isaiah

Background

Authorship.   The authorship of the book of Isaiah has in the last two centuries come under severe criticism, with two or even three different authors being posited. It is supposed that the differences in literary style, theological ideas, and historical viewpoint between the first part, chapters 1–39, and the second, chapters 40–66 (many subdivide this into 40–55 and 56–66), indicate distinct authors. The first 39 chapters are commonly granted to Isaiah, son of Amoz, while the “Book of Comfort” (40–66) is ascribed to an unknown author from the mid-sixth century, during the exile. The supposed objections to Isaianic authorship would probably not be taken so seriously were it not for the strong component of predictive prophecy demanded by Isaianic authorship of 40–66, especially the naming of Cyrus a century or more before his birth.

On the other hand there are good reasons to see a single hand in the composition of the whole book. The book is ascribed to Isaiah (1:1) and to no other. The whole 66 chapters sustain a theological balance between condemnation (1–39) and consolation (40–66). The term, “The Holy One of Israel,” relatively unique to this prophecy, is found regularly in both parts.[1] The background and setting of 40–66 are preexilic Israel, not exilic Babylon, with references to idolatry and geography. Other preexilic prophets seem to allude to portions of 40–66 (Nah 1:15 // Is 52:7; Zeph 2:15 // Is 47:8; Jer 31:35 // Is 51:15). The New Testament regularly ascribes parts of the whole book to Isaiah (cf. John 12:38–40). The Jewish tradition of Isaianic authorship is unanimous. There is no manuscript or testamentary evidence for the independent copying and circulation of the presumed portions. Finally, it is rather unlikely that the author of such masterful literature as 40–66 should pass into oblivion unknown.

The book must be accepted as the work of the son of Amoz (of whom nothing else is known). He was a family man who involved his wife and sons in his work.

Date of composition.   The prophecy is dated “during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah” (1:1). Isaiah’s call came in the year that Uzziah died (6:1), 740 BC. Other datable portions of the book include the Syro-Ephraimite threat (chapters 7–8), about 733 BC, the Assyrian threat (chapters 36–37), 701 BC, and the death of Sennacherib (37:38), 681 BC. It is possible the first 39 chapters were written before 700, and the last 27 written in the next 20 years, under the oppressive reign of Manasseh. On the other hand the composition need not have soon followed the oral prophecies.

Historical setting.   As Isaiah began to prophesy, the northern sister, Israel, was in her final state of decline. She was just coming off a “golden age” of economic prosperity and political expansion, especially under the reign of Jeroboam II (793–753). Unfortunately such good signs were not accompanied by equal moral and spiritual progress, as witnessed especially in the writings of Amos and Hosea. This golden age was also made possible in part because of the vacuum of power on the larger political scene, as Egypt and the Hittites were in decline, and Assyria was between powerful rulers. The moral disintegration of Israel coincided remarkably with the political and military ascendancy of Assyria, resulting in a decade of conflict, and ultimately the fall of Samaria. Tiglath-pilesar came to power in Assyria in 745, and had conquered northern Syria, Hamath, and much of Philistia by 733. The king of Damascus joined with the king of Israel to resist him, and sought the further alliance of Judah. Ahaz refused, and preferred Assyrian help against the vengeance of Syria-Israel (cf. 2 Kings 16:7–9), the setting of Isaiah 7. Within a short decade Assyria did conquer both Damascus (732) and Samaria (722), and in just another two decades swallowed almost all of Judah. (Some say Jerusalem was the only city he did not capture.) Faced with this threat Hezekiah turned in prayer to the Lord, who miraculously devastated the Assyrian army, so that Judah was never threatened by them again. Shortly prior to that scare the rising star of Babylon, Merodach-baladan, sent to Hezekiah to congratulate him on his physical recovery (39:1–2), and most probably also to enlist his alliance against Assyria. Some kind of mutual defense agreement may have been at least part of the occasion of Isaiah’s harsh words (39:3–8). Such would certainly fit the larger theme of the book (as in the Argument below).

Argument

Oswalt (NICOT) is probably correct in identifying servanthood as the overriding theme of the prophecy, if it is understood in the sense of vassalage. Israel-Judah was a failure in her calling as the servant-vassal of Yahweh because of her lack of trust in Yahweh, and must therefore suffer divine discipline (1–39). God would nevertheless redeem her from her exile (40–48). Her ultimate redemption and the ideal servanthood would be accomplished by God’s ideal Servant (49–57). Only then would Israel be restored to a successful and glorious fulfillment of her inviolable calling (58–66).

The themes and tone of the entire prophecy are set in the introductory section (1–6). Chapters 1–5 form a chiasmus, centering on God’s day of reckoning (2:6—4:1) for Israel’s failure; framed by promises of peace (2:1–5) and a Savior (4:2–6); and God’s case against Israel for ignoring him in her hypocritical display of religion (1) and failing to produce the kind of righteousness expected of his servant (5). The record of the prophet’s call and commission (6) stands as a contrast to Israel’s servant failure, and establishes themes developed throughout the book.

The next major section, 7–39, seems also to have a kind of chiastic structure, as it is framed by the only two historical sections of the book: Ahaz’s servant failure in the conflict with Syria–Israel (7–8); and Hezekiah’s success in the conflict with Assyria (36–37), followed by his failure in the episode with the Babylonian ambassadors (38–39). These historical incidents set the theme for the section: the question of whether Judah, represented by her king, would trust Yahweh or human nations. In between the two sections (7–12 and 36–39) God’s trustworthiness and power are set in contrast to the nations (13–35).

In the Book of Immanuel (7–12), Ahaz’s failure to trust Yahweh is answered with the sign of the virgin birth of Immanuel (7:1–16). Ironically, God expressed the fact that Assyria would constitute a greater threat than the Syro-Ephraimite coalition (7:17—8:15), but that he would still provide both near-term deliverance, defeating Samaria (9:8—10:4) and Assyria (10:5–34) and ultimate (eschatological; 9:1–7; 11) in the Son-Branch. In view of that ultimate deliverance the prophet could proleptically sing Israel’s “song of trust” (12).

The section of oracles against nations (13–23) is not merely the condemnation of Judah’s enemies, since Jerusalem is included (22). Rather, it shows the futility of and divine displeasure against reliance on military coalition instead of divine protection in the face of threat: man is no reliable deliverer, and to rely on him is to rebel against God. God’s army is the one to be feared (13:1–16). This point is emphasized in the oracle against the “Valley of vision” (22), which is Jerusalem (vv. 9–10). Her guilt is her earthly-mindedness, trusting in military preparedness (vv. 1–11), and fatalistic revelry (vv. 12–14), rather than trusting God (v. 8) and praying (v. 12).

Chapters 24–27 show God to be no mere passive reactor upon the stage of history, but its active, sovereign director. Here God describes his eschatological triumph over the nations and his gracious blessing of Israel in the Millennium. First God’s infinitely superior power over all mankind and all nature is shown by the announcement of his intent to wreak devastating havoc (24). His victory is celebrated by praise from and a banquet for his people (25). The celebration continues with a song of trust in Yahweh, and praise for his deliverance (26). The eschatological tenor of this victory is made certain by the reference to Leviathan in 27:1. Thus the predictions of victory, forgiveness, and gathering of Israel (27) are also certainly to be realized eschatologically.

Since God is sovereign over all nations, and will work his plan of grace for Israel, then trust in any other ‘salvation’ is all the more culpable: hence, the woes that follow (28–33). First, Ephraim, the northern kingdom, is taken to task for pride, drunkenness (28:1–8), and rejection of the prophetic word (28:9–13). God’s response is to bring his cornerstone for correction and discipline (28:14–29). Jerusalem must also fall (29:1–8) because of spiritual blindness (29:9–16); but she too will ultimately be restored by her almighty God (29:17–24). Woe against Judah is particularized in 30–31 for her misplaced trust in Egypt. Their error was persistent (30:1–11) and must surely suffer judgment (30:12–17); but just as surely restoration must follow (30:18–33). On the one hand, trust in Egypt is fatal (31:1–3); on the other, it is Yahweh who will personally defend Jerusalem (31:4–9). This mighty, victorious God is also shown to be the one whose reign as king will be characterized by righteousness, accomplished by his out-poured Spirit (32). But for his destructive enemies, epitomized by Assyria (who violated his chosen people), divine vengeance is their lot (33:1–12), while Jerusalem will serve as his center of peace and security for him and his righteous ones (33:13–24).

The message of this large section, 13–35, is summarized in its last two chapters, 34–35: God will judge with finality his enemies (34:1–15); and answering to that destruction he will renew the earth to edenic beauty and productivity and restore his people to enjoy him and his work (34:16—35:10). A God of such power and righteous purpose is entirely deserving of the trust of his chosen people.

Happily their king Hezekiah showed them the way to victory against humanly impossible odds in the conflict with the Rabshakeh of Assyria by putting complete trust in the God of 13–35 (36–37). Sadly that same king also failed in his role as servant when (chronologically preceding the Assyrian destruction) he failed to give this God of Israel his due credit before the Babylonians sent to congratulate him for his miraculous physical recovery (38–39). The Rabshakeh of Assyria directly taunted Yahweh as being incapable of defending Jerusalem against the Assyrian army, since none of the nations’ gods had prevented Assyrian victories (36). Modeling the faithful servant response, Hezekiah spread out the written threat before the Lord, the one ultimately challenged (37:14). Such faith God honored with miraculous deliverance (37:21–38). God graciously delivered Hezekiah on another occasion, granting him physical restoration from some terminal ailment (38). Isaiah’s condemnation of his reception of the Babylonian emissaries shows divine disapproval of what was apparently a failure to perform the servant role of giving public acknowledgement of the greatness of Israel’s God (39).

Heroic as Hezekiah was, he did not qualify as Yahweh’s ideal Servant, leaving the reader anticipating a greater. His failure in relation to the Babylonians also leaves the reader anticipating subjugation to these same Babylonians. This Babylonian exile and deliverance by the ideal Servant are the central themes of the concluding major division (40–66). Divided by Isaiah himself into three sections, this portion develops the subjects of Israel’s near-future salvation (40–48), her great Servant-redeemer (49–57), and the glory of her ultimate salvation (58–66).

The prophet is first commanded to announce comfort to God’s people by His personal presence with them (40:1–11), a kind of introduction to this major portion of the book. The trustworthiness of Yahweh is established by the portrayal of his incomparable greatness (40:12–31) as well as his unique election of Israel (41). The subject of servanthood is then opened, with God describing his ideal servant (42:1–12), and showing Israel’s shortcoming (42:13–25). Nevertheless, Israel’s election by God is not threatened: his choice of her stands secure (43). Then his own uniqueness is established by the extraordinary irony of chapter 44 showing the utter foolishness of idolatry. By contrast Yahweh has the power to foretell the future (44:21–28), which he proceeds to do by naming the pagan deliverer he has chosen to free Israel from her Babylonian exile, Cyrus (45:1–13). He then continues to reemphasize the significance of such prediction (45:14–25). He issues a call to his people to own him as their God and more: as the only true God (46). Despite the domination of Babylon over Israel (for a time), her gods were the weak ones (46:1–2), unable to spare her from destruction (47). God’s purpose in the foretelling of Cyrus and his work is to convince a hard-headed (48:4) people of the truth, and to purify their worship (48:1–11), that he might ultimately bless them (48:12–22).

The portion depicting the perfect Servant and his salvation begins with His identification with Israel (49:3), and immediately speaks of his mission of providing salvation not only to Israel but to the whole world (49:1–13). Nevertheless, Israel could still expect the promises she received to be fulfilled, as indicated by the description of her return to the land in glory and her exaltation among and by the nations (49:14–26). As her Servant-savior proved to be lowly (50:4–9), so his people must be lowly and submissive to him (50:10–11). All who would meet his condition—humility, virtually synonymous with faith—could expect the exaltation of 51–52. This redemption would include Gentiles (51:4–8), and would surpass the Exodus in dynamic (51:9–16). It would mean final and joyful deliverance (51:17—52:10), along with a clean break from the captors’ ways (52:11–12). Such complete redemption would require atonement for sin, which could only be provided by a perfect sacrifice. Once again the perfect Servant proved the only satisfactory solution, as he freely gave his life (52:13—53:9), and was then exalted (53:10–12). This climactic work would result in both physical and spiritual blessing for Israel (54), and the participation of Gentiles in the same (55:1—56:8). This work would constitute the basis for final judgment both of the wicked (56:1—57:13) and the penitent (57:14–21).

In Israel’s glorious future there would be no place for present piety without love for one’s neighbor (58:1–7), but it would be replaced by true worship, including loving people (more than stuff; 58:8–14). Israel’s depravity (59:1–15) would give way to the salvation provided by the initiative of her Redeemer-God (59:16–21). Through redeemed Israel the glory of Yahweh would radiate to the nations (60:1–4), evidenced by her material prosperity (60:5–17) and spiritual righteousness (60:18–22). Israel’s Savior would bring good news of comfort to the lowly (61:1–3) and exaltation of both the city, Jerusalem (61:4–7) and his characteristic righteousness (61:8–11). This international renown of Jerusalem is further developed, as her greatness would be universally acknowledged (62:1–9). Her residents would also be recognized as holy (62:10–12).  For this people God would provide a special kind of care, avenging her on her enemies (63:1–6) and showering her with mercy (63:7–19). This people is then heard in her honorable prayer for a divine visitation (64:1–5), a request which must be accompanied by confession and a plea for mercy (64:6–12). What else could be expected but that Messiah would respond with judgment for the rebellious (65:1–7) and deliverance for the righteous (65:8–16). The saved would then enter into unspeakable blessings (65:17–25). This great God of Israel, the one who called Israel unto servanthood, would keep his word: he would honor the humble with salvation (66:1–2), recompense the wicked with judgment (66:3–6), accomplish the rebirth of the nation Israel along with the sanctification of some from the nations (66:7–21), and create a whole new order of heaven and earth for his holy ones to inhabit (66:22–24).

Outline

I. Introduction: God’s case against Judah  1–6

A. Introduction: the prophet and his time  1:1

B. God’s lawsuit against Judah  1:2–31

1. The indictment: rebellion against master  1:2–4

2. Present consequences  1:5–9

3. Hypocritical religion  1:10–15

4. God’s appeal to turn to him  1:16–20

5. Warning against continued rebellion  1:21–31

C. Contrast between present and future Judah (Salvation–Judgment–Salvation)   2–4

1. Her ultimate exaltation: righteousness and peace (Salvation)  2:1–5

2. Yahweh’s intervening day of reckoning (Judgment)  2:6—4:1

a) Sins  2:6–22

(1) Trust in men  2:6–11

(2) Pride of man  2:12–22

b) Judgment  3:1—4:1

(1) Leadership removed  3:1–15

(2) Beauty marred  3:16—4:1

3. Her ultimate protection: the Branch (Salvation)  4:2–6

D. Judah’s present failure: sour grapes  5

1. The vineyard song  5:1–7

2. Judah’s sins: six woes  5:8–23

3. God’s burning anger  5:24–30

E. Isaiah’s commission: a call to servanthood  6

1. The vision  6:1–8

a) The glory of God  6:1–4

b) Isaiah’s response: undone  6:5

c) God’s mercy: forgiveness and cleansing  6:6–7

d) The call to servanthood  6:8

2. The commission  6:9–13

II. Judah’s failure to trust as a Servant  7–39

A. Ahaz’s failure to trust: Assyria (the Book of Immanuel)  7–12

1. Ahaz’s test  7:1–9

2. God’s answer  7:10—11:16

a) Deliverance promised: Immanuel  7:10–16

b) The Assyrian threat  7:17—8:15

(1) The razor, Assyria  7:17–25

(2) Maher-shalal-hash-baz  8:1–4

(3) The security of Immanuel despite Assyrian threat  8:5–15

c) Deliverance provided  8:16—11:16

(1) The means  8:16—9:7

(a) Trust in God’s word  8:16–22

(b) The Son  9:1–7

(2) The opposition  9:8—10:34

(a) Judgment on Samaria  9:8—10:4

(b) Destruction of Assyria  10:5–34

(3) Deliverance: the Branch of Jesse  11

3. The song of trust  12

B. God’s triumph over the nations  13–35

1. Oracles against the nations  13–23

a) Introduction  13:1–16

(1) The mustering of God’s army  13:1–5

(2) The destruction of the day of the Lord  13:6–16

b) Babylon  13:17—14:27

(1) Her complete destruction  13:17–22

(2) Israel’s eschatological preeminence  14:1–2

(3) The taunt against her king  14:3–21

(a) Introduction  14:3–4a

(b) Earth’s joy at her demise  14:4b–8

(c) Sheol’s taunt  14:9–11

(d) The fall of the proud one  14:12–15

(e) Her extreme humiliation  14:16–21

(4) God’s determined plan to destroy her  14:22–27

c) Philistia  14:28–32

d) Moab  15–16

(1) Lament over her defeat  15

(2) A plea for mercy  16:1–5

(3) Destruction of the proud one  16:6–12

(4) Three years  16:13–14

e) Damascus: Syria and Ephraim  17:1–11

(1) Their desolation  17:1–6

(2) Their guilty apostasy  17:7–11

f) All nations  17:12—18:7

(1) To be silenced  17:12–14

(2) To be cut off like unripe fruit  18

g) Egypt  19–20

(1) Punishment  19:1–15

(a) Civil war  19:1–4

(b) Drought  19:5–10

(c) Their wisdom turned to folly  19:11–15

(2) Subservience to Israel  19:16–25

(3) The folly of trusting Egypt: naked prophet  20

h) Babylon  21:1–10

i) Edom  21:11–12

j) Arabia  21:13–17

k) Jerusalem  22

(1) Guilty of trusting military preparedness instead of God  22:1–11

(2) Guilty of reveling instead of praying  22:12–14

(3) Shebna to be replaced by Eliakim  22:15–25

l) Tyre  23

(1) Her destruction  23:1–7

(2) The Lord’s opposition  23:8–14

(3) Her restoration after 70 years  23:15–18

2. Prophecies of world judgment and Kingdom glory  24–27

a) Universal judgment: Tribulation  24

(1) Extent of the judgment  24:1–4

(2) Reason for the judgment  24:5

(3) Description of the judgment  24:6–23

b) Kingdom blessings begun  25

(1) Israel’s praise of the Lord for victory  25:1–5

(2) The Lord’s banquet blessings to Israel  25:6–12

c) Remnant’s song of deliverance  26

(1) Perfect peace  26:1–4

(2) Contrast between the righteous and the wicked  26:5–10

(3) Joy and resurrection of Israel  26:11–21

d) Israel’s kingdom glory  27

(1) Her enemies defeated  27:1

(2) Her prosperity regained  27:2–6

(3) Her iniquity purged  27:7–11

(4) Her final regathering to Jerusalem  27:12–13

3. The book of woes: condemnation of misplaced trust  28–33

a) Woe to Ephraim because of her drunkenness and unwillingness to accept instruction: warning to Judah  28

(1) Destruction because of drunkenness and pride  28:1–8

(2) Destruction because of unwillingness to accept instruction  28:9–13

(3) Ephraim’s covenant with Sheol will be surpassed by the Cornerstone  28:14–22

(4) Judgment, however, will not be unending: parable of the farmer  28:23–29

b) Woe to Judah: destruction must come  29

(1) God himself will bring about Ariel’s fall  29:1–4

(2) God’s agents of destruction will be many and relentless  29:5–8

(3) God will stupefy his people: blind prophets, illiterate, silent wise  29:9–14

(4) God sees man’s secret plans  29:15–16

(5) After judgment Judah will be restored  29:17–24

c) Woe to Judah for trusting in Egypt  30–31

(1) Fruitlessness and sin of appealing to Egypt  30:1–5

(2) Incorrigibility of Judah in appealing to Egypt  30:6–11

(3) God’s pronouncement of doom—as smashed pottery  30:12–17

(4) Promise of God’s gracious restoration of Judah and personal destruction of Assyria  30:18–33

(5) Trust in Egypt is fatal  31:1–3

(6) The Lord will personally defend Jerusalem  31:4–9

d) Israel’s restoration by her King and God’s out-poured Spirit  32

(1) Her sensibilities restored by the King  32:1–8

(2) Her degraded womanhood appealed to  32:9–14

(3) Her blessings through the out-poured Spirit  32:15–20

e) Woe to Assyria: Yahweh is Israel’s avenger  33

(1) Assyria’s destruction  33:1

(2) Yahweh is aroused to vengeance  33:2–12

(3) Righteousness is security  33:13–16

(4) Peace in Zion  33:17–24

4. Summary: Judgment and Renewal in the day of the Lord  34–35

a) Final judgment of God’s enemies  34

(1) Slaughter of nations (Edom) with no hope of recovery  34:1–15

(2) Certainty of Israel’s restoration  34:16–17

b) Deliverance of God’s people and renewal of earth  35

C. Hezekiah’s trust (Assyria), failure to trust (Babylon)  36–39

1. Victory over Assyria  36–37

a) Sennacherib’s invasion and siege of Jerusalem  36

(1) Assyria’s military threat  36:1

(2) Rabshakeh’s verbal threat  36:2–22

b) Yahweh’s salvation of Jerusalem and destruction of Assyria’s army  37

(1) Isaiah’s counsel is sought  37:1–7

(2) Rabshakeh’s second threat  37:8–13

(3) Hezekiah’s prayer  37:14–20

(4) The Lord’s promise of deliverance for David’s sake  37:21–35

(5) The Lord’s destruction of the Assyrian army  37:36–38

2. Anticipation of Babylonian captivity  38–39

a) Hezekiah’s illness and gift of fifteen years  38

(1) The story  38:1–8

(2) Hezekiah’s hymn of praise  38:9–20

(3) Hezekiah’s recovery  38:21–22

b) Hezekiah’s foolish hospitality toward Babylon  39

(1) Delegation from Babylon received  39:1–2

(2) Babylonian captivity foretold  39:3–8

III. God’s comfort for Judah: Servant ministry fulfilled  40–66

A. God’s redemption to teach Israel to trust him  40–48

1. Jerusalem’s comfort: God in her midst  40:1–11

a) Comfort to Jerusalem  40:1–2

b) Preparation of Jerusalem for God’s coming  40:3–8

c) The comforting presence of God in Jerusalem  40:9–11

2. Incomparable greatness of God  40:12–31

a) Greater than creation  40:12–17

b) Too great to be represented by material idol  40:18–20

c) Great enough to govern the universe  40:21–26

d) Trustworthy to sustain Israel  40:27–31

3. God’s unique election of Israel  41

a) God’s power to control history  41:1–4

b) God’s choice of Israel as his servant  41:5–16

c) God’s provisions for Israel  41:17–20

d) God’s challenge to idols: Tell the future  41:21–24

4. Israel’s servanthood measured against the ideal Servant   42

a) God’s ideal servant (Messiah)  42:1–9

b) Praise of God  42:10–12

c) Israel’s failure as servant  42:13–25

5. God’s grace toward Israel  43

a) Israel’s election reaffirmed  43:1–12

b) God’s promise of restoration from exile  43:13–21

c) Israel’s guilt  43:22–28

6. God’s unique trustworthiness  44

a) His uniqueness and care for Israel  44:1–8

b) The folly of idolatry   44:9–20

c) His unique power to direct Israel’s history  44:21–28

7. God’s announcement of Cyrus and his work  45

a) His commission to Cyrus  45:1–6

b) His authority to do the unprecedented  45:7–13

c) His public declaration of his intentions  45:14–19

d) His uniqueness as savior validated by uniqueness as foreteller of future  45:20–25

8. Call to Israel to acknowledge Yahweh as God  46

a) Weakness of Babylon’s gods  46:1–2

b) Weakness of all gods  46:3–7

c) God’s salvation to Israel through Cyrus  46:8–13

9. Downfall of Babylon  47

a) Her shame  47:1–5

b) Her destruction  47:6–11

c) Her inability to prevent God’s judgment  47:12–15

10. God’s purpose in foretelling Israel’s exile and redemption  48

a) To purify her worship  48:1–11

b) To bless her  48:12–22

B. God’s Redeemer-Servant  49–57

1. The Servant to bring universal salvation  49

a) The Servant’s mission of universal salvation  49:1–13

b) Israel’s glorious return  49:14–26

2. The Servant’s authority to be respected  50

a) The justice of Israel’s exile  50:1–3

b) The submission of the Servant  50:4–9

c) Submission to the Servant required  50:10–11

3. Israel’s redemption and restoration  51:1—52:12

a) Israel’s only hope in God  51:1–3

b) His salvation for all the world: Listen!  51:4–8

c) Return assured by Exodus (vv. 9f): Awake!  51:9–16

d) The end of wrath against Jerusalem: Awake!  51:17–23

(1) Wrath against Jerusalem  51:17–20

(2) Wrath against Babylon  51:21–23

e) Jerusalem’s joyful restoration: Awake!  52:1–10

f) Release from exile: Depart!  52:11–12

4. Sin atonement by the suffering Servant  52:13—53:12

a) Preeminence of the Servant: exalted  52:13–15

b) Person of the Servant: despised  53:1–3

c) Passion of the Servant: pierced  53:4–6

d) Submission of the Servant: cut off  53:7–9

e) Portion of the Servant: satisfied  53:10–12

5. The resultant blessing for Israel  54

a) Fertility  54:1–6

b) Everlasting righteousness and peace  54:7–17

6. The resultant world-wide salvation  55:1—56:8

a) Invitation to the nations to Davidic salvation  55:1–5

b) Promised blessing for penitent  55:6–13

c) Salvation for the unclean  56:1–8

7. Appeal to repent  56:9—57:21

a) Israel’s rulers  56:9–12

b) Idolaters  57:1–13

c) Forgiveness for the penitent  57:14–21

C. God’s promise of glory for Israel  58–66

1. Israel’s need for true worship  58

a) Hollow religion (fast) without loving one’s neighbor is unacceptable  58:1–7

b) True (Sabbath) worship with loving one’s neighbor is blessed  58:8–14

2. Israel’s depravity and Yahweh’s salvation  59

a) Israel’s depravity described  59:1–15

(1) God’s condemnation  59:1–8

(2) Israel’s confession  59:9–15

b) Yahweh’s interposition as her Redeemer  59:16–21

3. Messiah’s Millennial glory  60

a) The glory of Yahweh will shine to the Gentiles  60:1–4

b) Material prosperity will ensue  60:5–17

c) The glory of Yahweh will enlighten Israel  60:18–22

4. Messiah’s good news  61

a) Comfort to the lowly  61:1–3

b) International exaltation of Jerusalem  61:4–7

c) Exaltation of righteousness  61:8–11

5. Jerusalem’s Kingdom glory  62

a) Glory evident to all  62:1–9

b) A Holy People  62:10–12

6. God’s special care for his own  63

a) Vengeance on the nations  63:1–6

b) Faithful mercy for Israel  63:7–19

7. The prayer of the remnant  64

a) Prayer for divine visitation  64:1–5a

b) Confession of sin  64:5b–7

c) Plea for mercy  64:8–12

8. Messiah’s response in judgment and mercy  65

a) The rebellious to perish  65:1–7

b) The faithful to be preserved  65:8–10

c) Contrasting fates of righteous and wicked  65:11–16

d) The Millennial blessings enumerated  65:17–25

9. God’s fulfillment of his promises  66

a) Honoring of the humble  66:1–2

b) Judgment of his enemies  66:3–6

c) Glorious rebirth of Israel  66:7–21

(1) National rebirth  66:7–14

(2) Destruction of the unclean  66:15–18

(3) Evangelization of the nations  66:19

(4) Sanctification of the nations  66:20–21

d) Creation of new heavens and earth  66:22–24