His Son, our
promised Messiahand sooncoming King of kings. Amen.
DISCLAIMER:I should state at the outsetthat my approach to the
interpretation of Isaiahwill be conservative, evangelicaland literal, with a
firm conviction that the unfulfilled Old Testamentprophetic promises to
Israel(specificallythe remnant) will one day be fulfilled to the letter
(including those that describe the Millennium) and that the New Testament
church has not replacedIsrael(see discussionof the Israelof God). I will
frequently quote from commentaries both old and new which espouse a
"replacement" view (the church replacing Israel;see also replacement
theology)in order that the reader might be aware of the widespread
prevalence of such an interpretative view especiallyin pre-1900
commentaries, but sadly also in many modern commentaries. As discussed
below, the NT writings make it very clear that the church was a mystery not
revealedin the OT (cf Eph 3:4-6), and one would think that such Scriptural
evidence would be sufficient to exclude serious considerationof the
replacementview, but sadly it is not! On the other hand, while Judah and
Jerusalemare the main "target" audience (as literally statedin Isa 1:1, Isa
2:1, Isa 3:1, etc), Isaiah is replete with both pithy and comforting applications
for all NT saints.

E. M. Blaiklock wrote thatin this book…
We see Isaiahmove with fearless dignity through the chaos ofhis day, firm in
his quiet faith, sure in his God (Handbook of Bible People, Scripture Union).
Warren Wiersbe in his preface to his commentary on Isaiahwrites…
Isaiahis the prophet we need to hear today as he cries out God’s message
above the din of world upheaval, “Comfort, yes, comfort My people!” (Isa
40:1, NKJV) The English word “comfort” comes from two Latin words that
togethermean “with strength.” When Isaiahsays to us, “Be comforted!” it is
not a word of pity but of power. God’s comfort does not weakenus;it
strengthens us. God is not indulging us but empowering us. “In quietness and
confidence shall be your strength.” (Be Comforted. Victor Books)
G Campbell Morganwrote that..
The whole story of the prophet Isaiah, as it is revealedto us in this one book,
is that of a man who spoke to an inattentive age or to an age which, if
attentive, mockedhim and refused to obey his message, until, as the prophetic
period drew to a close, he inquired in anguish, ‘Who has believed our report?
And to whom has the arm of the Lord been revealed?’(Isa 53:1) ”
(Westminster Pulpit, vol. 10, p. 10)
Ray Stedman a gifted expositor presents an eloquent introduction to the book
of Isaiah…
Isaiahwas the greatestofthe prophets and a superb master of language. If
you enjoy beautiful, rolling cadences andmarvelous literary passages, you will
enjoy this book for that reasonalone.
Isaiahis the fullest revelationof Christ in the Old Testament -- so much so,
that it is often called "the gospelaccording to Isaiah." To acquaint yourself
with these magnificent, prophetic passages looking forwardto Christ is to
experience much of the richness and depth of Scripture.
Also, the prophetic nature of the book of Isaiah is one of the great proofs that
the Bible is the word of God, for Isaiahlived some 724 years before Christ.
The many passages lookingforwardto the Messiahpoint so clearly to Christ

and are fulfilled in him, and thereby constitute an unanswerable argument for
the divine inspiration of the book.
Any time we approach a new book, we always wantto look for a key. I am
afraid, however, that this is sometimes a rather weak approach. Sometimes
these Bible books seemlike lockedhouses, barred and shuttered, so that you
can't get anything out of them unless you find the key. And some people feel
that the only duly-licensed real estate agents are the Bible teachers, who alone
have the keys to the Scripture's "realestate."
But scriptural books are not like that. They are more like national parks.
They are open to everyone to roam in, and are a delight to explore all by
yourself. But eachpark has a characteristic peculiarto itself that distinguishes
it from the others;and you appreciate a park better if you know what that
characteristic is. I have learned to appreciate some of the distinct
characteristicsofthe greatnational parks in the West. Forinstance, if you
want to see nature's various moods, go to Yellowstone Park. There she pulls
all the tricks out of her bag and throws everything together. If you want to see
mountain grandeur and coollakes, GlacierPark in Montana is the place to go.
If you want to be awedand humbled and stirred, then go to the Grand
Canyon. If you are looking for a quiet valley in which to rest and reflect,
Yosemite fills the bill -- that is, any time other than midsummer, when some
twenty thousand people are in the valley with you.
Sometimes I think of these books of the Bible like this. The book of Revelation
is to me very much like Yellowstone NationalPark. It is full of spouting
geysers and all kinds of weird symbolism and a variety of formations. The
Gospelof John is more like Yosemite; quiet and deep and reverent. But there
is no question that the book of Isaiah is the Grand Canyon of scripture.
Geologists tellus that the Grand Canyonis a miniature history of the earth --
a condensedhistory, a pocketvolume of the past -- just so, the book of Isaiah
has long been recognizedas a miniature Bible…
Visitors to the Grand Canyon are always astonishedby one thing when they
go there. They stand at the rim and look out over the vast. jumbled, silent
canyon -- down to the Colorado River, which seems but a silver thread more

than a mile below them -- and sooneror later some tourist cries in
amazement, "I don't understand how a tiny thing like that river could have
carved a canyonlike this!" They are amazed by that concept.
Now if you read the book of Isaiahthoughtfully and carefully, you sense
immediately the grandeur and the power of God. You hear the powerful,
rolling cadencesofthis book's language. Yousense the insignificance of man
when compared with the might and the wisdom and majesty of God. And if
you ask yourself, "How could Isaiah, just a human being like myself, write a
book like this?" to answerseems impossible…
Now if any keyis neededto this book, this is it. Isaiahwas a man who was
searching for something. Petersays he was searching afterthe salvation that
was to come from God. And the interesting thing is that the name "Isaiah"
means "The salvationof Jehovah."
Now what sets this man searching? Why does he pore over his writings,
puzzling over this matter? Well, when you read this book you can see his
problem. Isaiahlived in a time of national stress, whenman's true nature was
visible and was exposing itself for what it was just as in our day. (Isaiah: The
Salvationof the Lord)
To understand Isaiah or any of the OT prophets one must have a grasp of the
history of the nation of Israel as summarized below. The readeris encouraged
to read the Scripture references that substantiate the historical events (words
in blue are also active links). After pondering and digesting the history of
Israel, the diligent student of God's Word would be well advised to study the
table (table) that depicts the OT prophets, their times and their target
audience (Israel or Judah). Finally, as an aid to understanding prophetic
passages, the astute readerwould be prudent to study the major prophetic
points of history (chart).
COMMENTARIES ON THE BOOK OF ISAIAH
Some quotes on Modern Commentaries on Isaiah especiallyregarding their
tendency to jettison a literal interpretation and replace the nation of Israel
with the Church…

John Oswalt, the Book ofIsaiah - Oswalt’s two-volume seton Isaiahin the
New International Commentary on the Old Testamentseries is unsurpassed
among other commentaries on this prophecy for its focus on Hebrew
grammar and syntax, its approachto textual critical issues, andits extensive
interaction with secondaryliterature. Unfortunately, it is amillennial in its
eschatologywhichtends to frequently skew Isaiah’s message. (Preaching
Isaiah: DispensationalIssues - NealCushman) .
J. Alec Motyer, The Prophecyof Isaiah - Be aware that Motyer, a pre-
millenialist, states that the theme of the first 37 chapters of Isaiahis “the king
who reigns in Zion.”… However, when one examines Motyer’s analysis of
Isaiah’s prophecy more closelyit appears that when he speaks ofIsrael,
Judah, or Jerusalemhe speaks ofthe church. Motyer’s outline of Isaiah
fashions eschatologyrelatedto the Jewishnation to the church… Motyer
speaks ofa “church within the church” when describing the remnant in Isa 8.
(Preaching Isaiah:DispensationalIssues - NealCushman) .
Young's 3 Volume Commentary on Isaiah- Voluminous but very much not
literal! Be a Berean!
On the other hand some modern commentators thankfully have held fast to a
literal interpretation of Isaiah's prophecies
Be Comforted (Isaiah)- Feeling Secure in the Arms of God- Warren W.
Wiersbe - (Commenting on Isaiah2:1-5 Dr Wiersbe warns) "These promises
must not be “spiritualized” and applied to the church, for they describe a
literal kingdom of righteousness andpeace. The Jewishtemple will be rebuilt,
and the Word of God will go forth from Jerusalemto govern the nations of
the world." (Page 22)
CollectedWritings of W. E. Vine- Volume One (Volume Two)Vine has brief
notes but generallytakes a literal interpretative view of the prophecies of
Isaiah.
The Expositor's Bible Commentary- Isaiah, Jeremiah, Lamentations, Ezekiel
Volume 6 - GeoffreyGrogan- Groganseems to justify various aspects ofboth
a literal and a spiritualizing approachto Isaiah, although he does not replace

Israelwith the Church - "The Book ofIsaiah, like other OT prophetic
Scriptures, has been understood in more than one way as far as its
eschatologyis concerned. Clearly, a high doctrine of Scripture requires us to
take the teaching of its every part with greatseriousness,and it also requires
that we considerthe way the NT writers understood it. Some writers hold to
the principle that every prophecy that can be takenliterally should be so
taken. This does not mean that there is no recognitionof figurative language
or the wide range of physical analogies usedby the writers. It does mean
though that Jerusalemis taken to be a geographicallocation, not a symbol for
the church, that the wolf and the lamb lie down togetherin the Messiah’s
kingdom as literal animals, and so on. Others interpret the bulk of the
material spiritually maintaining that the promises made to Israelare to be
fulfilled in the church, so that we are not to think in terms of the physical
realities themselves so much as the spiritual concepts they were designedto
point to. This does not mean, of course, that none of the prophecies are to be
takenliterally. For instance, Christ did offer his back to those who would beat
him (50:6). The keyto spiritualization really lies in the formula: For“Israel”
or “Jerusalem” read“the church.” In the judgment of the present writer,
both these positions have difficulties in the light of the NT. A goodcase canbe
made out for the fulfillment of many of the “Israel” prophecies in the church,
which is the thesis of OT Allis’s Prophecyand the Church. But there is an
important group of NT passagesthat can hardly be understood in any other
way than in relation to literal Israeland geographicalJerusalem, passageslike
Matthew 19:28 and Luke 21:24. The most natural interpretation of Romans
11:26–27 takes “allIsrael” to be a reference to the earthly nation, and a study
of Revelation20 leads to the conclusionthat it is speaking about a thousand-
year reign of Christ on earth after his secondadvent. Of course, those who
argue for consistentspiritualization have their own interpretations of these
passages, but this writer does not find them convincing. Romans 11:26–27is
particularly important and interesting because it quotes Isaiah59:20–21 and
27:9. It is also difficult to take the consistentlyliteral position, especiallyif this
means the setting up of a temple and a sacrificialsystemagainafter Christ
has made the final sacrifice." (Page14-15).

ESV Study Bible - Raymond Ortlund, Jr. writes the introduction and notes
for Isaiahin the highly popular ESV Study Bible. 23 Ortlund states, “[Isaiah]
reveals, through symbols and reasonedthought, a God- centeredway of seeing
and living. It offers everyone the true alternative to the false appearances of
this world.” 24 He further explains, “The purpose of Isaiah, then, is to declare
the goodnews that Godwill glorify himself through the renewedand
increasedglory of his people, which will attractthe nations. The book of
Isaiahis a vision of hope for sinners through the coming of Messiah,
promising for the ‘ransomed’ people of God a new world where sin and
sorrow will be foreverforgotten” (Isaiah 35:10;51:11) (Preaching Isaiah:
DispensationalIssues -NealCushman) (Addendum - Ortlund also the Isaiah
commentary in the series Preaching the Word - howeverhe does not approach
the text literally but sadly replaces Scriptures given directly to the Jews (cp
Isaiah2:1-2 The word which Isaiahthe son of Amoz saw concerning Judah
and Jerusalem. Now it will come about that In the last days, The mountain of
the house of the LORD Will be establishedas the chief of the mountains, And
will be raisedabove the hills; And all the nations will stream to it. ) and
applies them to the church. And so in his comments on Isaiah2:1-2 he writes
"in the latter days the nations will abandon their worldviews and ideologies
and gladly give to the church their esteemas the world’s leaderin worship."
In fact a searchof his entire commentary retrieves only 92 mentions of Judah
(to whom the prophecy is directed in Isaiah 1:1, 2:1) and 288 mentions of the
church which is not addresseddirectly once in Isaiah 1-66!He has some
wonderful applications but one must be aware ofthe lack of literal
interpretation.
King James VersionStudy Bible - Brief but well done notes from a literal
perspective.
KJV Study Commentary - Edward Hindson & Woodrow Kroll - Brief but
well done notes from a literal perspective.
MacArthur Study Bible - Online version - Brief but well done notes from a
literal perspective.
The Bible Knowledge Commentary - Dispensationalperspective.

Neil Cushman makes some interesting observations - In the past year, 468
sermons in which Isaiahwas the principal text were uploaded onto Sermon
Audio’s website. Since approximately 6000 sermons were uploaded during
that same period of time, sermons on Isaiahwould accountfor nearly 8
percent of those preached. As previously noted, preachers frequently focus on
familiar texts in Isaiah’s prophecy. Thus, homeleticians expounded Isaiah 6
thirty-one times, 7:14 eighteentimes, 9:6 thirty times, and chapter 53 ninety-
three times. In the majority of these sermons the overall messageofIsaiahwas
not mentioned, although the historicalcontext was sometimes addressed,
especiallyin respectto chapters 6 and 7. (Preaching Isaiah: Dispensational
Issues - NealCushman).
A FEW SIMPLE GUIDELINES FOR
STUDY OF PROPHETIC BOOKS
In regard to Prophetic books like Isaiah(the same caveatapplies to Jeremiah,
Daniel, and the 12 "Minor" Prophets), remember that the most accurate
interpretation is derived by applying the following principles:
(1) Read the Scripture literally unless the passage is clearlyfigurative
language, but even then keepin mind that the figurative always points to a
literal reality and does not give the interpreter liberty to let the imagination
"run wild" with specious speculations!
(2) Take time to observe the context (it does take time - reading and re-
reading the surrounding passages/paragraphs/chaptersto accuratelyestablish
the context) for context is "king" and rules over accurate Interpretation. For
example, don't take verses from Isaiah out of their Old Testamentcontext in
which God is speaking to the saved and unsaved Jews in Judah and
Jerusalem.
Remember that Jehovah's promises to the nation of Israelregarding the
promised land remain valid, and it is vital (for accurate interpretation) to not
replace Israelwith the NT church (See Paul's declarationthat the Gentiles
were to be fellow members of the body, the church, had heretofore beena
mystery, not revealedin the OT! Ep 3:3-note, Ep 3:4, 5-note, Ep 3:6-note - It

is a serious interpretative error to substitute the church for Israelwhen
reading the OT! See study Israel of God). A large percentage ofcommentaries
on Isaiah (old and recent) have abrogatedthis vital, irrefutable covenant
principle (cp Ge 12:1, 2, 3). The church is not mentioned in the Old Testament
but was a mystery revealedonly in the New Testament. This is not to say that
Isaiahis not applicable to NT believers, because to the contrary, Isaiah's
messageto Israel is imminently applicable and is urgently needed that it
might be heededby the New Testamentchurch.
(3) Remember that Scripture is always the best commentary on Scripture. As
you read through the comments on Isaiah, you will from time to time
encounter examples of spurious (in my opinion) interpretative comments.
These comments will be quoted not to denigrate the author of the comments
(some of whom are quite famous) but to convince you of the importance of
doing your own observations of the text before you are read and are
potentially biasedby someone else'sinterpretation (including the one you are
currently reading!) It is always important to be a Berean(Acts 17:11-notes)
when studying the Scriptures, but this caution is especiallynecessarywhen
studying the Old Testamentprophetic books.
Before you consult commentaries, sermons or other resources,first consult
the Word of God, studying the Scriptures diligently and inductively (See
inductive Bible study) in dependence on your Teacher, the Holy Spirit, Who
Jesus promised would guide us into all truth (John 16:13).
A BRIEF SUMMARY OF ISRAEL'S HISTORY
The history of Israelbegins with Jehovah's callto and covenantwith
Abraham (Acts 7:2, 3, 4, Ge 12:1, 2, 3, 17:1, 2, 3, 4, 5, 6, 7, 8), with these
covenantpromises passing down through Isaac to Jacob(Ge 32:28, 35:10, 11,
12) from whom came the 12 tribes of Israel. The 12 tribes under the
leadership of Moses were deliveredby Jehovah(Acts 7:30, 31, 32, 33, 34, 35,
36) from the death angel by the blood of the Passoverlamb (Ex 12:11, 21, 27,
50, 51) and from Egyptian bondage and Pharaoh's pursuit - Ex 14:21, 22, 23,
24, 25, 26, 27, 28, 29, 30, 31). Jehovahthen entered into a conditional covenant
with Israelat Mt Sinai (Ex 19:5, 24:3, 7, 8). After 40 years of wilderness

wandering (Acts 7:36), the first generationof Israelites (those who had been
freed from Egypt) died off (Nu 14:32, 33, 34, 35)with the exceptionof Joshua
and Caleb(Nu 14:36, 37, 38).
The secondgenerationofIsraelites crossedthe Jordan into the promised land
to capture and occupy their specific tribal territory under the leadershipof
Joshua (Josh21:43, 44, 45, Ne 9:23, 24). After Joshua's death, the dark days
of the period of the judges followed, lasting some 300 plus years, during which
every man did what was right in his owneyes because there was no king in
Israel(Jdg 21:25-notes, Neh9:26, 27, 28, 29). During this dark time Ruth the
Moabitess married Boaz, the kinsmen-redeemer(Ru 3:9, 12, 13, 4:4, 5, 6 - see
verse by verse commentary on Ruth), and gave birth to Obed the father of
Jesse, the father of David (Ruth 4:21, 22).
Towardthe end of the period of Judges (see commentary on Judges - Verse by
Verse) the prophet Samuel was raisedup (1Sa 1:20, 21, 22, 28; 3:8, 9, 10, 19,
20, 21) to callIsrael back to her King (cp 1Sa 7:3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13).
However, when the prophet (EBD article) Samuelhad grown old, his sons did
not walk in his ways (1Sa 8:2, 3) with the result that Israelbeganto cry out
for a king like the other nations (1Sa 8:4, 5, 6, 19, 20). And so God gave them a
king and allowedthe 12 tribes (the United Kingdom) to be ruled for 40 years
by King Saul, 40 years by King David and 40 years by King Solomon.
In 931BC, Goddeclaredto King Solomonthat He would tear the kingdom
from him because ofhis idolatry, but would leave the tribe of Judah and the
tribe of Benjamin under his sonRehoboam's rule (1Ki 11:10, 11, 12, 13). And
just as Jehovahhad prophesied, the 12 tribes were divided at the end of
Solomon's reign, JeroboamI (followedby 18 evil kings)being the first king of
the north ruling over 10 tribes in the capitalcity of Samaria (1Ki 11:26, 27,
28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40). Rehoboam(followed by 11 evil
and 8 godly kings) (1Ki 11:42, 43) became the first king of the south and he
ruled in the capital city of Jerusalemovertwo tribes, Judah and Benjamin.
The Northern Kingdom stoodfor 209 years until it was captured by Assyria
and takeninto exile in 722 BC (2Ki 17:1, 2, 3, 4, 5, 6. Why? 2Ki 17:7,8, 9, 10,
11, 12, 13, 14, 15, 16, 17, 18, 19).

The Southern Kingdom failed to learn from Israel's punishment by Jehovah
after 345 years was takeninto captivity by Nebuchadnezzar in 586 BC
(Zedekiah the last king - 2Chr 36:11, 12, 13, 14, 15, 16, 17, 18, 19, 20, Why 70
years of exile in Babylon? 2Chr 36:21, Lv 25:4, 26:33, 34, 35). Note that there
were 3 sieges ofJerusalemby Babylon - 605BC (Danieland his friends taken,
Jehoiakimking of Judah), 597BC (Ezekieland 10,000takencaptive,
Jehoiachinking of Judah) and 586BC (Jerusalemand the Holy Temple
destroyed, Zedekiah king of Judah).
THE OLD TESTAMENT PROPHETS
The chart below summarizes the the periods of ministry of all 17 Old
Testamentprophets, often divided (primarily on the basis of their length) into
major prophets (Isaiah, Jeremiah, Ezekiel, Daniel)and minor prophets (see
names in chart below). The chart depicts the time of the prophet's ministry -
Exilic, Pre- or Post-exilic - and the primary recipient of their prophetic
message(eg, Amos and Hosea to the 10 Northern tribes referred to as Israel -
wheneveryou observe the term "Israel" in Scripture check the context
because in other uses it can refer to the 12 tribes representing undivided
Israel). As describedabove, the Northern 10 Tribes were takeninto exile by
Assyria in 722 BC. Isaiah beganhis prophetic ministry which was directed
primarily to the Southern Kingdom of Judah about 739BC orapproximately
17 years prior to the fall of the Northern Kingdom of Israel. Isaiah's ministry
to Judah ceasedabout 681BC,almost100 years prior to the Babylonian exile
in 586BC. Note also thatAmos, Hosea and Micah were contemporary
prophets of Isaiah.
THREE PERIODS
OF THE PROPHETS
OF ISRAEL & JUDAH
ASSYRIAN

CAPTIVITY
722BC
BABYLONIAN
CAPTIVITY
586BC
1
PRE-EXILIC
2
EXILIC
3
POST-EXILIC
ISRAEL
10 NORTHERN TRIBES
TAKEN INTO EXILE BY ASSYRIA
CAPITAL: SAMARIA
DANIEL
EZEKIEL
JONAH

AMOS
HOSEA
JUDAH
2 SOUTHERN TRIBES
TAKEN INTO EXILE BY BABYLON
CAPITAL: JERUSALEM
RESTORED
JUDAH
OBADIAH
ISAIAH
NAHUM
ZECHARIAH
MALACHI
JOEL
MICAH
ZEPHANIAH
HAGGAI

HABAKKUK
JEREMIAH
RelatedResource:Timeline for Isaiah in Pdf

As you study Isaiah (and any prophecy for that matter) keepin mind that the
prophets words speak to one or more of the major prophetic points in history:
The prophet's own day, Judah's 70 years captivity (exile) in Babylon, Judah's
post-exilic return to Jerusalem(and "the land" - see following note),
Messiah's firstcoming, Messiah's secondcoming to reign one thousand years
(The Millennium), and the inception of the New Heaven and New Earth.
Keep in mind that many times in the OT, the seeminglygeneralphrase "the
land" is a specific designationof the promised land (determined by the
context), the land of "milk and honey" which Jehovahunconditionally
promised to Abraham and his offspring forever(eg, observe the phrase "the
land" in Ge 12:1, 7, 13:15, 15:18, 17:7, 8, 24:7, 28:4, 13, 14, 15, 35:9, 10, 11, 12,
48:4, Ex 20:12, 33:1, Dt 34:4, 2Chr 20:7, Neh 9:7, 8)
THE MAJOR
PROPHETIC POINTS
IN SCRIPTURE
The
Prophet's Own
Lifetime
Judah's 70 Yrs in Babylonian Captivity (Exile)

Judah's Return to Jerusalem& RestorationofTemple
(Post-exilic)
400 Years
God is "Silent"
Messiah's FirstComing as a Man to be Crucified for our sins
Messiah's SecondComing to reign as King over His Millennial Kingdom
New Heaven and New Earth
in which righteousness dwells
RelatedResources:
ProphecyPrimer
Prophetic Points in Book of Daniel
Isaiahhas been referred to as the Bible in miniature, having 66 chapters even
as the Bible has 66 books. And just as the Bible is divided into two parts of 39
Old Testamentbooks and 27 New Testamentbooks, Isaiahis divided into two
parts, the first 39 chapters (Isa 1-39) having to do largely with Israel's past
and the promise of Messiah'scoming, and the last 27 chapters (Isa 40-66)
dealing especiallywith Israel's future and her deliverance. Obviously, the
"division" of Isaiahinto 39 and 27 chapters is coincidentalbecause the

original manuscript of Isaiah had no chapter divisions but the chapters were
establishedby human editors, not the Holy Spirit. J Vernon McGee illustrates
the comparisonof Isaiahand the Bible in the following table…
Isaiah
Bible
66 Chapters
66 Books
39 Chapters on LAW,
the Government of God
39 Books
in Old Testament
27 Chapters on GRACE,
Salvationof God
27 Books
in New Testament
Isaiahhas been calledthe "fifth evangelist" becauseofhis portrayal f the
nature of God and His purpose in salvation. Others have referred to the book
of Isaiah as "the fifth Gospel," because the prophet so clearly predicts the
Lord Jesus Christ's Christ’s virgin birth, character, life, death, resurrection,
and secondcoming.
The importance of Isaiahto the argument of the NT cannot be
underestimated for the NT writers have some 66 direct quotations. In addition
if one also includes NT passages thathave "allusions" to Isaiah the number of
references is approximately 85. Twenty of the twenty-seven New Testament
books referin some way to Isaiahwith 12 of those books utilizing direct
quotations.
Unger in his Bible handbook writes that

Isaiah… is the greatmessianic prophet and prince of OT seers. Forsplendor
of diction, brilliance of imagery, versatility and beauty of style, profundity
and breadth of prophetic vision, he is without peer.
Henry Morris writes that Isaiah…
is consideredthe greatestof Old Testamentprophets. His book contains the
most significant and greatestnumber of Messianicprophecies. It falls
naturally into two divisions, chapters 1-39 and chapters 40-66. Liberals have
long argued that the two divisions were written by two different authors (Ed
note: This refers to the rise of so called "higher criticism" [see note on the
approachone takes to interpretation] in the late 1800's spurredthe debate
about who wrote Isaiah.). The only real evidence for this idea is the fact that
certain explicit prophecies in the seconddivision (Isaiah45:1, 2, 3, 4), were
fulfilled long after the "first" Isaiahdied. Liberals do not believe in predictive
prophecy. The New Testament, however, including Christ Himself, quotes
from both divisions, attributing all such quotes to "Isaiahthe prophet" (Mt
3:3; 12:17,18;Luke 3:4; Jn 12:38, 39, 40, 41;Acts 8:28, 29, 30, 31, 32, 33, 34;
Ro 10:16,20). Jesus saysthat Isaiahwrote the prophecy in both Isaiah6:9,10
(quoted in Mt 13:14,15)andIsaiah 53:4 (quoted in Mt 8:17), as well as other
quotes from both divisions…
The real reason… forthe "two Isaiahs" ("Deutero-Isaiah")notion is that the
seconddivision contains many remarkable prophecies that were later
fulfilled--for example, the naming of the Persianemperor Cyrus a century
and a half in advance (Isaiah 45:1, 2, 3, 4). Skepticaltheologians are unwilling
to believe that God cansupernaturally reveal the future to His divinely called
and prepared prophets, and so most assume that the last part of Isaiah was
written by an unknown writer living among the exiles in Babylon after Cyrus
had conqueredthe city. (Morris, Henry: Defenders Study Bible. World
Publishing)
Deuteronomy 18:18 gives us an excellentBiblical definition of a prophet…
'I will raise up a prophet from among their countrymen like you, and I will
put My words in his mouth, and he shall speak to them all that I command
him.

Easton's writes that the word prophet is the Hebrew word nabi which is
from a root meaning "to bubble forth, as from a fountain," hence "to utter",
(cp. Ps 45:1). This Hebrew word is the first and the most generally used for a
prophet. In the time of Samuelanother word, ro'eh, "seer", beganto be used
(1Sa 9:9). It occurs seventimes in reference to Samuel. Afterwards another
word, hozeh, "seer" (2Sa 24:11), was employed. In 1Chr 29:29 all these three
words are used: "Samuelthe seer(ro'eh), Nathan the prophet (nabi'), Gad the
seer" (hozeh). In Josh13:22 Balaamis called (Heb.) a kosem"diviner," a
word used only of a false prophet.
So important is prophecy in God's Word that it occupies about one third of
the whole Bible. Prophecyis God's revelationof His Plans to His children.
Sir Winston Churchill was askedto give the qualifications a person needed to
succeedin politics to which he replied
It is the ability to foretellwhat is going to happen tomorrow, next week, next
month, and next year. And to have the ability afterwards to explain why it
didn’t happen.
God’s genuine prophets unlike politicians were always correctand did not
have to explain awaytheir mistakes.
Moses records that…
When a prophet speaks in the name of the Lord, if the thing does not come
about or come true, that is the thing which the Lord has not spoken. The
prophet has spokenit presumptuously; you shall not be afraid of him. (Dt
18:22)
Isaiahalludes to the test of authenticity writing…
To the law and to the testimony! If they do not speak according to this word, it
is because they have no dawn. (Is 8:20)
Wil Pounds in his summary The Prophets:Holy Men of God writes that…
A prophet is a man who speaks to men on behalf of God the message he has
receivedfrom God. Prophecyis the declarationand illustration of the

principles of the divine government, whether in the past, present, or the
future. Prophets were God’s speciallycalledand inspired messengers. They
were "holy men of God who spoke as they were moved by the Holy Spirit"
(2Peter1:21-note). The prophets are calledby various names including: "Man
of God," "Servantof Jehovah(LORD)," "MessengerofJehovah,"
"Interpreter," "Sentinel," "The Man of the Spirit." The Holy Spirit
breathing into the mind of the prophet so illumined his spirit and pervaded
his thoughts, that while nothing as a personwas takenaway, yet everything
that was necessaryto enable him to declare divine truth in all its fullness was
bestowedon him. Their inspiration consistedin the fullness of the influence of
the Holy Spirit enabling them to accomplishtheir work.
His job was to call the people back to God and to the truth of God. It involved
warning them of the consequencesoftheir actions and a call to repentance. At
times it was a messageofGod's plan for the future of His Kingdom. They
were men through whom God spoke His message oflove for sinners, and
warned them of the consequences oftheir sins. The heart of their message was
God's promise of eternalredemption through the coming of Jesus Christ the
Messiah.
The testof the prophet was practicaland simple. "When the word of the
prophet shall come to pass, then shall the prophet be known, that the Lord
has truly sent him" (Jeremiah28:9). The term does not occur in the Old
Testament. It is found on the lips of Jesus (Mt 7:15-23;Mk.13:21, 22, 23;Jer
14:13, 14, 15, 16, 17, 18; 28;1Ki 22:5-28). Things that are most highly valued
are most subjectto counterfeiting. True prophecy has in it no contradictions.
It must always agree in genuine way with what is already known about
Yahweh. Satanis the counterfeiter.
Characteristicsofthe Prophets
1. They were sent from God. These men claimedto be speaking from God and
for God. "Thus says the Lord" was a clearemphasis of their preaching. The
content of their messageis proof that they were inspired of the Lord.
2. Their messagewas relatedto history. It grew out of some historic situation
in which they lived. The prophets were messengers oftheir times. The

messagecanonly be understood by seeing it in its original setting. You have to
become a student of history to understand Old Testamentprophecy.
3. God's revelation is progressive. Eachmessagebuilds upon other revealed
truth from God.
4. Prophecyis not always predictive. It is a mistake to think that Old
Testamentprophecy was always predictive or foretelling of the future. There
were times when the prophet spoke only to his own generationwithout any
specialreference to the future. He called his generationto repentance or to a
socialchange within the nation or political changes. Theywarnedthe nation
and its leaders of wrongs that neededto be corrected. Theywere primarily
messengersofGod, whether they spoke ofthe past, the present, or the future.
5. There were absolute predictions of the future. These predictions reveal
God's purposes of grace to men. They are dependent upon the sovereign
purpose of God, and they are certain of fulfillment. A goodexample is Genesis
3:15, which is not dependent upon, man, but solelyupon God. Galatians 4:4, 5
shows its fulfillment.
6. There were conditional predictions, which directly bear upon men’s
responsibility for a proper human response to secure fulfillment. A good
example is Jonah's prediction that Nineveh would be destroyed in forty days.
7. Correctinterpretation of prophecy includes the recognitionof both literal
and figurative language freely intermingled. Genesis 3:15 is a figurative way
of picturing the conflict betweenChrist and Satan.
8. All prophecy is centeredin Christ. It is a testimony of Jesus Christ. He is at
the centerof prophecy because He is the centraltheme of all the Scriptures.
No one, or anything can share that center stage with Him. Bring every
prophecy to Christ in order to see it in its true light.
9. Interpret Old Testamentprophecy in the light of the New Testament. We
find the key to the interpretation of Old Testamentprophecy by examining
how New Testamentwriters interpreted the prophets. The explanation of the
Old Testamentin the New Testamentis the very point from which alone all
explanation that listens to the voice of the divine wisdommust setout. This

way we understand the sense ofthe Holy Scriptures as understood by inspired
men themselves, and are furnished with the true keyto knowledge. We
discoverfrom the New Testamentwriters the correctprinciples of
interpreting the Old Testamentprophecies. Probably we should see much
more in the prophetic messagesthan we at first observed.
10. The interpretation of prophecy should generallybe in the literal and
natural meaning of the words. Seek the plain teaching of the passage.The
fulfillment of predictions made by the prophets is to be thought of as literal
and not allegorical. Manypredictions may be given to us in figurative
language, and we may or may not understand them, but when the day comes
for fulfillment it is to be thought of as literal. (Source)
Harry Ironside has some interesting introductory thoughts on the book of
Isaiah…
ISAIAH'S "wild measure" has ever been a portion of GOD's Holy Word in
which spiritually minded believers have found much to exercise their hearts
and lead out their souls in glad anticipation of the coming day when
Immanuel (God with us), of whom this prophet speaks, willtake His great
powerand reign.
Longer than any other prophetic book, it contains the fullest Messianic
predictions to be found in the Old Testament, testifying in no uncertain way to
"the sufferings of Christ, and the glory that should follow." Of late, like all
other books of the Bible, it has suffered much at the hands of unbelieving and
haughty critics, who have done their best to undermine the faith of the simple
in the integrity and unity of the Bible, but all that is settledfor those who have
faith by the Lord Jesus. Whenhere on earth He placed the sealor His divine
approval upon it in its entirety. And from this book the apostles drew again
and againin their ministry after the ascensionof the Saviour, all by the direct
guidance of the Holy Spirit, giving it a place of unquestionable authority as
the very word of the Lord.
Isaiahhimself was a man of wealth, rank, and learning, if we may give any
credence to Jewishtradition respecting him. He is supposedto be the one
referred to in Hebrews 11:37, who was "sawnasunder" by the enraged

rejecters ofhis prophetic ministry. If this be so, it occurred at the close of a
long and honored life, for his public service extendedover at leasthalf a
century. As he tells us in the opening verse, he prophesied "in the days of
Uzziah, Jotham, Ahaz, and Hezekiah."
In all likelihoodhe did not appear in the prophetic office until the lastyear of
Uzziah's long reign (Isaiah 6:1). Chapter six records his divine commission,
and it is questionable if he had uttered the burdens of the previous chapters
ere the vision there portrayed, which took place "in the yearthat King Uzziah
died": that is, not necessarilyafter he died but in the same year as that solemn
event. We know he continued to give forth the word of the Lord later than the
fourteenth year of Hezekiah's reign, for it was then that he was commissioned
to make known to the strickenmonarch that fifteen years were to be added to
his life. He was, therefore, contemporarywith Hosea throughout, and possibly
with Amos for a very brief season, though it is more likely the herdsman-
prophet had passedoff the scene before Isaiahbegan to make known the mind
of GOD. Micah also held the prophetic office during the reigns of the last
three kings mentioned. So Isaiah would be the chief among a goodlylittle
company, who had the secretof the Lord (Ps 25:14-note)in a day when
formalism and hypocrisy largely prevailed.
That there was but one Isaiah, not two, is evident from the testimony given by
the inspired writer of the Gospelof Luke. He tells us that on the occasionof
the Lord's first public visit to the synagogue atNazareth, "there was delivered
unto Him the book of the prophet Esaias,"(not of "the greatunknown"), and
from it He preachedHis gospelofdeliverance to the captives and the
acceptable yearof the Lord. The glorious predictions of Isaiah 61:1,2 the Lord
cited as inspired Scripture and written by Isaiah, not as the writing of an
unknown poet of the Maccabeanora later period.
The book as it stands bears every evidence of being preservedin its divinely
arrangedorder. It is only unbelieving ignorance coupled with amazing
egotism, that could leadany to think to rearrange and dissectit in the manner
of modern critics, of which George Adam Smith's "Isaiah" in the Expositor's
Bible series is the most commonly knownspecimen. It is a virtual denial of

inspiration and a biasedattempt to destroy the true prophetic characterof the
Messianic portions of this magnificent "goldenprophecy."
Unbelief finds difficulties
where faith bows with adoring reverence.
As I write not for skeptics, but for those who truly know Christ Whose
sufferings and glories Isaiahforetold, I shall pay but slight attention to the
objections of those unbelieving, natural men, albeit distinguished in the world
of letters and in the Christless religious circles of the day.
Many professing Christians pay little or no attention to the prophetic word,
but in neglecting that which formed so large a part of the Holy Scriptures,
they wrong their own souls and dishonor Him who gave His Word for our
edification and comfort.
The real value of prophecy
is that it occupies us with a Person,
not merely with events.
That Personis our Lord Jesus ChristWho came once to suffer and is coming
againto reign. Of both these advents Isaiahtreats, and that In a way more
plain and full than do any of the other Old Testamentseers.
Prophecy…
Foretelling of future events
Forth-telling of the mind of Godfor the moment
It should be borne in mind, however, that prophecy is not simply the
foretelling of future events, but is rather the forth-telling of the mind of GOD
for the moment.
When both the priesthood and the monarchy had failed completelyin Israel
and Judah, God continued to minister to His people through the prophets.
These were men to whom specialinsight was given into holy things, and who
were sent of GOD to callan erring people to repentance. It was their

responsibility to put before the people not only the coming glories into which
they were to enter in Messiah'sday, but also to impress upon them the
necessityofpreparing the wayof the Lord by turning from sin to
righteousness, andfrom their idolatrous vanities to the living GOD who had
so wonderfully manifested His poweron their behalf throughout Israel's
history. (Ironside, Harry A: Expository Notes on the Prophet Isaiah)
A SIMPLE OUTLINE
OF ISAIAH
(I) Isaiah 1-35 Prophetic:Israel and Gentile nations, especiallyAssyria
(II) Isaiah36-39 Historic: Reignof Hezekiah
(III) Isaiah40-66 Messianic:Especiallyre deliverance of a remnant in Israel
Warren Wiersbe (Be Comforted. Victor Books)offers the following simple
outline…
I. Condemnation—(Isaiah1-39)
1. Sermons againstJudah and Israel—(Isaiah1-12)
2. Burdens of Judgment againstthe Gentiles—(Isaiah13-23)
3. Songs aboutFuture Glory—(Isaiah24-27)
4. Woes ofComing Judgment from Assyria—(Isaiah28-35)
5. HistoricalInterlude—(Isaiah 36-39)
a. Hezekiahdelivered from Assyria—(Isaiah36-37)
b. Hezekiahdeceivedby Babylon—(Isaiah37-38)
II. Consolation—(Isaiah40-66)
1. God’s Greatness—(Isaiah40-48)(The Fathervs. idols)
2. God’s Grace—(Isaiah49-57)(The Son, God’s Servant)
3. God’s Glory—(Isaiah58-66)(The Spirit and the kingdom)

Charles H Spurgeon comments that…
This is a chapter which teaches an important lessonto those of us who desire
the salvationof men, for it shows us how God sets about that work. He begins
by exhibiting the sinner’s sin to him before he proclaims mercy to him; and if
we want to be the means of doing goodto men, it will not be by merely crying
to them, “Believe, believe, believe;” but there must be a laying of the axe at
the rootof the tree of self-righteousness, anda cutting awayof all trust in self.
A man must realize his danger before he will desire to escape from it, and it is
a mistakenkindness which refuses to setbefore him the peril in which he is.
God, who is infinitely tender and inconceivably merciful, shows us, in this
chapter, how to go to work with sinners. (Exposition of Isaiah1:1-31)
The vision of Isaiah the son of Amoz: (Isa 21:2; Nu 12:6; 24:4,16;2Chr 32:32;
Ps 89:19; Jer23:16; Nah 1:1; Hab 2:2; Mt 17:9; Acts 10:17;26:19; 2Co 12:1)
(Isa 2:1; 13:1; 2Pe 1:21)
Spurgeonnotes that "Prophets were calledseers, they saw what they were
calledto say;and every true preacherof Christ must first be a seerof Christ.
He must see that is, realize for himself; and then he must tell to others what he
has seen. This Book is about “the vision of Isaiah the son of Amoz, which he
saw”. During the time in which Isaiahprophesied, the worship of God was,
upon the whole, maintained in Judah; yet, prosperous as the times appeared
to be, there was visible to the eye of the Lord much iniquity. He who seethnot
as man seeth, but who looks beneaththe surface, and into the hearts of men
(1Sa 16:7), saw that the condition of the people was exceedingly
unsatisfactory. Do not forgetthat these upbraiding words were spokenduring
the reigns of comparatively goodkings, and try to imagine how the Lord must
have felt towards the people who lived in the reigns of bad kings. (Exposition
of Isaiah 1)
Vision (02377)(chazown/chazonfrom chazah = to see or behold) is a
masculine noun meaning a revelationby means of a vision, an oracle, a divine
communication. The emphasis is not so much on what is seenbut on the
messagethat is conveyedby what is seen. Thus chazondescribes a divine
revelation conveyedby something seen("seer"). In this sense vision is

somewhatsimilar to a dream, but as used in Scripture however, a vision is not
a typical "dream" but represents an actualexperience in which the individual
is given superhuman insight or awareness.Dreams (not "day dreams"!) occur
only when one is asleepwhereas visions canoccurwhile one is awake (cpDa
10:7). Some visions were conveyedby angels to men (Da 10:14). Visions
usually conveyedprophetic truths that relatedto Israel(Da 9:21, 10:14).
One of my favorite uses of chazonis Pr 29:18-note "Whenthere is no vision
("prophetic vision"; Lxx = exegetes= literally one who leads on [great
description of pastors, teachers!], expounder, interpreter - only 2 other uses in
Bible - Ge 41:8, 24; relatedverb exegeomaiofJesus - Jn 1:18-note), the people
are unrestrained, ("run wild!" which is what is transpiring in America circa
2016!), but happy (better "blessed")is he who keeps (observes)the law." The
NET Note on Pr 29:18 says "The Hebrew word “vision” (from the verb ‫ָח‬‫ז‬ ָ‫ה‬
[khazah, “to see”])refers to divine communication to prophets (as in 1 Sa 3:1)
and not to individual goals or plans. C. H. Toy sees a problem here: The most
calamitous period of Israel’s history was when prophetic vision was at its
height, whereas people were often more obedient when God was silent. He
also notes that in the book of Proverbs there is no mention of prophetic
teaching with wisdom as a guide. So he emends the word to “guidance”
following the LXX (see Proverbs [ICC], 512). The TEV has “guidance”;the
NIV retains “revelation.” It must be statedthat the prophetic ministry was
usually in response to the calamitous periods, calling the people back to God.
Without them the downward rush to anarchy and destruction would have
been fasterthan with these prophetic calls from God.
Jeremiah23:16 is instructive "Thus says the LORD of hosts, "Do not listen to
the words of the prophets who are prophesying to you. They are leading you
into futility; They speak a vision of their own imagination, Not from the
mouth of the LORD." False prophets give a message fromhuman origin (cp
Ezek 13:16), not the Lord and the result is not surprising - futility!
Bakeradds that chazon "signifies the direct, specific communication between
God and people through the prophetic office (1Sa 3:1; 1Chr. 17:15; Ps. 89:19)
or the collectionofsuch messages(2Chr. 32:32;Isa. 1:1; Obad. 1:1; Nah. 1:1;
Hab. 2:2, 3). Also, the word is used of the messages offalse prophets (Jer.

14:14;23:16); a guiding communication from the Lord, often restrictedwhen
a people are under judgment (Lam. 2:9; Ezek. 7:26; Mic. 3:6); and the
revelation of future events on a grand scale (Da 9:24; 10:14). (Complete Word
Study Dictionary: Old Testament).
The Lxx translates chazonwith horasis which describes the action(seeing)or
what is seen, including supernatural vision (Acts 2:17).
Vine says that…
Chazon almostalways signifies a means of divine revelation.
First, it refers to the means itself, to a prophetic “vision” by which divine
messages are communicated:“The days are prolonged, and every vision
faileth” (Ezek 12:22).
Second, this word represents the messagereceivedby prophetic “vision”:
“Where there is no vision, the people perish: but he that keepeththe law,
happy is he” (Pr 29:18).
Finally, chazon can representthe entirety of a prophetic or prophet’s message
as it is written down: “The vision of Isaiah the son of Amoz …” (Isa 1:1).
Thus the word inseparably related to the content of a divine communication
focuses onthe means by which that messageis received:“And the word of the
Lord was precious in those days; there was no open vision” (1Sa 3:1 the first
occurrence ofthe word).
In Isa 29:7 chazonsignifies a non-prophetic dream. (Vine's Complete
Expository Dictionary of Old and New TestamentWords)
Note what happens when there is no chazon, no vision in Pr 29:18 (note)
where same word is used for vision. (cp similar spiritual "dynamic" in 1Sa
3:1, Amos 8:11,12 Hosea 4:6)-"Where there is no vision, the people are
unrestrained ("run wild"), but happy (blessed)is he who keeps the law." Note
that in Pr 29:18, the Septuagint choosesthe interesting Greek wordexegetes
to translate the Hebrew word for vision (chazon). Exegetesin Greek literally
means one who leads out, and so unfolds, declares ortells. Exegetesofcourse
gives us our English “exegesis”whichdescribes the unfolding interpretation

brought about by teaching the Scripture. An exegetesin secularGreek
describedan expounder, interpreter, as of oracles dreams, omens, or sacred
customs. Exegetesis not used in the NT but the verbal root exegeomaiis used
6 times (Lk 24:35, Jn 1:18, Acts 10:8, 15:12, 14, 21:19) and means to provide
detailed information in a systematic manner. God's people are best fed (and
spiritually healthiest)when they are fed with the pure milk of the Word (1Pe
2:2-note), expounded by the Spirit endued and empoweredexegete!For
practicalpurposes when any people, individually or corporately, fails to have
a Word from God, by default the only only source from which one can receive
a "word" is from the godless world, the depraved flesh or the deceptive devil!
And the result is chaos not kosmos (order)!
Moses records "He said, "Hearnow My words:If there is a prophet among
you, I, the LORD, shall make Myself knownto him in a vision. I shall speak
with him in a dream." (Nu 12:6) Ryrie Comments: God spoke to prophets
through visions and dreams; but He spoke to Moses directly, openly (Nu
11:17, 25, Ex 34:5, cp Ps 103:7), and not in dark sayings (riddles).
Webster's 1828 dictionarysays that a vision - In Scripture is a revelation from
God; an appearance orexhibition of something supernaturally presented to
the minds of the prophets, by which they were informed of future events. Such
were the visions of Isaiah, of Amos, of Ezekiel, etc.
Morris - In the Old Testament, vision is often synonymous with "divine
revelation," amounting to a claim by the prophet that the accountthat follows
is supernaturally inspired. (Defenders Study Bible)
Nelson's Bible Dictionary - In the Bible, people who had visions were filled
with a specialconsciousness ofGod. The most noteworthy examples in the Old
Testamentof recipients of visions are Ezekiel(cp Ezek 1:1-25; 26, 27, 28) and
Daniel (Da 7:15, 28, 8:15, 17, 19). Visions in the New Testamentare most
prominent in the GospelofLuke (Lk 1:22, 24, 22, 23), the Book ofActs (Acts
7:31, Paul - Acts 26:19 compare with Acts 9:3, 4, 5, 6, 10, 11, 12, 13, 14, 15;
Cornelius - Acts 10:1, 2, 3, 4, 5, 6, 7, Peter - Acts 10:10, 11, 12, 13, 17, 19, 20,
11:5, 6, 7, 8, 9, 10; Paul - Acts 16:9, 10, 11, 12 18:8, 9, 10, 11), and the Book of
Revelation. The purpose of visions was to give guidance and direction to

God’s servants and to foretell the future. Daniel’s vision, for example, told of
the coming of the Messiah(Da 8:1, 17). (Youngblood, R. F., Bruce, F. F.,
Harrison, R. K., & Thomas NelsonPublishers. Nelson's New IllustratedBible
Dictionary)
Chazon - 34 uses in the OT - Notice that there are no uses of chazon prior to
first Samuel and not surprisingly most of the uses are in the prophetic books.
1 Samuel 3:1 Now the boy Samuelwas ministering to the LORD before Eli.
And word from the LORD was rare in those days, visions were infrequent.
1 Chronicles 17:15 According to all these words and according to all this
vision, so Nathan spoke to David.
2 Chronicles 32:32 Now the restof the acts of Hezekiahand his deeds of
devotion, behold, they are written in the vision of Isaiahthe prophet, the son
of Amoz, in the Book ofthe Kings of Judah and Israel.
Psalm89:19 Once You spoke in vision to Your godly ones, And said, "I have
given help to one who is mighty; I have exalted one chosenfrom the people.
Proverbs 29:18 Where there is no vision, the people are unrestrained, But
happy is he who keeps the law.
Isaiah1:1 The vision of Isaiah the son of Amoz concerning Judah and
Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz and
Hezekiah, kings of Judah.
Isaiah29:7 And the multitude of all the nations who wage waragainstAriel,
Even all who wage waragainsther and her stronghold, and who distress her,
Will be like a dream, a vision of the night.
Jeremiah14:14 Then the LORD said to me, "The prophets are prophesying
falsehoodin My name. I have neither sent them nor commanded them nor
spokento them; they are prophesying to you a false vision, divination, futility
and the deception of their own minds.
Jeremiah23:16 Thus says the LORD of hosts, "Do not listen to the words of
the prophets who are prophesying to you. They are leading you into futility;

They speak a vision of their own imagination, Not from the mouth of the
LORD.
Lamentations 2:9 Her gates have sunk into the ground, He has destroyed and
broken her bars. Her king and her princes are among the nations; The law is
no more. Also, her prophets find No vision from the LORD.
Ezekiel7:13 'Indeed, the sellerwill not regain what he sold as long as they
both live; for the vision regarding all their multitude will not be averted, nor
will any of them maintain his life by his iniquity.
26 'Disasterwill come upon disasterand rumor will be added to rumor; then
they will seek a vision from a prophet, but the law will be lostfrom the priest
and counselfrom the elders.
Ezekiel12:22 "Sonof man, what is this proverb you people have concerning
the land of Israel, saying, 'The days are long and every vision fails '?
23 "Therefore sayto them, 'Thus says the Lord GOD, "I will make this
proverb ceaseso that they will no longer use it as a proverb in Israel." But tell
them, "The days draw near as well as the fulfillment of every vision.
24 "Forthere will no longerbe any false vision or flattering divination within
the house of Israel.
27 "Sonof man, behold, the house of Israelis saying, 'The vision that he sees
is for many years from now, and he prophesies of times far off.'
Ezekiel13:16 along with the prophets of Israel who prophesy to Jerusalem,
and who see visions of peace for her when there is no peace,'declares the Lord
GOD.
Daniel 1:17 As for these four youths, God gave them knowledge and
intelligence in every branch of literature and wisdom; Danieleven understood
all kinds of visions and dreams.
Daniel 8:1 In the third year of the reign of Belshazzarthe king a vision
appearedto me, Daniel, subsequent to the one which appearedto me
previously.

2 I lookedin the vision, and while I was looking I was in the citadel of Susa,
which is in the province of Elam; and I lookedin the vision and I myself was
beside the Ulai Canal.
13 Then I heard a holy one speaking, and another holy one said to that
particular one who was speaking, "How long will the vision about the regular
sacrifice apply, while the transgressioncauseshorror, so as to allow both the
holy place and the host to be trampled?"
15 When I, Daniel, had seenthe vision, I soughtto understand it; and behold,
standing before me was one who lookedlike a man.
17 So he came near to where I was standing, and when he came I was
frightened and fell on my face;but he said to me, "Sonof man, understand
that the vision pertains to the time of the end."
26 "The vision of the evenings and mornings Which has been told is true; But
keepthe vision secret, Forit pertains to many days in the future."
Daniel 9:21 while I was still speaking in prayer, then the man Gabriel, whom I
had seenin the vision previously, came to me in my extreme weariness about
the time of the evening offering.
24 "Seventy weekshave been decreedfor your people and your holy city, to
finish the transgression, to make an end of sin, to make atonementfor
iniquity, to bring in everlasting righteousness, to sealup vision and prophecy
and to anoint the most holy place.
Daniel 10:14 "Now I have come to give you an understanding of what will
happen to your people in the latter days, for the vision pertains to the days yet
future."
Daniel 11:14 "Now in those times many will rise up againstthe king of the
South; the violent ones among your people will also lift themselves up in order
to fulfill the vision, but they will fall down.
Hosea 12:10 I have also spokento the prophets, And I gave numerous visions,
And through the prophets I gave parables.

Jesus was the root from the stump of jesse

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