Isaiah: the Bible in miniature
It may be a tired old cliché, but the thing about
clichés is: they had to be true and recognized as such, by a lot of folks
over a lot of time, before they could ever qualify to be considered
clichés:
'Sometimes you can't see the forest for the trees!'
This saying has real validity when we look at the Book of
Isaiah. Isaiah is a very difficult prophecy:
- The Hebrew is obscure, and the translation
problematic, in a number of places.
- The
historical background of certain chapters is
uncertain.
- There is a great deal of symbolic
language, and language filled with local and contemporary
allusions.
Isaiah is certainly a study which would benefit greatly from a
"forest before the trees" approach.
And so we offer: a quick and easy way of thinking about and
remembering the whole of Isaiah:
Firstly,
Books of the Bible: 66.
Divisible into:
Books in the Old Testament: 39.
Books in the New Testament: 27.
Secondly,
Chapters of Isaiah: 66.
Divisible into:
"Old Testament Isaiah": first 39 chapters (Isa 1-39) -- and
"New Testament Isaiah": last 27 chapters (Isa
40-66).
This is quite reasonable, in that the first portion of Isaiah
is related primarily to the nation of Judah (Israel), and its interactions with
the surrounding nations (and, in a nutshell, this is what the whole of the Old
Testament is about!). [Likewise, as we shall see, the last portion of Isaiah is
related primarily to a single special Servant of Yahweh (and, again, that is
what the whole of the NEW Testament is about!).]
[Note: Probably no one would contend that the chapter and
verse divisions in the King James Version (followed by all later translators)
are inspired the same as the text itself. For one thing, some chapter divisions
are clearly in the wrong places! But sometimes these divisions are so
satisfying, and suggestive of spiritual ideas, that one might be led to suppose
a sort of providence guided the hands of the men who produced them.]
The last four chapters of the "Old Testament" section (Isa
36-39) are a sort of appendix -- explaining the historical background of the
rest of the prophecy. Coming as they do at the end of section one (instead of,
where we might expect, at the very end of the whole Book), this appendix also
serves to highlight the division of the whole of Isaiah into two major
parts.
[These chapters are almost perfectly reproduced from the
history of the Old Testament, in 2 Kings. This fact also suggests a kind of
contrived (albeit inspired) emphasis on the major division in the Book of
Isaiah.]
In this appendix, the first two chapters (Isa 36 and 37)
describe Jerusalem (and Judah) saved from the Assyrian invader (Sennacherib) in
the days of Hezekiah. These two chapters point BACKWARD, to Isa 1-35. The
deliverance of Jerusalem from foreign enemies is of course the defining moment
of the first half of Isaiah -- which also helps to explain and interpret much
that might otherwise be obscure in the first half.
In the appendix, the last two chapters (Isa 38 and 39) focus
on one single man, Hezekiah -- the king of Judah, who suffered a grievous
illness, was brought to the point of death, and was "raised up" by God to a
renewed life in a renewed Kingdom. (This personal "deliverance" happens at about
the same time as his nation is delivered from "national death" at the hand of
the Assyrian. Thus the king is saved from death, and at the same time,
practically, the nation is saved from its Gentile enemies!)
These two chapters (38 and 39) point FORWARD, to Isa
40-66.
In Isa 40-66, this "Suffering Servant" of Yahweh (who was
Hezekiah, in the first instance) is plainly intended to be a type pointing
forward... to the true "Suffering Servant", Jesus Christ.
And Hezekiah (to some extent) and Jesus (much more) are the
patterns for the last portion of Isaiah (40-66), about the "Servant" of Yahweh.
This is the "New Testament" portion of Isaiah!
TWO KEY POINTS IN THE OLD TESTAMENT SECTION
- Key Point 1: The prophecies of the
"child"
There is obvious connection among Isa 7:14; Isa 9:6,7; and Isa
11:6-9.
The first two prophecies were, first and in a limited sense,
about the child Hezekiah. in Isa 7, Isaiah is commanded to bring his message of
hope to king Ahaz. The original "virgin" in the context would have been his
bride-to-be. Ahaz seems to scoff at Isaiah's offer of an encouraging message --
he wants nothing to do with the God of Israel. But the child which his young
wife would bear to him would be Hezekiah; this special child of promise was
destined to deliver his people from the Assyrian threat.
Isa 9:6,7 -- in the immediate historical context -- carries
forward the promises of Isaiah. The new child would become king, would be
specially strengthened by Yahweh (as his symbolic name implied: "Immanuel" --
"God is with us!"), and would be bring peace to a war-torn and broken
land!
In these first two passages also, the connections with the
coming Messiah are obvious and powerful -- so much so that sometimes the
original history and Old Testament connections are not given the full weight
they deserve. But it is worth recognizing their primary -- if only partial --
fulfillment in the days of Hezekiah and Sennacherib. And seeing the "big
picture" of Isaiah helps in this respect.
This brings us to the third "child" prophecy, in Isa 11. The
words of Isaiah describe a scene of complete tranquility, when all the savagery
of the beasts of the field has been removed:
"The wolf will live with the lamb, the leopard will lie down
with the goat, the calf and the lion and the yearling together; and a little
child will lead them. The cow will feed with the bear, their young will lie down
together, and the lion will eat straw like the ox. The infant will play near the
hole of the cobra, and the young child put his hand into the viper's nest. They
will neither harm nor destroy on all my holy mountain, for the earth will be
full of the knowledge of the LORD as the waters cover the sea" (Isa
11:6-9).
It is certainly a picture, in broad and general terms, of
man's reclamation of dominion over the earth, and his subjugation of the animal
kingdom (Gen 1:28).
But it is more than that; it is a picture, in specific terms,
of Christ's victory over sin and death. (And this is precisely what a failure to
link together the Scriptures -- and look for the larger context, the "forest"
and not just the "trees" -- may cause us to miss.) In the final and complete
fulfillment, Christ is the son born of the virgin in Isa 7:14; he is also the
child born "unto us" in Isa 9:6. Then, considering this context, he is just as
surely the "little child" in Isa 11:6, and the "infant" ("sucking child": AV)
and finally the "young child" ("weaned child": AV) in Isa 11:8. So the beautiful
vision of these verses is not impersonal. It is not just about ANY young child
-- or even ALL young children; it is about Christ!
Isa 11:6 shows Christ as the "little child" because of his
perfect trust in God (cp Mat 19:13,14); he is the "babe" ordained in strength to
still the enemy and to have dominion over all creation (Psa 8:2,6-8).
Isa 11:8 shows Christ as the "sucking child" and then the
"weaned child" -- feeding first on the "milk" and then on the "meat" of the
word, growing in spirit and wisdom and grace (Luke 2:40). Both "cobra" and
"viper" belong to the "seed of the serpent" (Gen 3:15; Mat 3:7; 23:33). Jesus,
under the nurture and admonition of his Heavenly Father, steadily grew in
spiritual strength, and steadily faced one by one the trials of the "adversary"
in his flesh. He had nothing to fear from the power of the serpent, for he faced
it and overcame it with a greater power -- faith in God's word and promises.
And, finally, in the kingdom age, the "den" of the serpent will hold no fear
whatsoever for Christ, or for those who like him have become "little children"
in faith!
*****
Note: Here is another question: is the description of the
great predators lying down at peace with their prey, in Isa 11, to be taken
literally, or only symbolically? While not ruling out some sort of more literal
fulfillment, the context surely points toward a symbolic fulfillment:
- If the "little child" in Isa 7 and Isa 9 is, ultimately, Jesus Christ, then
what is the real point of HIS proximity to the den of the poisonous serpent,
without danger to himself... if it be not Gen 3:15? In other words, Jesus -- the
child born of the virgin (the "seed of the woman": Gen 3:15!) -- is the one who
will bring true peace (Isa 9:6,7) by crushing the head of the "serpent" of sin.
And if the "child" and the "serpent" are to be best understood figuratively,
then what about the "wolf" and the "leopard" and the "lion" and the "calf" and
the "yearling"?
- The whole of the immediate context -- Isa 7-12 -- pictures
an imminent threat from the Assyrian invaders, and a people living in fear of
their depredations: in effect, a flock of helpless sheep in dread of the wild
beasts that will attack and devour them. Against this threat the LORD will raise
up a "prince of peace" (Isa 9:6) -- through whom these "wild beasts" will be
themselves destroyed. Consider how closely these verses mirror the prophecy of
Micah (a contemporary of Isaiah):
"But you, Bethlehem... out of you will come for me one who
will be ruler over Israel, whose origins are from of old, from ancient times [cp
Isa 9:6: 'everlasting Father']. Therefore Israel will be abandoned until the
time when she who is in labor gives birth [cp Isa 7:14: 'a virgin shall
conceive'; also cp with Mic 4:9,10]... He will stand and shepherd his flock in
the strength of the LORD, in the majesty of the name of the LORD his God... And
he will be their peace [cp Isa 9:6: 'prince of peace']. When the Assyrian
invades our land and marches through our fortresses, we will raise against him
seven shepherds, even eight leaders of men. They will rule [or 'crush' -- like
Gen 3:15 again!] the land of Assyria with the sword... He will deliver us from
the Assyrian when he invades our land and marches into our borders... The
remnant of Jacob will be among the nations, in the midst of many peoples, like a
lion among the beasts of the forest, like a young lion among flocks of sheep [cp
the language of Isa 11:6-9], which mauls and mangles as it goes, and no one can
rescue... I will take vengeance in anger and wrath upon the nations that have
not obeyed me" (Mic 5:2-15).
- Key Point 2: "Burdens" on the
Gentiles
Isa 13-23 contain some of the most obscure and difficult
prophecies in the whole of the Book of Isaiah. Detailed exposition of these
chapters is by no means easy. But it would be well to keep in mind that these
prophecies occur also in the context of the Assyrian threat to Judah in the days
of Hezekiah, and that they seem to be directed against other nations and peoples
who are near neighbors of Judah -- and who have generally joined in alliances
against God's Land and God's people.
Also, it may be significant that these "burdens" number
approximately ten (the counting of these cannot be absolutely certain --
difficulties of interpretation abound):
Ten "burdens":
- Babylon, or Assyria (Isa 13; 14:1-27),
- Philistia (Isa 14:28-32),
- Moab (Isa 15; 16);
- Damascus (Isa 17);
- Egypt (Isa 18-20);
- the
desert of the sea (Isa 21:1-10);
- Dumah (Isa 21:11,12);
- Arabia (Isa
21:13-17);
- the valley of vision (Isa 22); and
- Tyre (Isa 23).
Ten may be a significant number:
- The land promised to Abraham is defined as the land of ten kings (Gen
15:19-21).
- The great image of Nebuchadnezzar's dream is struck on the feet
and toes (ten?) by the little stone that represents Christ (Dan 2).
- The
great and terrible fourth beast of Dan 7 had ten horns (Dan 7:7,24; cp Rev 12:3;
13:1; 17:7,12).
- Ten nations are listed in Psa 83, which make themselves the
enemies of Israel.
- Ten nations are listed in Eze 38:1-6, as participating in
(or, in some cases, perhaps, witnessing) the great invasion of Israel in the
Last Days.
Jeremiah has a similar grouping of approximately ten Gentile
nations, against which he issues oracles of warning and doom (Jer 46-51). In one
single prophecy (Jer 25), Jeremiah enumerates approximately ten nations (perhaps
as many as 13 or 14, depending on how they are grouped), nations that are
destined to drink the cup of the LORD's wrath. Ezekiel also has a similar
grouping of judgments against Gentile nations -- not quite as many in number
(Eze 25-32)
There is quite a bit of overlapping among the different lists,
but there are still many more than ten nations in total which are identified in
these lists. Quite possibly, however, ten should be seen as a figurative number,
of ALL the enemies of Israel in the last days -- which will surely be defeated
and destroyed by divine Power if or when they attack God's People and Land.
A KEY POINT IN THE NEW TESTAMENT SECTION
Isa 53 is the "highlight" of the second half of Isaiah -- and
it comes exactly halfway through the last half (counting by chapters). From Isa
40 through 53, there are about 17 references to the "Servant" (singular) of
Yahweh -- and none to the plural "servants". But from this point on (Isa 54-66)
there are no more references to the singular "Servant", but about nine
references to the "servants" (plural) of Yahweh.
The central chapter of "Second Isaiah" (40-66) is... Isa 53!
No surprise! Actually, Isa 52:13 through 53:12 is a single unit, at the very
heart of the second half of Isaiah! It is the Old Testament "crucifixion"
passage: the bridge between the life of the special Servant of Yahweh and the
developing lives of the "new creation" in him... the "servants" (plural) of
Yahweh!
This transition is reflected in the chapter itself:
- 52:13--53:3: "My servant" (singular)... rejected and despised, by men and
by Israel.
- 53:4-6: The central section of the central chapter. Notice the
predominance of the second person plural: the emphasis is shifting, from the one
Servant to the many: to those whose awakening awareness of what HE is doing for
them leads them to examine their lives, repent, and be born again: "Surely he
took up OUR infirmities and carried OUR sorrows, yet WE considered him stricken
by God, smitten by him, and afflicted. But he was pierced for OUR
transgressions, he was crushed for OUR iniquities; the punishment that brought
US peace was upon him, and by his wounds WE are healed. WE all, like sheep, have
gone astray, each of US has turned to his own way; and the LORD has laid on him
the iniquity of US all."
- 53:7-12: "Who shall declare HIS descendants?"... as
though he had none! (And, literally, Christ did not!) Yet he SHALL see his
offspring! My righteous servant (singular) will, through his sufferings and his
offering for sin, "justify [declare righteous] many" [anticipating the New
Testament, this is a pointer to Romans: Rom 3:21-31]... and (finally) "make
intercession for many" [New Testament again -- a pointer to Hebrews: Heb
4:15,16; 7:26; 10:11-22].
So the New Testament portion of Isaiah (40-66) itself breaks
down into two portions: in its first half (40-53) it is about the ONE preeminent
"servant", and in its second half (54-66) it is about the many "servants" (who
owe their spiritual existence to the One special servant). In this, it is a
perfect match for the New Testament itself: the first part about Christ (Matthew
to John), and the last part (Acts to Revelation) about the Body of Christ (his
servants)!
*****
One final, small point:
It has often been asserted, in academic circles, that there
were really two "Isaiahs", in the sense that no one man wrote the whole book...
and that, perhaps, the second portion of Isaiah was written hundreds of years
after the first portion. (A main reason for this is the failure to appreciate
that Isaiah's references to "Babylon" -- which rose to preeminence long after
Isaiah was dead -- are in fact references to "Assyria". Because of geographical
proximity, and Assyrian conquest of the city of Babylon -- the two names are
used more or less interchangeably by Isaiah.)
But the overview and thematic analysis demonstrates, almost
incidentally, the wholeness of the text of Isaiah: there are... plainly... two
main sections, but each section is tied to the central appendix, and thus is
clearly part of a single, integrated whole.
And, as we have seen briefly, the whole of Isaiah presents, in
effect, a miniature "Bible". All by itself, Isaiah provides an Israel's history,
with the promise of deliverance from Gentile enemies, through a special King,
who is the suffering Servant, and whose sacrifice produces a whole family of
servants who follow him.
This story would be incomplete if one part of Isaiah were
severed from the other. The whole Book, taken together, presents the whole
picture. Every tree, in its own place, is a part of the complete, and beautiful
forest!