Isaiah Writes of Christ’s Birth

The first verse of this book names its author as Isaiah, the son of Amoz. The name “Isaiah” means “Yahweh Is Salvation.” The vision and prophecy are claimed four times by Isaiah; his name is mentioned an additional twelve times in the book. His name also occurs twelve times in 2 Kings and four times in 2 Chronicles.

The Book of Isaiah is directly quoted twenty-one times in the New Testament and attributed in each case to the prophet Isaiah. 

Isaiah entered his ministry at about the time of the founding of Rome and the first Olympic games of the Greeks. European powers were not quite ready for wide conquest, but several Asian powers were looking beyond their borders. Assyria particularly was poised for conquest to the south and to the west. The prophet, who was a student of world affairs, could see the conflict that was imminent. Assyria took Samaria in 721 b.c., resulting in the fall of the northern kingdom of Israel and its people being taken into Assyrian captivity.

One of Isaiah’s purposes was to declare God’s displeasure with and judgment upon sin in Judah, Israel, and the surrounding nations. Almost all the Hebrew words for sin are employed by the prophet. A parallel purpose was to endeavor to turn God’s people away from disobedience in order to avert disaster, a purpose that was only partially successful. Perhaps the greatest purpose, however, was to lay a foundation of hope and promise for the faithful remnant of God’s people. Thus the book is full of promises of restoration and redemption, of the certain advent of the Messiah, of salvation for all the nations, and of the triumph of God’s purposes in spite of intervals of suffering.

No Old Testament book, with the possible exception of the Psalms, speaks more powerfully and appropriately to the modern-day church than the Book of Isaiah. Isaiah has been called both the “messianic prophet” and the “evangelical prophet.” He prophesied for all future ages, predicting both the first and second advents of Christ. His very name means “Salvation,” a salvation not only for those of his day, but also a salvation of the peoples of the nations for all time. This salvation issues from a Savior or Redeemer who has provided a ransom; it is always a vicarious salvation by grace. The prophetic time frame of Isaiah will not close until the Son of David rules over His kingdom of peace (2:1–5; 11:1–9; 42:1–4; 61:1–11; 65:17–25; 66:22, 23).

Isaiah speaks as powerfully to our day as he did to the society of his day. He focused a spotlight of holiness upon the sordid sins of Israel and Judah; he summoned his contemporaries to cease from their social injustice, their quest for carnal indulgence, their trust in the arm of flesh, and their hypocritical pretense of orthodox religion. He also warned of the consequences of judgment if sin continued.

After His resurrection Jesus walked with two of His disciples and “expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27). To do so He must have drawn heavily from the Book of Isaiah, because seventeen chapters of Isaiah contain prophetic references to Christ.

Christ is spoken of as the “Lord,” “Branch of the Lord,” “Immanuel,” “Wonderful, Counselor,” “Mighty God,” “Everlasting Father,” “Prince of Peace,” “Rod of Jesse,” “Cornerstone,” “King,” “Shepherd,” “Servant of Yahweh,” “Elect One,” “Lamb of God,” “Leader and Commander,” “Redeemer,” and “Anointed One.”

Chapter 53 is the greatest single Old Testament chapter prophesying the Messiah’s atoning work. No text in either Testament more completely sets forth the purpose of Christ’s vicarious death on the Cross than this chapter. It is directly quoted nine or ten times by New Testament writers: 52:15 (Rom. 15:21); 53:1 (John 12:38; Rom. 10:16); 53:4 (Matt. 8:17); 53:5 (Rom. 4:25; 1 Pet. 2:24); 53:7, 8 (Acts 8:32, 33); 53:9 (1 Pet. 2:22); 53:10 (1 Cor. 15:3, 4); 53:12 (Luke 22:37). There are also many New Testament fulfillments of details in chapter 53 in addition to the direct quotations.

The Holy Spirit is mentioned specifically fifteen times in the Book of Isaiah, not counting references to the Spirit’s power, effect, or influence without mention of His name. There are three general categories under which the work of the Holy Spirit may be described:

1. The Spirit’s operation at Creation and in the preservation of nature (40:13; see also 48:16).

2. The Spirit’s outpouring upon Israel to give them success in their rehabilitation after the pattern of the Exodus (44:1–5; 63:1–5), to protect them from their enemies (59:19), and to preserve Israel in covenant relationship with Yahweh (59:21). However, Israel must be careful not to rebel and grieve the Holy Spirit (63:10; Eph. 4:30).

3. The Spirit’s anointing upon the Messiah to empower Him for His rule and administration as King on the throne of David (11:1–12); as the suffering Servant of the Lord who will heal, liberate, enlighten, and bring justice to the nations (42:1–9); as the Anointed One (Messiah) in both His advents (61:1–3; Luke 4:17–21).

The Lord Jesus, whose earthly ministry was carried out in the power and anointing of the Holy Spirit, as Isaiah has prophesied, promised to pour out His Spirit upon the church to empower it for ministry in the fulfillment of the Great Commission.

~NSFLB

THE TWO KINGS

The Revelation

The greater our appreciation and apprehension of the majestic God whom we say we worship, the greater will be our reverence, adoration, and service. This is the effect that we find in the biblical records whenever people received fuller revelations of the God of glory. One primary example of this is in the account of the calling of Isaiah, which tells how the prophet saw a vision of the glorious, holy Lord that transformed him into a devout and dedicated servant. Isaiah saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another:

“Holy, holy, holy, is the Lord Almighty; the whole earth is full of his glory.” At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. (Isa. 6:1b–4)

Isaiah 36:1 THE TWO KINGS - This chapter is recognized as a Hebrew poem of rare and superb beauty, one of the most glorious chapters in the Bible. It is a picture of the last-days church rising up out of the wilderness to shine in all the radiance of its glory. It is a picture of Eden restored as the kingdom-realm of God brings hope to the weak and struggling. “The Sacred Way” is the way of life in Christ as we live in heaven’s power and virtue.

This would be approximately 701 BC. Hezekiah means “strengthened of Yah, captured by Yah, Yah has made firm, power of Yah.” The prophets who lived during his reign included Isaiah, Micah, and Nahum. He ascended Judah’s throne at the age of twenty-five and reigned a total of twenty-nine years. He was considered to be a godly king and released the greatest period of restoration in Israel’s history. He repaired the doors of the temple, cleansed it, and made atonement for the altar. He consecrated the priesthood, ordered the observance of the Feast of Passover, and removed idolatry from the land. He supported the priesthood through tithes and offerings, and the nation prospered. He was buried with great honor in the sepul-chers of the sons of David. See 2 Kings 18-20; 2 Chron. 29–32.

Isaiah 36:1 Sennacherib means “the thorn laid waste.”

Isaiah 36:2-3. Schrader (p199) remarks on Rabshakeh that there occurs no mention on the monuments of the chief cup-bearer, as a high dignitary and officer of state. But rab-sak is mentioned. That however is not the chief cup-bearer. For sak means chief, captain, collective chiefs. Therefore rab-sak is the chief of the captains (comp. rab sarisim, rab tabbachim), perhaps the chief of the general’s staff. Then the form רַבְשָׁקֵה is a Hebraizing occasioned by accordance of sound with מִשְׁקֶה, Genesis 40:1 sqq. Chald. מַשְׁקֵי or שָׁקֵי which means pincerna, pocillator. The names Tartan and Rabsaris 2 Kings 18:17 are omitted here. Lacish, whence this detachment of troops came, is the modern Umm-Lâkhis, in the S. W, of Judea near the border of Philistia, on the road from Jerusalem to Gaza. This was the extreme southern point to which Sennacherib penetrated at that time. On the approach of the Egyptian army he retired to Altaku (Eltekeh) that lay N. E. of Lacish. There is a bas-relief (Schrader, p170) with the inscription: “Sennacherib, the king of the nations, the king of the land of Assyria, sits on an exalted throne and receives the spoil of the city Lacish.”

And he stood,etc. The locality is described by exactly the same words that Isaiah 7:3 describe the place where Isaiah was to meet Ahaz. That now the Assyrians stand in such threatening attitude by the conduit of the upper pool is the fruit of Ahaz having so insolently rejected the promise given him at that time, and in the same place, and having preferred to call Assyria to his aid. We do not err, therefore, in understanding by this literal agreement of the naming of the place in both passages, that an intimation of the divine nemesis is intended. On Eliakim the chamberlain and Shebna the scribe see Isaiah 22:15; Isaiah 22:20 sqq. The סֹפֵר “scribe” appears as a state officer first under David, 2 Samuel 8:17, where he is distinguished from several other officers. He was the king’s secretary, who wrote all that the king’s service demanded. Thus his office would lead him to meddle with every branch of government, and we find him expressly mentioned in matters of finance ( 2 Kings 22:3 sqq.), and of war ( 2 Kings 25:19; Jeremiah 52:25). The מַזְכִּיר (LXX. ὑπομνηματογράφος, ἐπὶ τῶν ὑπομνημάτων, Vulg,a commentariis), is certainly not the monitor (Thenius), but the one that was charged with recording the res gestas of the king, and of the kingdom, and preserving them for posterity (comp. 2 Samuel 8:16; 2 Samuel 20:24; 2 Kings 4:3; 2 Chronicles 34:8). As is well-known, national archives are found not only among civilized but also among uncivilized people. Of Joah, Asaph’s Song of Solomon, nothing more is known. Both the names are Levitical, comp. 1 Chronicles 6:6; 1 Chronicles 29:12; 1 Chronicles 26:4. In 2 Chronicles 34:8 is mentioned a Joah son of Joahaz, who was recorder to king Josiah.

Isaiah 36:2 Or “Rabshakeh,” a possible title of a military official.

Isaiah 36:2 Or “Fuller’s Field,” where cloth was washed and bleached. In Mark 9:3, the Greek text uses the phrase “whiter than any fuller can make them.” See also Isa. 7:3; Mal. 3:1-3.

Isaiah 36:2 This was possibly Hezekiah’s “tunnel.”

Isaiah 36:19 This is modern Hama, a city of west central Syria.

Isaiah 36:19 Or “Arpad,” an ancient city of northwestern Syria.

Parable of the Growing Seed

26 Jesus also told them this parable: “God’s kingdom realm is like someone spreading seed on the ground. 27 He goes to bed and gets up, day after day, and the seed sprouts and grows tall, though he knows not how.  Mark 4:26-27 

The Passion Translation (TPT)