IT is proposed in the following series to communicate some thoughts on the most comprehensive as well as the grandest of all the prophets. Even if they contribute scarcely more than a copious table of contents, there are hearts thankful for the least real help to the better understanding of the Word of God. This object will be gained not by occupying the reader with the thoughts of man, but by furnishing suggestions which necessarily lead back to Holy Scripture, and derive any little interest or value they may possess from that Word which lives and abides forever.
Of the manner and style of Isaiah, others have spoken largely. If little is said of this, it is not that the warmest expression of praise seems to me overcharged, but because I consider it altogether needless, at least, for such as are likely to read these pages. It is more to our purpose to consider briefly the general structure, or, at any rate, the chief parts and divisions of this prophecy. There is an appearance of disorder in the arrangement of the book as it now stands; and many of those who have commented on it, have complained and suggested their rectifications. For my part, I see no sufficient reason to doubt that, under the semblance of confusion here as elsewhere in Scripture, we have a deeper system than one of time or circumstance. Thus, in the Book of Exodus, the ritual for the consecration of the priests comes in abruptly in chapters 28 and 29, after the Spirit of God has given part of the account of the sanctuary and its vessels, and before He supplies the rest. And yet this seeming interruption subserves, as nothing else could, the moral object of the Spirit, which would have been frustrated by a merely obvious and mechanical arrangement, to which most minds are so prone. “The foolishness of God is wiser than men.”
So in the earliest division of our prophet, which embraces the first twelve chapters, we have the preface of chapter 1 followed by chapters 2-4, which dwell on “the day of the Lord.” Then comes chapter 5, “the song of my beloved touching his vineyard.” Now it is evident that this strain, (proving by repeated instances that, for all yet done, Jehovah's anger is not turned away, but His hand is stretched out still,) is interrupted by chapters 6-9:7; after which episode it is resumed till we have the close in the destruction of the Assyrian, the reign of Messiah, and Israel's joy and praise (chap. 10-12) “in that day” once more.
Now we have no date to this “song,” but we have both to chapter 6 and also to chapters 7, 8. Chapter 9 may have been revealed before the song, as many suppose it to have been the first vision the prophet ever had. This I neither affirm nor deny, not seeing sufficient evidence in the Word nor in the nature of the case to warrant either conclusion. But it seems plain that there is a moral order of divine beauty in the collocation as the chapters now stand. Chapter 5 is the case stated between Jehovah and His vineyard, and shows Israel tested by the painstaking care God had all through bestowed upon them. “What could have been done more to my vineyard that I have not done in it?” He can only thenceforward lay it waste, though His vineyard be the house of Israel, and the men of Judah His pleasant plant. Worse woe follows woe; and God summons the nations front far to chasten His people, over whose land hung darkness and sorrow. Then, before the conclusion of these judgments on stricken Israel, given in chapter 9, we have Israel tested in a wholly different way in chapter 6. For we have there the glory of Jehovah-Messiah manifested, (compare John 12,) the people blinded judicially for their unbelief, and an elect remnant withal which did not appear in the preceding chapter. Thus, if chapter 5 convicts Israel on the count of their ill-return to all God's past good and faithful care, chapter 6 condemns them yet more, whatever grace may do spite of all, by the manifestation of Jehovah's glory in the person of Christ. This, accordingly, leads to a lengthening out of the interruption, which shows us Immanuel, the virgin's child, on the judgment of the Assyrian, spite of desolation inflicted by him for a time, and the complete deliverance of Israel and their establishment under the Messiah AFTER the day when He was a stone of stumbling to them and the law was sealed among His disciples.
Then, as we have seen, the broken links of chapter 5 are taken up again from chapter 9:8, and the general history of the nation renews its course, after we have had, from first to last the special account of the Messiah, His rejection by the Jews, and the final blessing under His reign. The resumption, after so complete and weighty an episode, is made very evident, because the Spirit of God goes back to the very struggles of the prophet's day and the judgment of Israel. In chapter 10, the indignation of the Lord against Israel ceases in the destruction of their last foe, the Assyrian. Lastly, in chapter 11, we have the Messiah again shown, first in His moral ways, and then in His kingdom, followed by Israel's song of praise, in the millennial day. (Chap. 12)
The second great division comprehends chapters 13-17; but, like the first, it admits of various sub-divisions or separate subjects within itself. Thus, in chapter 13, 14, we have the fall of Babylon and the overthrow of the Assyrian, with Palestina dissolved, terminating in mercy to Israel and the establishment of Zion. This clearly indicates that the last days are in question both for judgment and for deliverance, whatever preliminary accomplishment in the past may have borne witness to the truth of the prophecy. But that which has been falls so short of all that is involved as to evince itself but the shadow which the coming events cast before them. Next follows “the burden of Moab,” in chapters 15, 16. Then, in chapter 17, comes “the burden of Damascus;” but just as proud Moab must stoop before Him who sits on the throne in the tabernacle of David, so the mighty rushing waters of the nations shall avail as little to sustain Damascus as to overwhelm Israel, though at the lowest ebb, when they look to the Lord God, and He rebukes the oppressor. The next chapter, (18) may be viewed in connection with chap. 17. Nevertheless, it has its own special place, as showing us Israel restored, not by the Lord at first, but by the influence and intervention of a maritime power. But this policy, and its promising fruit, come all to nothing, and the nations plunder and oppress as before, and the Lord takes up Israel, and works in His own grace and might. We have “burdens” after this, but they are not quite similarly presented after this great gathering of nations seen at the end of chapter 17. But, first, in chapters 19 and 20, Egypt is judged, (the Assyrian being the instrument,) before its final blessing. Again, in chapter 21, we have the “burden of the desert of the sea,” by which is set forth the capture of Babylon; “the burden of Dumah,” and that upon Arabia. Then, in chapter 22, “the burden of the valley of vision,” Jerusalem itself is taken; and Shebna is set aside for Eliakim, the type of Antichrist overthrown, and the government of David's house being transferred to the true Christ. In chapter 23 Tire's burden comes before us. Then, in chapter 24, the Lord is seen dealing with the earth, and the world languishes before His mighty hand; and more than this, for it is the hour of His visitation for the host of the high ones on high, as well as for the kings of the earth on the earth: indeed the day is come for His reign in Zion and Jerusalem. Can one wonder, then, that chapters 25-27 are the sequel for Israel's songs of victory, celebrating God and His character, and their deliverance and its character also? A song of joy closed the first division, and songs of praise close the second; and as we had in the first part the sorrowful song of the beloved to His vineyard, fruitful only in sin and shame, now all is changed; and “in that day sing ye unto her, a vineyard of red wine: I the Lord do keep it; I will water it every moment, lest any hurt it; I will keep it night and day.”
It is evident that, as compared with the first division (1-12), the second (13-27) embraces a sphere incomparably larger; the first being occupied mainly with Israel, the second beginning with the great power that ravaged and ruled Judah, going on with each of the nations that had relations with Israel, and ending with the judgment of all nations when the world is dealt with, and the very powers of the heavens are shaken too; but when Israel, sifted and chastened, is gathered in at the great trumpet blast to worship the Lord of Hosts in Jerusalem.
The third division is occupied with the details of that which happens to Israel at the end of the age. Chaps. 28 and 29 give us the two final assaults on Jerusalem: the first of these coming from the north and overwhelming Ephraim in its course, is successful against the guilty city, spite of (rather because of) its covenant with death; the second, when all seems lost, suddenly brings the LORD of hosts to their rescue, and the multitude of the hostile strangers of all nations pass away as a dream. In chaps. 30 and 31 the unbelief that sought unto Egypt is judged, and the Assyrian, its scourge, the mighty leader of the coalition against Israel, falls under God's hand. Then in chap. 32 Messiah is seen reigning in righteousness, and the last pre-millennial effort of the enemy (chap. 33) is turned to his own destruction, and divine vengeance takes its course in Edom on all the other haters of Israel. (Chap. 34) Thereon the blessing is now so rich and all pervading, that the wilderness itself rejoices for Israel, and blossoms as the rose: sorrow and sighing flee away. God is come with a recompense, and His ransomed ones are come to Zion with songs, everlasting joy upon their heads. Such is the fitting conclusion in chap. 35.
The fourth division consists of the historical matter intercalated between what may be called the first and second volumes of our prophecy. These are their main facts: the historical Assyrian rebuked of God before Jerusalem, (chaps. 36, 37); the raising up again of the Son of David, who was sick unto death, (chap. 38); and the solemn intimation of the Babylonish captivity. (Chap. 39)
After this transitional series of events, and founded on their weighty moral import, we have the remainder of the book. (Chaps. 40-66) The two great controversies of God with His people are here brought to issue. The first is idolatry, which Cyrus avenged in the overthrow of Babylon, whither the guilty Jews had been carried, alas! because of their desertion of the Lord for idols of the Gentiles. But providentially raised up as Cyrus was, God points to His servant who shall bring forth judgment to the Gentiles. After this, however, the promised Messiah is dropped for the present. Israel meanwhile had the responsibility of being Jehovah's servant, but Israel was blind. Therefore had He given them up for a prey; but now they are delivered, the fall of Babylon being the pledge of a still mightier deliverance yet to come. This closes with chap. 48 In chap. 49 the second and still graver controversy opens—the rejection of the true servant, even the Messiah. This makes way for a blessing to the Gentiles in the wisdom and grace of God, the raising up of Jacob being now counted a light thing. “I will also give thee for light to the Gentiles,” &c. Zion, however, shall never be forgotten, but be restored. This, again, closes with chap. 56. (Compare its last verse with the last verse of the preceding part, namely, chap. 48:22.)
Chapters 58-66 are the conclusion. This, and indeed the whole of what we have called the second volume, are second to no other part in magnificence, interest, and practical profit. The contents of the last part may be thus summed up. The Holy Spirit directs Himself (in chaps. 58, 59) to the conscience of Israel—reasons, if I may so say, of righteousness, temperance, and judgment to come. Their hypocrisy was the hindrance to their blessing, and their sin would bring on their punishment. Yet when all hope of salvation might justly be taken away, the Redeemer would come to Zion in His own sovereign mercy, and His Spirit and His word abide with Israel and their seed forever. Chapter 60 most appropriately reveals their consequent glory and righteous condition. Next, chapters 61-63:1-6 form a section in which the character of Jehovah-Messiah is traced from His first advent in grace, (with the blessing and glory He was ready and able to bestow on the people and their land,) till He returns from the scene of the judgment executed in Edom, “the day of vengeance of our God.” Then, from chapter 63:7 to the end of 64 the prophet goes out to the Lord in earnest intercession for His people, finding an only hope in His mercy and faithfulness. The last two chapters (55, 56) are the answer of the Lord, who explains His dealings throughout; His grace to the Gentiles, His long-suffering toward Israel (rebellious and yet to return to their old idolatry and worse); His sure rejection and judgment of the mass but with an elect remnant spared; the introduction of His glory in the new creation of which Jerusalem is the destined earthly center; a reiteration of His sympathy with the elect and of the vengeance He must take on the abominations of the latter day, when, if He suddenly bless Zion, He will as suddenly come and plead by fire and sword with all flesh. After this judgment of the quick, the spared shall go forth and declare (not His grace but) His glory, and all the dispersed of Israel shall be brought back, and all flesh too shall worship before Jehovah, with the solemn permanent witness before their eyes of the doom of apostates. Such is the general scope, such the special divisional character of Isaiah the prophet.