I would now subjoin what I have already mentioned, a kind of index, or “a table of contents,” descriptive of the parts into which, as I have judged, this great and precious writing of the Spirit of God may be divided.
There will be found to be eighteen distinct subjects. And it is interesting to add this, that citations from each of them will be found in the New Testament; the Spirit thus, if they needed it, sealing afresh His own revelations which were made centuries before.
Subjects.
No. Chapters
1. The Preface, 1
2. The Day of the Lord, 2-4.
3. The Vineyard, 5
4. The Throne of Judicial Glory, 6
5. The Confederacy; or, Emmanuel and the Children, 7.-9:7
6. The Assyrian, 9:8-12
7. The Threshing of the Nations, 13- 27.
8. The Five Woes, 28- 35.
9. The Historic Interlude, 36-39.
10. Israel in Babylon, 40-48.
11. Jesus and Jerusalem, 49.
12. The Risen Jesus and the Remnant, 50 -52:12
13. The Cross and its Virtue;.... 52:13-55
14. The Remnant Manifested, 56, 57.
15. Israel Trained for the Kingdom, 58-60.
16. The Two Advents, 61- 63:6.
17. Israel's Prayer and Messiah's Answer, 63:7-65.
18. The Conclusion, 66.
I now propose to add a note on each of these distinct strains; but merely with the hope of helping the reader to discover, if need be, the leading thought there.
NOTES.
Chap. 1. contains all the leading materials of the book—corruption, judgment, glory, or the kingdom, together with notice of the remnant, and of the present age or Gentile parenthesis. Because of this, and because it stands by itself, I call it “the preface.”
Chap. 2-4. Here the kingdom, under the figure of “a mountain,” is anticipated at the beginning, and presented in some of its glories, at the end. But corruption and judgment are the great materials of this burthen in the midst of this opening and closing with glory. But the remnant are seen for a moment. (Chap. 3:10.) Infatuation, which commonly, in God's way, precedes destruction, is anticipated in chap. 3:1-9. The judgment of God is called by its common title in Scripture, “the day of the Lord;” which I give, therefore, as the title of this burthen.
Chap. 5. This figure of a vineyard is used to the same intent in Matt. 21 by the Lord Jesus. We get corruption and judgment here—judgment as in the present “times of the Gentiles.” But there is no notice or anticipation of the kingdom. And this is quite unusual. Just as it was very unusual with the Lord to speak of His death, without speaking also of His resurrection. The title of “the vineyard” necessarily suggested itself here.
Chap. 6. This throne is one of judgment or of judicial glory. This appears from the chapter itself, as also from references to it in the New Testament. (See Matt. 13; John 12; Acts 28) The prophet may be said, in a sense, to represent the remnant. He passes through the same process as John in Rev. 1. Infatuation here also precedes destruction, as in chap. iii. This strain is naturally called, “the throne of glory.”
Chap. 7-9:7 Here we see unbelief in Israel followed by present judgment. But confederacies of their foes are finally to be all broken up (of which there is a present pledge given), a remnant is to be reserved and educated, and glory in the kingdom to he reached. Emmanuel and His mystic children are signs of this. Signs or pledges of like kind are given in Genesis. (See also Hos. 1)
It is natural to call this burthen, “the Confederacy, or Emmanuel and the children.”
Chap. 9:8-12. Here we learn, that after several slighter chastisements, Israel (not Judah) is finally chastened of God through the Assyrian. (2 Kings 18) But the Assyrian himself is doomed—his pride and fall anticipated. The fall of the Assyrian, however, leads to the kingdom; and this shows that the Assyrian is not only the captor of Israel as in early days, but the enemy of Israel in the last days—as in Mic. 5:55And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. (Micah 5:5). (Comp. chap. x. 22, and Rom. 9:27—xi. 10, and Rom. 15:1212And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. (Romans 15:12).) This strain is, accordingly, naturally called “the Assyrian.” The kingdom or glory in chap. xii. is celebrated, as in Ex. 15—in chap. iv. it had rather been described.
Chap. 13-27. This is the judgment or the threshing (to use prophetic language) of all the nations which had meddled with God's people; and this act of judgment makes way for Israel's deliverance and kingdom. Nebuchadnezzar's conquests in early days are to be read as the typical pledges of those national judgments in the last days which thus usher in the kingdom. Chap. xxv.—xxvii. rehearse certain exercises of soul, and principles of truth, in the remnant, suited to such an era and action as this. Christendom, having had to do with Israel's Lord, as these nations once had to do with Israel themselves, is to find its place and share in these judgments. (See the Apocalypse.) This burthen easily suggests the title, “the threshing of the nations.”
Chap. 28-35. Unlike the preceding burthen, this addresses itself not to the nations, but to God's people. The woes are successively pronounced on Samaria—on Jerusalem—on the rebellious children who sought counsel from Egypt—on those who went down for help to Egypt—and then, but not till then, in the fifth and last place, on Israel's spoiler, the great enemy of the last days. But gradually, as we advance through these woes, the promised deliverance and joy is heard more fully—till, at last, all is glory, the fruit of promise. It is simply called, “the five woes.”
Chap. 36-39. This is “the historic interlude.” We have it in the historic books—not, of course, as an interlude there, but as part and parcel of the subject matter. (See 2 Kings and 2 Chronicles.) We know that Scripture has historic as well as fictitious parables. They are called “allegories” in Gal. 4 And I believe the fragments of history in these chapters are allegories. But I say no more—save that I would add this. Hezekiah's writing is like the song on the Red Sea, Deborah's song, Hannah's song, Jeremiah's Lamentations, and Mary's song in Luke 1. That is, it has a secondary sense. So, his sickness has a secondary sense—like Jonah's shipwreck, Jeremiah's yoke, Hosea's marriage, or Paul's girdle.
Chap. 40-48 In this strain of Isaiah, Israel, the people of God, are contemplated as in Babylon; and this being so, God, the Lord of Israel, is presented by the prophet as doing three things.
He pleads His own cause with Babylon and her idols; convicting and confounding them.
He pleads His own cause with his people there in Babylon; rebuking and instructing them.
3. He pleads His people's cause with Babylon; delivering them out of that iron prison.
These things show a perfect action. This was likewise the divine procedure when His people were aforetime in Egypt, as we see in Ex. 1—xv. And these are illustrations of the way of God in and with this world where His elect are. This is simply “Israel in Babylon.”
Chap. 49. In this beautiful strain of the prophet, Messiah is heard rehearsing His own history, from the very womb of the Virgin to the throne of the kingdom. But Zion, as though she had been listening to this rehearsal, complains as one forgotten, not finding herself in her place in this history. Messiah answers this fear and this complaint, with good words and comfortable words. This I may therefore call “Jesus and Jerusalem.”
Chap. 50 – 52:12. Here the Lord, as in resurrection, rehearses His own story as from the time the close of Matt. 23, when He put away Israel (turning His back on Jerusalem), to the day of His resurrection, when God justified Him. And then, upon this story, on the ground of it, He counsels and teaches the remnant, His Israel, in the midst of the nations. And under this teaching, the remnant are laid on in grace and truth. Much of the doctrine of the Epistle to the Romans is faintly perceived here. The day of their deliverance is anticipated. This may be fitly called, “the risen Jesus and the remnant.”
Chap. 52:13 – 55. Here the cross, or the crucified Jesus, is looked at alternately by Jehovah and by the true Israel—Israel in the day of their faith and revival. And on the authority of the cross, Jerusalem is addressed in a strain of the richest promises, and sinners in the largest way of grace; this telling us, as we know, what wonders of grace and glory the cross is able to sustain. This burthen is not of the general character, dealing with corruption, judgment, and glory. It has rather its own object, and may justly be called, “the cross and its virtues.”
Chap. 56, 57. This strain of our prophet may be separated into three parts.
1. The nation is challenged to render to God fruit under their own covenant; and strangers and eunuchs are promised blessings if they will join themselves to the God of Israel. (lvi. 1-8.)
Upon the convicted iniquity of the nation, the beasts (the Gentile empires) are summoned to avenge God's quarrel upon it. (lvi. 9—lvii. 13.)
In the midst of the reprobate nation, the remnant is manifested in characters of very great moral beauty. (57:13-21.)
We learn, incidentally, that some of the remnant will be martyred, as in Psa. 79, and the Apocalypse.
The general materials of Isaiah appear here, but we call it, “the remnant manifested.”
Chap. 58-60. This strain may be separated into five parts.
The nation, by command of God, is challenged. (58.)
The remnant accredit this challenge. They identify themselves with the nation's guilt; as Ezra, Nehemiah, Daniel, and others, in their day. (59:1-15.)
In answer, the Lord prepares to rescue His Israel, as all Scripture, I may say, teaches us. (lix. 15-20.)
The Lord then addresses Messiah as in the terms of the new covenant. (lix. 21.)
5. The glory or the kingdom is then detailed. (lx.) This burthen, or effusion of the Spirit through the prophet, may be called, “Israel trained for the kingdom.”
Chap. 61 – 63:6. I believe that a day of vengeance was purposed by the Lord's first advent. (Luke 1:7171That we should be saved from our enemies, and from the hand of all that hate us; (Luke 1:71).) It would then have been on Israel's Gentile oppressors; but Messiah having been refused, that vengeance was not executed, nor was Israel delivered. And now, when the vengeance comes, as it will at the second advent, Israel will have to bear their part in it. Thus they have made trouble for themselves, as we all do at times, and as they did before when they went through the wilderness. Consequently, their path into the kingdom, in chap. 62, 63, differs from what it would have been, as in chap. 61. His associates are watchmen, as we see in the Psalms and in Luke 18 See other watchmen in chap. 52:8. This burthen may be called, “the two advents.”
Chap. 63:7-65. These chapters give a sample of the exercises of the remnant, which we find so largely delineated in the Psalms. They form an appeal and an answer, as between the remnant and Jehovah-Messiah. The Spirit has recorded these experiences of the people of God, as Christian books so commonly do in our own times. For the remnant are the saints in their day; only they are called “remnant,” because they will be left for the kingdom out of the judgment of the nation. This strain is a dialog, and we call it “Israel's prayer and Messiah's answer.”
Chap. 66. This last, like the first chapter, contains all the materials which generally characterize the strains or burthens of Isaiah: corruption of the nation, judgment, reservation of an elect remnant, glory or the kingdom, and “the times of the Gentiles.” “Mercy” and “judgment” are here alternately the subject. (Psa. 101:11<<A Psalm of David.>> I will sing of mercy and judgment: unto thee, O Lord, will I sing. (Psalm 101:1).) But it suggests the gospel of the glory in verse 19, as other Scriptures gives us the gospel of Canaan (Heb. 4), the gospel of the heavenly calling, as now to us (Heb. 4), the gospel of the kingdom. (Matt. 24 and Rev. 14) Zech. 14 may be read in company, with much of this chapter; and Acts 17, Paul's sermon at Athens, in company with the first verse of it. We simply call this strain, standing by itself, as it does, like the first chapter, “the conclusion,” as we called that “the preface.”
These notes are very short. I desired to make them as much so as I could, but yet serving to convey at the least, as I have said, some one leading thought on each of these strains or burthens. I affect nothing more than giving an index to the contents of the book of Isaiah; and then a slight intimation of what I judge to be their general bearing and signification.
CONCLUSION.
Thus have I desired and attempted to clear the way a little to the further use of this chief man among the writing prophets, as I may call Isaiah.
It is but a small service in that way which this paper has been rendering; but it is a very grateful task, to be bringing forth the glories and perfections of Scripture just at this time. For the insolence of some men at this time exceedeth, and their heartlessness is equal to their insolence. What little care they must have for the poor, unlettered man who walks in the fear of God, in the light of faith, and the consolations of the Spirit, to assail all the foundations of his peace, and send his soul adrift! And what Amalek insolence is it, to come forth and dare the glory to its face after this manner! For what, I ask, is the sacred volume but, in another form, a cloudy pillar (the residence of the glory), which is accompanying the wayfaring camp of the elect through this desert-world? Does not glory dwell there? Is not the Scripture a depository, a tabernacle of countless moral glories? And is it not its happy business to light up the path of the present Israel of God? Is it not all this? And if so, is it not Amalek-insolence to come forth, and dare it to its face, withstanding the camp of God who are trusting in it, and walking in the light of it. (Ex. 17)
What a solemn controversy must the Lord have with these men, when we read at the close of that chapter such a writing as this: “The Lord hath sworn, the Lord will have war with Amalek from generation to generation.”
And this is all practicing the iniquity which is to mark the closing days of man's world. It is the heart of the children of man exercising itself in that spirit which is to ripen into the infidel daring of “the beast” and his confederates; for they will confront the Rider and His army, though they come from heaven, as once Amalek confronted Israel, though the pillar of glory was at that moment shining over them. (Rev. 19) But we still sing, and will sing,
“A glory fills the sacred page,
Majestic as the sun
It lends a light to every age,
It lends, but borrows none.”
(Concluded from page 232.)