Isaiah Introduction - College Press Bible Study Textbook Series

BIBLE STUDY TEXTBOOK SERIES
ISAIAH

Volume I-III
by
Paul T. Butler

College Press, Joplin, Missouri

THIS VOLUME [1]
IS
DEDICATED
TO

Roberta Kenoyer

a true servant of God
and a
friend, helper and encourager
to
anyone
in need.

THIS VOLUME [2]
IS
DEDICATED
TO
The Joybells
Carolyn Kern
Cyndi Key Wertenberger
Deanna Streeter
Jeanette Stewart Woods
Linda Hord
for the
fun and joy we had together
serving Christ
on the road.
I love them dearly.

THIS VOLUME [3]
IS
DEDICATED
TO
Sandra VanNortwick
Charlene Martin Schell
Becky Blodgett Holt
Linda Thurman Rush
Darlene Ashcraft
Sherry Butler Lankford
Elizabeth Weeks
my lovely secretaries
through whose outstanding efficiency and cooperation my writing ministry has been made possible
and
James R. Marcum
teaching assistant
whose aid has been
a great encouragement and contribution.

PREFACE

The righteousness of God, apart from the law, was manifested in Jesus Christ. The New Testament is a record of that perfect and final manifestation. But the law and the prophets bore witness to that manifestation (Romans 3:21).

Of all the law and the prophets, Isaiah is the chief witness to that righteousness of God manifested in Jesus Christ. Isaiah is appropriately called, The Gospel Prophet. The Messiah's coming, His nature, His work are most graphically and abundantly predicted by Isaiah. The Messiah's kingdom, its coming, its nature, its citizenry, its universality and its victory over its enemies are most vividly portrayed by Isaiah.
We have deliberately refrained from dealing with highly technical problems of textual nature in order to concentrate on application of Isaiah's message to our needs. If the student wishes further study of a more technical nature, other works more competent than ours are available.
Our fourteen years of classroom instruction in the prophets coupled with class notes of V. K. Allison, former professor of Old Testament at San Jose Bible College, form the basis for these volumes.
We commit them to God and His church, the Israel of God, and pray they may glorify His servant, Immanuel, and bring us all to a deeper participation in His glorious Zion, the universal kingdom of God.
My sincerest thanks to two secretaries whose assistance helped make this volume possible, Mrs. Darlene Ashcraft and Mrs. Sherry Lankford.

SEVENTEEN ARGUMENTS THAT THE BOOK OF ISAIAH WAS WRITTEN BY ONE AUTHOR

[From Volume 3]

Isaiah, the son of Amoz, is the author of the entire prophecy, because:

N.T. quotations leave no room for doubt that in the eyes of the N.T. writers Isaiah was the author of the entire prophecy.

Traditions, as early as Ecclesiasticus, attribute one authorship for Isaiah.

The heading of the prophecy (Isaiah 1:1) is intended to stand for the entire book.

The author of Isaiah 40-66 was a Palestiniannot showing familiarity with the land or the religion of Babylon such as we might expect from one of the exiles.

There are historical passages in Chapter s 40-66 which do not fit the time of the exile.

Once higher critics begin separating or dividing Isaiah, it is impossible to rest with two or even three large divisions, which ends in absurdity.

Passages in Zephaniah, Nahum, Jeremiah and Zechariah seem to indicate that the latter portion of Isaiah (40-66) was in existence when these prophets wrote.

Isaiah

Jeremiah

Isaiah 56:9 to Isaiah 57:11 a

Cf. also Isaiah 47:8-10 with Zephaniah 2:15; and Isaiah 17:1; Isaiah 17:7; Isaiah 66:20 with Zephaniah 3:10.

After nearly 200 years of intense research by negative critics, scholarship has not been able to present a satisfactory account of the authorship of Second Isaiah (40-66).

No two critics agree on the identity of the author of Deutro-Isaiah (even assuming that there is such an author).

10.

Even critics make many admissions to valuelessness of style as a vehicle of evidence for two Isaiahs.

11.

Critics cannot account adequately for ancient tradition which says Isaiah is the author.

12.

The Isaiah Scroll of the Dead Sea Scrolls gives only positive evidence for one authorship of Isaiah (these scrolls date somewhere between 100-200 B.C.).

13. Claims for Isaiah's authorship of the entire book from N.T. quotations

Isaiah

Quoted

Attributed by critics to:

II, III

III

II, III

Isaiah 53:1; Isaiah 6:9-10

I, II

II, III

II, III

II, III

Isaiah 10:22-23; Isaiah 11:5

II, III

III

That the writers of the New Testament claimed Isaiah to be the author of the entire book is the strongest of all arguments that Isaiah was indeed the only author of the book.

14.

Circle of ideasstrikingly the same throughout the entire book; e.g., the characteristic name for God, the Holy One of Israel, (25 times in Isaiah and only six in rest of O.T.).

Another idea unique with the whole book is a highway. (cf. Isaiah 11:16; Isaiah 35:8; Isaiah 40:3; Isaiah 43:19; Isaiah 49:11; Isaiah 57:14; Isaiah 62:10).

Another characteristic is the idea of a remnant. (cf. Isaiah 1:9; Isaiah 10:20-22; Isaiah 11:11-16; Isaiah 14:22-30; Isaiah 15:9; Isaiah 16:14; Isaiah 17:3; Isaiah 21:17; Isaiah 28:5; Isaiah 37:31; Isaiah 46:3; Isaiah 65:8-9).

Another characteristic idea is that of Zion. (cf. Isaiah 2:3; Isaiah 4:5; Isaiah 18:7; Isaiah 24:23; Isaiah 28:16; Isaiah 29:8; Isaiah 30:19; Isaiah 31:9; Isaiah 33:5-20; Isaiah 34:8; Isaiah 46:13; Isaiah 49:14; Isaiah 51:3-16; Isaiah 52:1; Isaiah 59:20; Isaiah 60:14; Isaiah 62:1-11; Isaiah 66:8).

Another oft-repeated expression is, pangs of a woman in travail. (cf. Isaiah 13:8; Isaiah 21:3; Isaiah 26:17-18; Isaiah 42:14; Isaiah 54:1; Isaiah 66:7).

These, and many other characteristics. stamp the book with an individuality which it is difficult to account for, if it be broken up into countless fragments and distributed, as some do, over the centuries.

15.

The literary style: Although literary style is not a sure criterion of authorship, yet it is certainly remarkable that the clause for the mouth of Jehovah hath spoken it should be found three times in the Book of Isaiah, and nowhere else in the entire O.T. (cf. Isaiah 1:20; Isaiah 40:5; Isaiah 58:14).

The phrase, streams of water, occurs twice in Isa. and nowhere else (cf. Isaiah 30:25; Isaiah 44:4 in the Hebrew).

Another literary peculiarity is the prophet's tendency to reduplication (cf. Isaiah 2:7-8; Isaiah 6:3; Isaiah 8:9; Isaiah 24:16-23; Isaiah 40:1; Isaiah 43:11-25; Isaiah 48:15; Isaiah 51:12; Isaiah 57:19; Isaiah 62:10).

Isaiah's style differs widely from that of every other O.T. prophet, and is as far removed as possible from that of Ezekiel and the post-exilic prophets.

16.

Historical references: The prophet's constant reference to Judah and Jerusalem, his country and its capital (Isaiah 1:7-9; Isaiah 3:8; Isaiah 24:19; Isaiah 25:2; Isaiah 40:2-9; Isaiah 62:4). His reference to the temple and its ritual of worship and sacrifice. When there was prosperity and the people were profuse and formal in their ceremonies, the prophet brings God's complaint, Isaiah 1:11-15; when the country had been devastated by Sennacherib and the Assyrian hosts, the prophet reminds them that they had not brought to Jehovah the sheep of their burnt offerings, Isaiah 43:23-24, nor honored Him with their sacrifices; while in Isaiah 66:1-3, Isaiah 66:20, the temple and its services are certainly presupposed to be in existence (which was not the case in post-exilic times until rebuilt).

Isaiah's attitude throughout the book toward the captivities is that of both anticipation and realization (in Isaiah 57:1 judgment is only threatened, not yet inflicted). While in the first part of the book (Isaiah 3:8) the destruction of Judah and Jerusalem is described as in the past.

17.

Predictive Element: This is the strongest proof of the unity of the book.

Predicted the breaking to pieces of Ephraim (Isaiah 7:8)

Carrying away of spoils of Damascus and Samaria (Isaiah 8:4; Isaiah 7:16)

That Tyre would be forgotten 70 years (Isaiah 23:15-18)

That suddenly Jerusalem's foes should be as dust (Isaiah 29:5)

That Assyria should be dismayed and fall by the sword (Isaiah 30:17-31; Isaiah 31:8).

Reminded the people after the siege by Sennacherib that he had predicted it (Isaiah 41:21-23; Isaiah 41:26).

Cf. also, Isaiah 42:9-23; Isaiah 43:9-12; Isaiah 44:7-28; Isaiah 45:3-13; Isaiah 46:10-11; Isaiah 48:3-5; Isaiah 48:6-16.

ISAIAH
by Sherry Butler Lankford

Isaiah son of Amoz, in an hour of meditation

saw God enthroned in splendor. he would never be the same.

Looked inside himself and realized

he was needy and unworthy; repentance brought him healing.

Sixty years were spent in preaching

writing prophecies, predicting. thru stormy days

and sunlit season love for God brought dignity.

He fixed his heart and set his hand,

to do the thing God did command:

Thou-'ll keep in perfect peace whose mind is stayed on thee.

Deep convictions, kingly courage, not a coward soul was he;

bore hardships, perils, disappointment.

thru God's strength had victory.

He saw heaven's glories shining and

this gave his words more meaning as they came to human ears:

Fear not, I am with thee, for I am God; I help thee.

Isaiah son of Amoz, spent his life in bringing the Remnant

to communion with the Father and a knowledge of His word,

to sense something of His loveliness and

to feel His precious nearness

to trust His holy guidance, what a worthy aim for us.

Flowers fade and grass will wither, but the word of God's forever.

SPECIAL STUDY
THE KEY TO PROPHETICAL INTERPRETATION

By Gorden H. Patten

Missionary - Seoul, Korea

What am I to make of the Prophets?
Of What did they speak?
Can I understand them?
Why is there so much controversy about them?
Why did the apostles use them with such convincing power?
Why don-'t they carry the same impact today?
Can the position of the word of the prophets be restored so that their word is as final now as it was to the New Testament Christians? Yes, we believe it can. But the first steps we make with the prophets sets our course which we will follow throughout our concourse with them; so these first steps we take are so vitally important.
Should we employ a strictly literal interpretation? Should we employ a spiritual interpretation? Should we pay close attention to every detail? How did the early New Testament writers use the prophets? How did they handle them?
There is a great controversy going on in theological circles about the millennial question. Some don-'t want to discuss it because they have never bothered to look into the matter seriously enough and they never plan to do so. They resort to the flippant answer, Well, you-'ll never change anyone's belief in this matter anyway, or they will sneer, Oh, that's all he wants to talk about, or Oh, he just wants to argue for argument's sake.
None of these amount to anything as far as a student of the Word of God is concerned. Admittedly much damage has been done by arrogant dogmatists on either side of the issue. This is not an issue to hold dissenters in contempt for or to mock and chide them. There have been sound evangelical scholars on both sides. Nothing is gained by such an attitude. If we are not afraid for our position why can we not listen to an objective presentation even if it is counter to our concept? Also one should ask, Why do you accept your present position? Most people stumble on to a position by hit or miss method then keep on the lookout for ideas to substantiate their position. A much wiser and saner approach is to examine several sides on such an issue as this, compare them, analyze them with a view of the scripture: then formulate one's own idea. I have discussed this issue with many people who do not have the slightest idea what the opposing views are. They don-'t try to understand. A standard attitude is this: I know the Bible: what the premillennialists teach is just what the Bible teaches. That's all I want. That's good enough for me. But this is a narrow, legalistic approach. It is not exegetically sound for interpretation of other parts of the Bible. All the positions use the Bible, but they base their opposing views on the same scriptures.
What is needed is a key; a divinely inspired method of interpretation so that we may know is we are even on the right road or not. Is there any such thing available? For instance the Premillennalist accuses the Amillennialists of spiritualizing everything. They say the Amillennialist takes all the glory and beauty from everything. All that's left is a spiritual vacuum in an unreal utopia. This is an over simplification of the issue. Where the Premillennialist calls Spiritualizing, Spiritualizing, Spiritualizing out to the Amillennialist, it is just as easy and effective to turn the chide around and have the Amillennialists cry Literalist, Literalist, Literalist to the Premillennialist. But neither position really accomplishes much. It would be much more to the point to notice that each position has a basic method of interpretation which is pursued throughout this discussion, and so the basic approach or method of interpretation accounts for such a divergent conclusion in the end.
So the key to the issue is in the approach or method of interpretation. May we hesitate long enough to ask if we have a divinely inspired key so as to know if our approach is correct? I believe we do. There are 300 Old Testament prophecies quoted in the New Testament. Some of these are extensive quotations and some exegetical evaluation is made in most of the quotations by the New Testament writers. We believe they were also moved by the Holy Spirit to write the message of God. Here is then a key. Here is God's prophecy interpreted hundreds of years later by God's inspired apostles. How did they proceed? What method did they employ? To what events did they apply the prophetic messages they quoted? To what did they not apply their quotations? Did they employ a literal approach? Did they employ a spiritual approach? Did they employ an altogether different approach? What would happen if we did just what they did? Would it be wrong for us to go beyond what they did? Is it right for us to use a different method because we live in such a later date in the world's history? Does the premillennialist follow this example of the New Testament writers? Do the Amillennialists? Is there not a way here for us to be safe and sure at the same time?
These and related questions demand some answers. To ask some of them is to answer them. If we answer them correctly we will be a long ways down the road in resolving this conflict. This is not an impossible issue. It can be resolved. It should be resolved.
The main things we will want to watch in this survey are, To what does the New Testament writer apply his quotation? How does he use it? In what does he not apply it?

The earliest Advocates to Proclaim that Jesus Christ was the Messiah the Old Testament Prophets spoke of.

The first interpreter of Old Testament prophecy to indicate that Jesus was, indeed, the very object of the Old Testament prophetic oracles was the angel Gabriel. He was clear in his implications. No one who knows the prophets need misunderstand what he said. He must have spoken with the greatest authority and dignity. No one can set aside the message he delivered.

Gabriel speaking to Zechariah

Luke 1:17 a quoting Malachi 4:4-5.

And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just.
It is most obvious that this is quoting Malachi. Malachi said, Before the great and terrible day of Jehovah come, while Gabriel said ... He shall go before His face. The His Face doesn-'t have an antecedent, but it is very clear that it is Jehovah or Lord or the Messiah.
John the Baptist was a fore-runner of Christ. He preached to thousands and told them to, Repent because the kingdom of heaven is at hand. Many responded to his message and were immersed by him; and many of these turned from following John to Jesus when Jesus started preaching. Gabriel continuing to speak to Zechariah.

Luke 1:17 b quoting Malachi 4:4-5 and Isaiah 40:3.

... To make ready for the Lord a people prepared for Him.

Here Gabriel refers to both Malachi 4:4-5 and Isaiah 40:3 as these prophets foretold the coming of the harbinger of Christ and the work he would do. John said he was that voice in the wilderness, John 1:19-23; and Jesus said, This is Elijah if you-'ll believe it. Matthew 11:14. Gabriel speaking to Mary.

Luke 1:32 quoting Isaiah 9:7.

He shall be great and shall be called the Son of the Most High, and the Lord God shall give unto the throne of his father David.

Here Gabriel spoke of his deity. Jesus spoke of this relationship and the rulers wanted to stone Him to death (see John 10:29-33). The Jews understood that Jesus was making Himself equal to God. But Jesus would not recant these implications. Then Gabriel called Him the exalted king who was to fulfill all that David only dreamed of doing. We cannot help but see how he quoted Isaiah 9:7 especially; and from there, other related and parallel passages as Isaiah 16:5; Isaiah 32:1; Daniel 2:44; Zechariah 6:13, etc. This was in accordance to God's promise to David personally. See 1 Chronicles 17:10-15; 1 Chronicles 22:9-13; 1 Chronicles 28:4-7. God there spoke of a son who would reign forever, Solomon never fulfilled this. All know it rings with Messianic implications.

Then Matthew and Luke are very careful to trace both Mary and Joseph the foster father back to Davidic lineage because of the widespread knowledge of this oracle. Gabriel continuing with Mary.

Luke 1:33 quoting Isaiah 9:7, Daniel 2:44, Isaiah 2:1-4.

And he shall reign over the house of Jacob forever, and of his kingdom there shall be no end.

The emphasis here is upon the eternal duration of His kingdom. It then speaks of something more than frail man who lives and is soon gone. See Isaiah 40:6-7. This kingdom shall not only stand forever - but the increase of it shall always be. It is not stagnant or stale.

Zechariah speaking by the Holy Spirit.

Luke 1:68 quoting Isaiah 40:10.

Blessed be the Lord, the God of Israel; for he has visited and wrought redemption for his people.

Here it is the Lord God of Israel who has visited. There are many Old Testament prophecies of the divinity of the Messiah, as the one cited, Behold the Lord Jehovah will come. Isaiah 40:10. Jesus wept over Jerusalem because of their rejection of Him and their consequent total destruction assigning this as the justifiable reason. Luke 11:44.. Because you did not know the hour of your visitation. You were so blind, you were so prejudiced against Me you did not even recognize God when he stood before you face to face!

Luke 1:69 quoting thoughts from Zechariah 9:9, Isaiah 12:2-3.

And (He) has raised up a horn of salvation for us in the house of his servant David.

The horn speaks of power and rule and authority. Earlier Gabriel assigned as a reason for His name - Jesus - See Matthew 1:21 - He shall save his people from their sins. We can not help but see the implications of Zechariah 9:9 even if it is not here quoted directly.. Behold, thy king cometh unto thee, he is just, and having salvation. or who could fail to see application of Isaiah 12:2-3.. (Jehovah) is become my salvation. Therefore with joy shall he draw water out of the wells of salvation. Then once again He is spoken of as a son of David. See our earlier comments on this.

Luke 1:70 Zechariah still speaking.

As he spoke by the mouth of his holy prophets that have been of old.
Zechariah here plainly tells us he is alluding to so many prophetic oracles that he doesn-'t want to take the time and space to delineate them all.

Luke 1:71 quoting Isaiah 11:13-15.

Salvation from our enemies and from the hand of all that hate us.

This idea is surely found in Isaiah 11:13-16. We believe this warfare and conquest is spiritual. The weapons are the sword of the Spirit, etc. See Ephesians 6:1-14. As the church successfully evangelizes and spreads the borders of its kingdom all over the world it will in a very effective and efficient way subdue all its enemies; and thus the Lord will reward her with peace and safety.

Luke 1:76 quoting Isaiah 40:2-3.

For you shall go before the face of the Lord to make ready his ways;
Here Zechariah predicts this as applicable to his son John the Baptist who prepared the way for his cousin who was none other than the Messiah of God! So Zechariah here is saying what Gabriel said earlier.

Luke 1:78 quoting Malachi 4:2.

... Whereby the dayspring from on high shall visit us.

We believe there are few who would deny that the seed thought for these words find their origin in Malachi 4:3 even if it is not a direct quotation. The ideas are so parallel that the point can not be missed. But unto you that fear my name shall the sun of righteousness arise with healing in its wings;.

Here the healing of Luke 1:77 is emphasized. The day-spring is definitely parallel with Malachi's Arise. Also this visitation is parallel with what we spoke of earlier in #2a, Luke 1:68. See above.

Luke 1:79 a quoting Isaiah 9:1-3.

To shine upon them that sit in darkness and the shadow of death.

This has to refer to Isaiah 9:1-2. The people that walked in darkness have seen a great light: They that dwelt in the land of the shadow of death, upon them has the light shined. But it is also parallel to Isaiah 49:6; Isaiah 42:6; Isaiah 60:1, etc. Then we think of Jesus-' transfiguration, appearance to Saul on the Damascus road, or to John on the isle of Patmos, Revelation 1:12-17; and when he said, I am the light of the world, John 12:46 and Hebrews 1:3 he is called The effulgence of God's glory. We are overwhelmed. Who could miss seeing it unless he didn-'t want to see? Surely the message is plain enough!

H. Luke 1:79 b quoting Isaiah 11:6-9.

To guide our feet into the way of peace. He is called, The Prince of Peace, Isaiah 9:6. Isaiah 42:3 is certainly a picture of His peaceful and tranquil reign. A bruised reed will he not break.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publishes peace.

Isaiah 52:7. This is the beautiful picture of peace in His kingdom when vicious men are converted and become humble, gentle, ambassadors even as Paul himself. Philippians 4:7. And the peace of God which passes all understanding shall guard your hearts and your thoughts in Christ Jesus. Paul is living testimony of what is spoken of here.

An Angel speaking to the Shepherds.

Luke 2:10 quoting Isaiah 52:7.

And the angel said unto them, Be not afraid for behold, I bring you good tidings of great joy which shall be to all the people. Again this is perhaps not a direct quote of the prophets as such, but who could fail to see the ecstasy of Isaiah 52:7 in it? How beautiful upon the mountains are the feet of him that brings good tidings, that publisheth peace, that brings good tidings of good things. There are other such thoughts in the prophets. The angel was first to be able to fulfill it, later John, Jesus and the apostles completed the preaching of these glad tidings which unfolded in the full message of salvation announced through the church.

Luke 2:11 alluding to Micah 5:2, Isaiah 53:10; Isaiah 53:12.

For there is born to you this day in the city of David a Savior, who is Christ the Lord.

This brings to mind the prediction of Micah that the Messiah would come from Bethlehem. But thou Bethlehem Ephrathah which are little to be among the thousands of Judah, out of thee shall come forth unto me that is to be ruler in Israel, whose goings forth are from of old, from everlasting. Micah 5:2. And to Isaiah 53:12 ... Yet he bare the sin of many and made intercession for the transgressors!

He is of the city of David; He sits and reigns from David's throne. He is king. But as the angels emphasize here He is savior too. He saves His people from their sins. See Matthew 1:21. He is from everlasting. See John 17:5; or as in Daniel 7:22 ... Until the Ancient of Days came. The Ancient of Days there is the Messiah. Psalms 102:25-27.. And thy years shall have no end; and the Hebrew writer applies this to Jesus. Hebrews 1:10; Hebrews 1:12. See also Hebrews 13:8 and Proverbs 8:22-23.

Luke 2:14 alluding to Isaiah 9:6.

Glory to God in the highest; and on earth peace among men in whom He is well pleased. His name shall be called. prince of peace. There are many other sections referring to peace in the Messianic kingdom. See Isaiah 32:1; Isaiah 32:16-17.

Simeon speaking of the Christ child in his arms,

For mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples;

This is the prophetic meaning of Isaiah's name. See Isaiah 8:18, Behold, I and the children whom Jehovah has given to me are for signs and wonders. Hosea's children's names also carried very significant prophetic messages. Hosea means deliverer and Isaiah means the salvation of God.

This salvation is open to all people not just to the Jews. It is spiritual salvation and not political. See the following section.

Luke 2:32 quoting Isaiah 49:6; Isaiah 42:6; Isaiah 60:1; Isaiah 60:9.

A light for revelation to the Gentiles. This is exactly as Isaiah said ... I will give thee for a light to the Gentiles, that thou may be my salvation unto the ends of the earth. Isaiah 49:6.

And I will hold your hand, and will keep you, and give you a covenant of the people, for a light of the Gentiles. Isaiah 42:6.

Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee. Isaiah 60:1.. The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them has the light shined. Isaiah 9:2.

The light and the glory of Luke 2:32 is so well spoken of by these prophecies; many more could be cited.

Gabriel, Zechariah, and Simeon were the first to declare that Jesus the Bethlehem-born carpenter's son from Nazareth was actually and indeed the Christ - the anointed Messiah of God predicted by all the prophets. They tell us how to interpret Old Testament prophecy.

II.

Early Gospel Quotations of the Old Testament Prophets.

It has always been intriguing to me to see how the New Testament begins with such a vivid emphasis on the prophets. They are telling us something. God has a plan. God told us many years ahead of time about this plan. God fulfilled all He predicted of the Messiah in Jesus. Therefore God has given you a sure foundation upon which to build your faith. He does not call upon you to make a blind leap into darkness. He calls you to order your life on a message He has substantiated.

The first reference Matthew makes to Messianic prophecy is in the first verse. He calls Jesus Christ the Son of David and the son of Abraham. Anyone knowing the sacred scriptures of the Jews will know immediately that this is the ultimate. Even Solomon, David's son of the flesh, was never addressed like this. Then Matthew gives a genealogy to show how this was biologically true of Jesus. Matthew wastes no time. Immediately the import of the prophet is quoted and it is assumed that the message is well understood just by quoting the prophet.

This is followed by a quotation in Matthew 1:23 of Isaiah 7:14.

Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Behold, the virgin shall be with child, and shall bring forth a son and they shall call his name Immanuel! Which is being interpreted, God with us! Matthew 1:22-23.

With what Matthew says in Matthew 1:18 and Matthew 1:25 we know he very definitely intended us to understand the emphasis is upon the word virgin. Matthew plainly tells us what God predicted in Isaiah 7:14 He has fulfilled in the virgin born son of Abraham, son of Joseph and son of Mary. Then by way of emphasis he interprets for the Greek speaking people to whom he writes the Hebrew word Immanuel, God with us. God has visited this planet. His message is of paramount importance. It can not be over-emphasized. We have a divine Messiah in the person of Jesus Christ.

The next quotation Matthew makes, Isaiah 2:6, is of Micah 5:2.

And they said unto him, in Bethlehem of Judea; for thus it is written through the prophet, and thou Bethlehem, land of Judah, are in no wise least among the princes of Judah; for out of thee shall come forth a governor, who shall be shepherd of my people Israel. Matthew 2:5-6.

It's interesting to notice that no sooner is the question asked than the answer is given. They could have asked hundreds of questions more and in like manner the answers could have been given by the very men who knew the word of the prophets. In this section of the Messiah is called, (1) King of the Jews, (2) the governor of Judah, (3) the shepherd of Israel and (4) He is worthy of worship. Only God can be worshipped. He is our Divine Deliverer.

Then Matthew quotes (Isaiah 2:15) a section in Hosea 11:1.

... that it might be fulfilled which was spoken by the Lord through the prophets, saying, out of Egypt did I call my son. Matthew 2:15.

This section speaks first of Israel in the flesh called out of Egypt through the prophet Moses: but under the inspiration of the Holy Spirit Matthew tells us there is a fuller application to the Messiah who was called as a child out of Egypt to live in Nazareth of Galilee.

The next quotation (Isaiah 2:18) is from the prophet Jeremiah 31:15.

Then was fulfilled that which was spoken through Jeremiah the prophet, saying: -a voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children; and she would not be comforted, because they are not.-' Matthew 2:17-19.

It speaks of the massacre of the innocent by Herod when he tried to kill the Christ child, God spoke of it 60 years before it happened. Anyone can see this if he will take time to study the prophets.

Matthew 2:23 quoting Isaiah 11:1 etc.

He came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene. Matthew 2:23.

The last verse in Matthew 2:23 is a remarkable text in that Matthew plainly tells us he is quoting the prophets and he makes no distinction from what he was doing before; so we conclude that he quotes from Isaiah 11:1.

In the Hebrew the word for branch, and Nazareth is very similar. The same idea is in Zechariah 6:12. We may call this a loose use of the prophets. The Jews said check the prophets. You know that no prophet is to come out of Galilee. John 7:41; John 7:52. But after contemplation Matthew quotes this text and claims the Jewish leaders were wrong. By inspiration of the Holy Spirit we are made to understand that the prophet was to come out of Galilee.

Matthew 3:3 quotes Isaiah 40:3.

For this is he that was spoken of through Isaiah the prophet, saying, the voice of one crying in the wilderness make ye ready the way if the Lord. Make His paths straight. Matthew 3:3.

It is applied by Matthew to John the Baptist, the harbinger of the Messiah. See Mark 1:18, and Luke 3:1-6; John 1:19-23; and Luke 7:27.

The next is a series of quotations related to Jesus-' wilderness temptation.

Matthew 4:4 quotes Deuteronomy 8:3 - Jesus speaking.

Matthew 4:6 quotes Psalms 91:11-12 - Satan speaking.

Matthew 4:7 quotes Deuteronomy 6:16 - Jesus speaking.

Matthew 4:10 quotes Deuteronomy 6:13 - Jesus speaking.

Here it is evident that the Psalms and the law spoke of the Messiah and Jesus was well aware that He fulfilled many O. T. prophecies in His daily ministry.

10.

The next messianic prophecy, Matthew 4:15-16 quotes Isaiah 9:1-2.

That it might be fulfilled which was spoken through Isiah the prophet, saying; the land of Zebulun and the land of Naphtali, towards the sea, beyond the Jordan, Galilee of the Gentiles, the people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, to them did light spring up. Matthew 4:14; Matthew 4:16.

This is a very significant text which had long been held by the leaders of Israel as messianic in nature. Matthew said Jesus-' ministry itself is an exegesis of it even from its inception.

11.

Now let us go to Luke and view his account of Jesus-' ministry as it began. Luke 4:16-30. In this section Jesus quoted Isaiah 6:1-2.

And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written. -The Spirit of the Lord is upon me, because he anointed me to preach good tidings to the poor. He hath sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord.-' And he closed the book, and gave it back to the attendant. (and said) -Today has this scripture been fulfilled in your ears.-' Luke 4:17-21.

Jesus used as His text Isaiah 61:1-2. This is the beginning of a section in Isaiah dealing with the Mighty Servant of Jehovah as opposed to the Suffering Servant prophecies as in Isaiah 53:1-12, etc. Some Rabbis thought these represented two separate servants of God; but Jesus fulfilled both. In choosing this text He couldn-'t have been more obvious or blunt. He is making His debut with a grand-slam homer. There is no mistaking His position or intention. It was not a process of growth and development in Jesus-' mind. Today has this scripture been fulfilled in your ears. If this is true then it is also true that every other Messianic prophecy is either fulfilled or will be very shortly by Him. It's interesting to note the response of the home town. At first they are filled with amazement but somewhat willing to accept or at least hear what He has to say. But then He moved to His second division predicting the very chiding they would use against Him.

(1) Physician heal yourself.
(2) Work great miracles here too.
(3) A prophet is unacceptable in his own country.

But His word about: (1) The widow of Zarephath, and (2) Naaman the leper was the clincher. This was more than they could bear. So they sought to kill Him. So leading off with a Mighty Servant of Jehovah text, His first sermon leads Him in beginning to fulfill the Suffering Servant prophecies. So from the very first day of His ministry Jesus is laying claim to fulfillment of both types of Messianic prophecy. But in passing you will please notice Jesus didn-'t say part of this verse is fulfilled; He did not say this part applies to me now and that part will apply 3,000 years later. He just plainly said; Today is this scripture fulfilled in your ears.

From what follows we know that there was both a literal and a spiritual fulfillment of this text.

III.

Jesus-' use of the prophets.

It is a sorry thing for us, but we do not have the sermons Jesus preached verbatim. We know He resorted to the prophets very often. What was His attitude? What was His approach? What was His method? Though we don-'t have all He said on the matter, at least we have enough to know what bridges He crossed and which forks of the road He took. This is clear from what He said to those on the way to Emmaus.

(1) Oh foolish men, and slow of heart to believe all the prophets have spoken!. and beginning from Moses and all the prophets, He interpreted to them in all the scriptures the things concerning Himself. Luke 24:24-27. He must have begun with Deuteronomy 18:15-22. We know He claimed this spoke of Him.

(2) And He said unto them, these are my words which I spoke unto you, while I was yet with you that all things must needs be fulfilled which are written in the law of Moses, and the prophets and psalms, concerning me. Luke 24:44. This wasn-'t anything new to them. This is the kind of thing He had been saying all along. It just took on more significance in light of the recent crucifixion and resurrection. But notice the emphasis Luke makes in verse 27; The prophecies of (1) Moses (2) all the prophets and (3) all the scriptures. Luke does this again later in Luke 24:44; (1) Moses, (2) the prophets, (3) and the Psalms. Then on top of this Luke 24:25, slow in heart to believe all that the prophets have spoken. Luke understands Jesus to have fulfilled all the Old Testament prophecies. As Jesus Himself said, Think not that I came to destroy the law or the prophets: I came not to destroy but to fulfill. For verily I say unto you till heaven and earth pass away one jot or one tittle shall in no wise pass away from the law till all things be accomplished. Matthew 5:17-18. If you look at the Olivet discourse aright and study the works of Josephus concerning the destruction of Jerusalem in 70 A. D. you would say that to the Jewish mind heaven and earth did pass away then (70 A.D.). So we conclude that all that the Old Testament prophets predicted of the Messiah was fulfilled by then.

(3) Luke 7:22-23; Matthew 11:2-6.

Go tell John. Go your way, and tell John what things ye have seen and heard; now that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached, and blessed is he, whosoever shall not be offended in me.

John is in trouble. He is low in spirit. He needs reassurance. He sent the request to Jesus: Please tell us plainly if you are the Christ or look we for another? With this kind of question Jesus was non-committal to His actual brothers or to the chiding crowd. But here was a chance to help his friend. But when I first read this answer I felt that Jesus dodged the issue here. That was because I didn-'t know the message of the Bible. But John did know the prophets very well. Undoubtedly he preached from the prophets again and again. So rather than dodging the issue Jesus was so very forthright with John in his hour of need. Jesus did not just say Yes, or Yes, I am the Messiah. He said, in essence, John, you know the Messianic prophecies; Isaiah 61:1-3; Isa. 35:11; Isaiah 29:11, etc. What do they say the Messiah will do? And what am I doing: I am fulfilling to the very letter both physically and spiritually all that the prophets predicted of me! You know I am the Messiah! These prove beyond all doubt to those who look for the consolation of God that I am the Messiah. So John was more than satisfied. In His answer Jesus has a compound correlation of the texts we have delineated; It is a loose quotation comprising all the points expressed in these several oracles. Jesus fulfilled them all in His ministry! John has great reason to be fully satisfied. Indeed the Messiah has come! We do not look for another!

(4) Luke 16:16 and Matthew 11:13. Prophets lasted unto John.

The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. Why? He of whom the prophets spoke is here; He is working! Luke 21:32. He has His kingdom open so men can come into it. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Jesus did not expect us to use the prophets to apply them to something way beyond our day. He fulfilled what they spoke of.

(5) The Triumphal entry. Luke 19:30-46. Matthew 21:5 quoting Zechariah 9:9 and Isaiah 62:11. This is the only day of coronation; Jesus knew in His earthly ministry. But this is nothing compared to His enthroned splendor with which He rules the universe.

It is obvious to all that Jesus, by example of life, is a living exegesis of this; Jerusalem receive your king. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king comes unto you; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass. Zechariah 9:9.

Then to emphasize the solemnity of the occasion by saying I tell you that if these should hold their peace the stones would immediately cry out, Luke 19:40. So Jesus intentionally intends for us to understand, Because you did not know the time of your visitation applies to the Messianic visitation. They did not know or believe therefore He predicted as Judgment the destruction of Jerusalem which occurred 36 years later. What a terror filled devastation it was. Be sure your sins will find you out. Numbers 32:23. The way of the transgressor is hard. Proverbs 13:15. They paid dearly for their rejection and unbelief. Now we understand the significance of His word, This generation shall not pass away until all is fulfilled.

(6) Luke 20:42-44 quoting Psalms 110:1.

And David himself saith in the book of Psalms, -The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool.-' David therefore called Him Lord, how is he then his son?
Though the Messiah is son of David by ancestral lineage, He is David's Lord by Divine heritage. This Divinity of the Messiah was predicted by the prophets again and again. So Jesus, aware of both angles, asks a question which baffled them but it is very clear to us. Every Christian ought to understand it clearly.

(7) Luke 21:32. All is accomplished.

Verily I say unto you, this generation shall not pass away, till all be fulfilled.
The context here would indicate that Jesus was talking of the end of the world. But actually He speaks of the end of the Jewish dispensation. The whole Olivet discourse is not easy to unravel. Special study needs to be spent on it. But we will not take time here to do so. The conclusion we will seek to emphasize is, so much of what Jesus and the prophets said was fulfilled was fulfilled in the First Coming of Christ and the establishment of His Church and its conquest in this world. They did not often go beyond this at all. This was uppermost in their minds.

(8) Matthew 12:17-21 quoting Isaiah 42:1-4 ff.

Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased; I will put my spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and a smoking flax shall he not quench, till he send forth judgment unto victory, and in his name shall the Gentiles trust.
Here is the Mighty Servant of Jehovah; yet He is tender and understanding, careful not to run over anyone who is really trying no matter how small that effort may be. He will fully succeed. The Gentiles didn-'t hear of Him until after His death. It was then His judgments and victory began to be realized by them. This is one of the top Messianic prophecies. Jesus plainly applies it unto Himself.

(9) Matthew 13:14-15 quoting Isaiah 6:9-10.

And unto them is fulfilled the prophecy of Isaiah, which says, -By hearing ye shall hear, and shall in no wise understand, and in seeing ye shall see, and shall in no wise perceive. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them.-' Matthew 13:14-15.

Some people see, believe and obey, and are saved. Some see, reject, rebel and are lost. The trouble is not in the Messiah nor His message. The trouble is in the evil hearts of men who do not want to accept the message and will not allow God's leading place in their life. God saw this and spoke of it millenniums ago. We are without excuse.

(10) Matthew 17:10-13 referring to Malachi 4:5-6.

Behold I send you Elijah the prophet before the great and terrible day of Jehovah comes and he shall turn the hearts of the fathers to the children, and the hearts of the children to their fathers; lest I come and smite the earth with a curse. Malachi 4:5-6.

Jesus plainly explained that this is another reference to John the Baptist. That great and terrible day when Jehovah comes speaks of the divine nature of the Messiah and His Judgments as final. It refers to the destruction of Jerusalem, the Judgment which fell on the Jews because they rejected their Messiah.

(11) Matthew 21:42 quoting Psalms 118:22 ff.

And Jesus said unto them, -Did you never read the scriptures? The stone which the builders rejected, the same was made the head of the corner; this was from the Lord, and it is marvelous in our eyes. -' Matthew 21:42-43.

Jesus is a precious building stone chosen of the Father, rejected by the builders (they in unbelief stumbled over Him); still God exalted Him to the position of Chief corner stone. We can-'t but help to think of the stone cut out of the mountain without hands, see Daniel 2, which filled the earth. Here is the stone upon which the church is securely built, see Matthew 16:16.

(12) Matthew 27:9 quoting Zechariah 11:12-13.

Then was fulfilled that which was spoken through Jeremiah the prophet saying, and they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price. Zechariah 11:12-13.

This is attributed to Jeremiah by Matthew, but it is a prophecy of Zechariah as we have it in our Bibles today.
It speaks of the money of Judas-' betrayal of his Master for 30 pieces of silver.

(13) John 7:38 referring to Isaiah 12:3; Isaiah 35:1; Isaiah 35:7.

He that believeth on me, as the scripture hath said, -From within shall flow rivers of living water.-' John 7:38.

There are other such thoughts from the pen of the Prophets, though it looks like John is making a paraphrase, not an exact quotation. But certainly the thought is there in the Prophets again and again, and certainly Jesus fulfilled all that was written.

(14) John 12:38-40 quoting Isaiah 53:1; Isaiah 6:9-10.

That the word of Isaiah the prophet might be fulfilled, which he spoke, -Lord, who has believed our report? and to whom hath the arm of the Lord been revealed?-' For this cause they could not believe, for that Isaiah said again, -He has blinded their eyes, and he hardened their heart; lest they should see with their heart, and I should heal them.-' John 12:38-40. Much of Jesus-' ministry was rejected. At the beginning He was unknown; for a while popular, then rejected and crucified. Thinking of the masses of the world for whom He died as compared to those who embrace Him, certainly the number is small warranting this question.

(15) John 13:18 quoting Psalms 41:9.

... He that eateth my bread lifteth up his heel against me. John 13:18.

Judas, one of the inner circle kicked up his heel against Jesus, betrayed Him and accepted his desolation or judgment.

(16) John 15:25 quoting Psalms 35:19.

But this came to pass, that the word may be fulfilled that was written in their law; they hated me without a cause. John 15:25.

These last few prophecies are from the Suffering Servant of Jehovah section. Jesus fulfilled them all. These were necessary to perform our redemption. Once completed He was exalted higher than the heavens and now fulfills even more the aspects of the Mighty Servant of Jehovah predictions.

IV.

Early Preachers use of the Prophets.

Jesus taught with many parables and teachings originating with Himself. These were novel with the people and recorded by those who heard Him. So much of what He did was an exegesis of the prophets-' message, we do not have many references recorded which reveal the use Jesus made of the prophets. But we have enough to be sure that He did make extensive use of them and that He left nothing wanting in their fulfillment.
As we turn from the Gospels we notice immediately in Acts the extensive use of the prophets made by the first gospel preachers. Anyone reading the New Testament for the first time is bound to notice this.

(1) Acts 1:16-26 quotes Psalms 69:25-26; Psalms 109:8.

Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spoke before by David concerning Judas, who was guide to them that took Jesus. For it is written in the book of Psalms, -Let his habitation be made desolate, and let no man dwell therein; and His office let another take.-' Acts 1:16-20.

They realized the replacement of Judas was a fulfillment of the prophets.

(2) Acts 2:16-27 quotes Joel 2:28-30.

But this is what has been spoken through the prophet Joel; -and it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: yea and on my servants and on my hand-maidens in those days will I pour forth of my spirit; and they shall prophesy. And I will show wonders in the heavens above, and signs on the earth beneath; blood, and fire, and vapor of smoke: the sun shall be turned into darkness, and the moon into blood, before the day of the Lord come, that great and notable day: and it shall be, that whosoever shall call on the name of the Lord shall be saved!-' Acts 2:16-21.

In the first gospel message Peter fittingly turned to the prophecy of Joel 2:28-30, showing how the establishment of the Church was in accordance to the word of the prophets. And preceding the quoting of the section Peter said, This is that. Notice, he did not quote just a few words. He quoted a complete section. He did not say part of this applies to our day and part of it will apply later after two thousand years elapse. He said This is that. We leave it with him. He was inspired by the Holy Spirit. He preached and Luke wrote what the Holy Spirit wanted communicated. He said This is that. So we leave it right there. Though the whole language sounds like a description of the end of the world, in actual fact it is apocalyptic literature referring to the end of Judaism and not of the world, and the beginning of the church age or the age of the Holy Spirit. Peter very definitely intends for us to see that the words, Before the great and notable day of the Lord come applies to this very hour. The Lord came and offered the salvation spoken of in the next lines and 3,000 were baptized. Therefore there was either a literal or spiritual fulfillment of all the rest of the message recorded there. We see not the slightest inclination on Peter's part to refer any of this to anything beyond his own day. We don-'t believe we should either. His use of this text is what is called a spiritual interpretation today.

(3) Acts 2:25-31 referring to Psalms 16:10.

For David said concerning him, I beheld the Lord always before my face; for he is on my right hand, that I should not be moved; therefore my heart was glad, and my tongue rejoiced; moreover my flesh also shall dwell in hope; because you will not leave my soul in hades, neither will you give your Holy One to see corruption. You made known unto me the ways of life; You shall make me full of gladness with your countenance. Acts 2:25-28.

Peter clearly shows that this text speaks of the double resurrection of Christ. He was raised from the dead - not as a spirit entity, as we see in spiritism, Shammanism or Animism, but He was raised both in body and in spirit. His Spirit was not left in Hades and His body was not left in the tomb. Thus their witness of the resurrection is vindicated by God who had predicted it 1,000 years earlier by David. The significance of this prophecy is tremendous. That is why the New Testament writers used it several times as we will see later. The prophets had predicted that the Messiah would die and rise again from the dead. Early in His ministry Jesus predicted it in plain language; yet the disciples didn-'t know what He was talking about. But after it was an accomplished fact they saw it so very clearly. Here is a vital link of evidence that was given to break down the unbelief of man. Reject it if you will but be assured when the history of the world is concluded God will hold you without excuse; He will say, -I plainly told you; you could have believed if you had wanted to. But you didn-'t want to bother yourself with a world shaking matter of a crucified Messiah risen from the dead for your propitiation. So now I can-'t be bothered with you. Away with all who sell their soul out to flippant, eroding platitudes of this world. If they spurn my only provision for their eternal salvation, if they want to go it on their own let them keep on going it on their own. I-'ll honor their choice.-' There was absolutely nothing wrong with the message I gave, the method I chose, or the Messiah I sent. The fault lies totally within the man. He is accountable for his own decisions; I honor the choice he made in his life.

(4) Acts 3:18-26. Things God foreshowed.

But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. Acts 3:18.

Peter's use of the prophets in this section is constant and with a great deal of finality. God has a plan. God revealed the plan. God fulfilled the plan as depicted by the prophets. What God has so emphasized we dare not call insignificant. We must pay attention.

(5) Acts 3:21-23. Peter here quotes Deuteronomy 18:15-18.

... Whereof God spoke by the mouth of his holy prophets that have been from of old. Moses indeed said, -A prophet shall the Lord God raise up unto you from among your brethren like unto me; to him shall you harken in all things whatsoever he shall speak unto you. And it shall be, that every soul that shall not harken to that prophet, shall be utterly destroyed from among the people.-' Acts 3:21-23.

Jesus is that distinguished prophet that Moses spoke of. There was only one; none is to follow. Now notice Isaiah 3:24, Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Here Peter is quoted as saying that all the prophets looked to this day. Again his language nearly or completely forbids going beyond that period for its fulfillment.

Then he applied the Abrahamic promise to Christ and the blessings His church brings to the families of earth, And in thy seed shall all the families of earth be blessed. Genesis 12:3; Genesis 22:18; Genesis 26:4; Genesis 28:14.

(6) Acts 4:11. Rejection of the Chief Corner Stone.

There are several references to this as seen in this study. See III. #(11).

(7) Acts 4:25 quoting Psalms 28:1.

Who by the Holy Spirit, by the mouth of our father David, thy servant, did say, -Why did the Gentiles rage, and the peoples imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together, against the Lord, and against his anointed?-' Acts 4:25-26.

This speaks of all who stand opposed to God in rejecting the Messiah He sent into the world. The Psalm continues to show God's complete victory and their complete and eternal loss in this rejection. But it came as no surprise to God.

(8) Acts 7:37 quoting Deuteronomy 18:15-18, same as Acts 3:18-26. Please refer to section #5 of IV.

(9) Acts 8:28-40 quoting Isaiah 53:5-8.

Now the passage of the scripture which he was reading was this; He was led as a sheep to the slaughter; and as a lamb before his shearers is dumb. So he opened not his mouth: In his humiliation his judgment was taken away: His generation who shall declare? For his life is taken from the earth. And Philip. beginning from this scripture, preached unto him Jesus. Acts 8:32-35.

The key to this experience is Acts 8:35. Philip told the Eunuch plainly that the section from which he was reading referred to Jesus. This is a Suffering Servant section of Old Testament prophecy. If this part applies to Jesus the whole section does.

Again the significance of this prophecy and its God inspired interpretation can not be over emphasized. Either the Bible is man-made and therefore a hoax and should be banned and burned or else it is a book from God and all men had better buckle down and submit to its oracles. If God went to the extent of the cross (the predicted Messiah - the Suffering Servant died) it was for some great reason. To flout this message is to spit in God's face. There is no middle ground. If God predicted these things then fulfilled them all to the very letter, you had better be sure that when He predicted the Second Coming of Christ, it shall be as He said: When He predicted the great judgment morning, you can be sure He-'ll be on time. When you are subpoenaed to this court session it will be too late to seek a lawyer and a defense attorney. Extra time will not be granted to prepare the defense. When questioned, you too will be speechless. Matthew 22:12.

(10) Acts 9:22. Paul confounded the Jews?

How did Paul confound the Jews? Any one who admits Old Testament prophecy is in fact Messianic prophecy has no defense left. The life of Jesus so fulfills all that the prophets predicted the only escape left is to deny the prophecy is Messianic. This of course makes havoc of the Old Testament and hence of the whole Bible and ultimately of one's soul. That is a disastrous road to follow. But it is the road the Jews as a nation chose; this is one reason for rank atheism in their camp so much in our day. They destroyed the foundation for their faith.

(11) Acts 10:43.

Peter says it is a matter of concern. If you are concerned; its just a matter of checking the record. If you are not concerned, you will not be actually persuaded even if the rocks began to break open.

(12) Acts 13:22-23. Jesus son of David.

Matthew and Luke intentionally trace back the genealogy of Jesus to David to show He fulfills this prophecy. You can deny it if you will: but God has plainly shown it is so.

(13) Acts 13:33 quoting Psalms 2.

... as also it is written in the second Psalm; -thou art my Son, this day have I begotten thee.-'

While we may have applied this only to the birth of Christ, it is very obvious that God intended for men to see that this begotten extends over to and includes even the resurrection of Christ from the grave. Yea, verily, this is the important significance of the prophecy as interpreted by Paul. He then quotes Isaiah 55:3 but all the Messianic element of the chapter is applied here, even as we quote the first line of a song and imply all its message. See the last verse: It shall be unto Jehovah for a name for an everlasting sign that shall not be cut off. The sign of Christianity is once and for all the cross. Because Jesus died and rose again He has established a sign that shall not be cut off. Hence the emphasis Paul here makes concerning the resurrection citing this text is vindicated.

(14) Acts 13:35 quoting Psalms 16:10.

Then He quotes Psalms 16:10 even as Peter did in Acts 2:25-31. We need not comment further here; please see #3 of IV.

(15) Acts 13:41 quoting Habakkuk 1:5.

Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, if one declare it unto you.
To reject the resurrection of Christ is to reject everything - there is nothing further to say. But still they will be held accountable for their unbelief.

(16) Acts 13:47 quoting Isaiah 49:6.

For so has the Lord commanded us, saying; I have set thee for a light of the Gentiles, that you should be for salvation unto the uttermost part of the earth. Acts 13:47.

This is related to Isaiah 9:1-2; Isaiah 60:1, which is implied by Jesus in John 12:35-36; John 12:46. He is the light of the world. This is a very popular theme with the prophets. See Hebrews 1:1-2 and 2 Corinthians 4:4-6.

(17) Acts 15:15-18 quoting Amos 9:11-12.

And to this agree the words of the prophets; as it is written, after these things I will return, and I will build again the tabernacle of David, which is fallen; and I will build again the ruins thereof, and I will set it up: that the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who makes these things known from old. Acts 15:15-18.

The tabernacle is fallen. Here God plainly says He had predicted these things He has thus fulfilled. This would speak of the establishment of the church upon the foundation of Judaism which itself came into disrepute and obliteration a few years later when Titus with his Roman Legions marched against Jerusalem and destroyed it completely. But from among the rubble God raised up an impressive institution which has stood against the tests of time which opened its doors to the Gentiles hence it has spread to every corner of the earth since that day. The apostles and New Testament prophets saw clearly the fulfillment of this text; hence just a quoting of it was sufficient without comment to show that what God had predicted by Amos had been fulfilled by their lives and activities. They did not go beyond their day for the fulfillment of any word of the prophet.

(18) Acts 18:28. Paul confuted the Jews.

He powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ. What Scriptures? The scriptures the Jews accepted of course. What were these? The Old Testament prophets.
We-'ve heard them testify today with our own ears that these very prophets we use are the very ones they have used for millenniums. How did he powerfully confute the Jews? By quoting the prophets again and again and showing that Jesus fulfilled it all and this is the exact meaning of the writing they handled. This is that as Peter said at Pentecost. What the prophets said Jesus did.

(19) Acts 26:27. Do you believe the prophets?

If one believes the prophets he must believe that Jesus is the Christ. If Jesus is the Christ then Paul has successfully vindicated himself of all charges brought against him. The clarity and certainty of the matter must here be emphasized. If you want to believe, all you have to do is examine the records and check the life of Christ. The noble ones (Acts 17:11) do, unto eternal life. The ignoble ones don-'t, unto their eternal destruction.

(20) Acts 28:23. Persuading them all day long.

They were persuaded when they listened to Paul. They are persuaded even today when they listen to Moses and the prophets and see how Jesus fulfills it all.

(21) Acts 28:25-27 quoting Isaiah 6:9-10.

See Matthew 13:14-15; #Matthew 13:9 of III where we commented on this section.

The last prophecy of Acts is pathetic. God knew from of Old that blind people in unbelief would not pay attention, hence the quotation of Isaiah 6:9. But look at what a great expense they turn from the prophets. And I should heal them. To neglect them is to neglect the only healing balm from Gilead. Jeremiah 8:22.

The prophets in the Epistles.

Romans.

Introductory remarks from the Old Testament.

The first use of the Old Testament by Paul in Romans is Romans 3:10-18 which is a series of quotes but they are not necessarily Messianic so we will not quote or comment on them. We will just acknowledge their locations:

1) Psalms 14:1

5) Psalms 14:7

2) Psalms 53:1

6) Isaiah 59:7

3) Psalms 5:9

7) Psalms 36:7

4) Psalms 140:3

This section Paul uses to show all men are under sin. Then in Chapter Romans 4:7-8 again he quotes the prophets (Psalms 32:1) to get a person to desire relief from the guilt of sin. Then he speaks of the victorious suffering of the saints in Romans 8:36 as he quotes Psa. 94:32.

In chapter Romans 9:25-30 quoting Hosea 2:23; Hosea 1:10.

As he said also in Hosea, -I will call that my people, which was not my people; and her beloved, that was not beloved, and it shall be, that in the place where it was said unto them, ye are not my people. There shall they be called sons of the living God.-' Romans 9:25-26.

His first real use of Messianic prophecy is Hosea 2:23; Hosea 1:10. Here a little understanding of the prophet Hosea is required to get the full implication of what Paul is driving at. Hosea's wife turned from faithfulness to whoredom and ended up as a destitute slave. In mercy Hosea bought her and as a slave she had to obey orders which she transgressed as a free woman. When she obeyed he re-established her in her role as a mother of his family. The illegitimate children were also accepted into the family. What Hosea did to his wife, God sought to do for adulterous Israel in Hosea's day. But here Paul is truly pointing out that there is a third dialogue going along with this drama at the same time. The third level of this discourse is here applied by Paul to the Messiah: He drew us back and adopted us into His family. Now we are sons of God because in Christ we have been bought from the slavery of sin and now we obey orders of God which we hadn-'t obeyed before so He adopts us into His family and calls us by His name. By His mercy and sacrifice, family unity and respect has been re-established.

Hosea's second child's name is Lo-rahamah; it means unpitied. The name of his third child is Lo-ammi; it means not my people. But in both cases he elided the Lo and the meaning changed to pitied and my people respectfully. So also in the family of God the unpitied through the Messiah is pitied and the not my people are sons of the living God! Behold what manner of love of father has been bestowed upon us that we might be called children of God. 1 John 3:1.

In Romans 9:27 Paul quotes Isaiah 10:22.

And Isaiah cried concerning Israel, -If the number of the children of Israel be as the sand of the sea, it is the remnant that will be saved!-' Romans 9:27.

There are other places which state it is a remnant of Israel which was predicted by the prophets which would be saved. This remnant we definitely believe is the remnant or group which would obey the Messiah. He then quoted Isaiah 1:9 in Romans 9:29 which shows us it was a very small remnant which was to be saved. God has made broader preparations than what people take advantage of; so if they are not saved, it is not God's fault.

He closes the chapter (Romans 9:33) with a quotation which we have seen before, Isaiah 28:16. Matthew 21:42; #Matthew 21:11 of III.

In Zion, the city of the great King, a stone: strong, safe, secure, and immovable. A stone of stumbling because the Jewish leaders stumbled over it. They did not recognize in Jesus their Messiah even though God went to the end of the world to make it so very plain and obvious. He is the rock of offense because so many of His kinsmen have been offended in Him since the day He started preaching. But the believer shall not be put to shame, yea, verily, He shall fully and readily be saved through the exalted chief corner stone.

Then in Romans 10:13 quoting Joel 2:32.

Paul quotes a part of the section of Joel 2:32 which Peter quoted more extensively on the day of Pentecost when the church was established. Please note the comments there. Acts 2:16. See #2 of IV.

Romans 10:15 quoting Isaiah 52:7.

... even as it is written, -How beautiful are the feet of them that bring glad tidings of good things!-' Romans 10:15.

Romans 10:16 quoting Isaiah 55:1.

For Isaiah said; -Lord who has believed our report.-' Romans 10:16.

Romans 10:18 quoting Psalms 19:4.

Their sound went out into all the earth, and their words unto the ends of the world. Romans 10:18.

Romans 10:19 quoting Deuteronomy 32:21.

First Moses said, -I will provoke you to jealousy with that which is no nation, with a nation void of understanding will I anger you!-' Romans 10:19.

Romans 10:20 quoting Isaiah 65:1.

And Isaiah is very bold, and said, -I was found of them that sought me not; I became manifest unto them that asked not of me.-' Romans 10:20.

Romans 10:21 quoting Isaiah 65:2.

But as to Israel he said, -all day long did I spread out my hand unto a disobedient and gainsaying people.-' Romans 10:21.

In sections F - K Paul quotes from the prophets as Luke did at the close of the book of Acts to show how God had spoken beforehand how people would refuse Him even if He told them thousands of years ahead of time, and then fulfilled it all in the death of His Son. Here he is saying, Men don-'t care; men are intentionally blind. They don-'t want to be helped. Any that want help, healing or deliverance will turn to me and receive it. But the rest will not turn to me with the heart no matter what I do. If I break the rocks and scare them they tremble a few days; but for the most part they are unchanged. But in the process heaven is being peopled. All who desire may enter in. If they don-'t desire, I-'ll not force them; if they choose to rebel, if they choose the wrong road I-'ll allow them, but it is for all eternity; and the choice is theirs. Woe be unto their sin sick souls as Jeremiah said, A wonderful and horrible thing is come to pass in the land: the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so; and what will you do in the end thereof? Jeremiah 5:30.

Romans 11:8-9 quotes Isaiah 29:10; Deuteronomy 29:4; Psalms 69:22.

And David said, -Let their table be a snare, and a trap, and a stumbling block, and a recompense unto them: let their eyes be darkened, that they may not see, and bow thou down their back always.-' Romans 11:9-10.

All of this is a continuation of what we have in the last of chapter 10. Turning a deaf ear to God will one day bring its just reward.

Romans 11:26 quotes Isaiah 59:20.

And so all Israel shall be saved: even as it is written, -there shall come out of Zion the deliverer; He shall turn away ungodliness from Jacob: and this is my covenant unto them, when I shall take away their sins.-' Romans 11:26-27.

This section is quite similar to Joel 2:28 ff, which Peter quoted on Pentecost and it is quite similar to Isaiah 61:1 ff which Jesus quoted as He entered His ministry. Here the emphasis is upon the Messianic entry into Zion with salvation from sin as in Zechariah 9:9. Behold your King comes unto you. having salvation. He who has ears to hear let him hear. God has spoken plainly enough. If it had been political salvation they would have heard Him - but salvation from sin is disinteresting to Jew and Greek alike. But that is not God's fault. He knows it is the real and vital and imperative need of man, so He has provided it.

Romans 14:11 quotes Isaiah 45:23.

For it is written, -As I live, saith the Lord, to me every knee shall bow, and every tongue shall confess to God.-' Romans 14:11.

God is not mocked. God will call all mankind into judgment. The Holy Spirit convicts men in respect of sin and righteousness and judgment. Of sin - I have sinned; of righteousness - Jesus is righteous, in Him is no guile; of judgment because the devil is judged. His Kingdom is fallen and all who throw in their lot with him are fallen too. This could refer to the Great Judgment Day at the close of earth's history. It doesn-'t have to; but it may; if it does we must acknowledge that it is the first and only prophecy so far in the New Testament which is applied to anything beyond the age of the apostles. It really makes better sense in the context not to extend this to the end of the world's judgment; but we acknowledge it may. It will come up again in Philippians 2:10 where Paul makes a looser quote of it or states the whole idea more clearly and emphatically through the spirit of prophecy and inspiration given to him irrespective of what is meant in Isaiah 45:23 or Romans 14:11.

Romans 14:3 quotes Psalms 69:9.

For Christ also pleased not himself; but as it is written; the reproaches of them that reproach thee fell upon me. Romans 15:3.

Many have been abused, mocked, chided and killed because of faith in Christ. But this is nothing more than what happened to Jesus. In the end God vindicated Him and in the end He will vindicate all who have trusted in Him.

Romans 15:9-12 quotes Psalms 18:49; 2 Samuel 22:50; Deuteronomy 32:43; Psalms 117:1; Isaiah 11:1; Isaiah 11:10.

And that the Gentiles might glorify God for His mercy; as it is written, -therefore will I give praise unto thee among Gentiles, and sing unto thy name! And again he said; rejoice, ye Gentiles, with the people. And again; praise the Lord, ye Gentiles; and let all the peoples praise him. And again Isaiah said; there shall be the root of Jesse, and he that ariseth to rule over the Gentiles; on him shall the Gentiles hope.-' Romans 15:9-12.

In each of these prophecies Paul is plainly showing that it was manifestly predicted by the prophets that the Messiah would open the door of salvation to the Gentiles. Paul was an apostle to the Gentiles. Yes! But it was no new thing; in fact it was not his idea; it was his commission. See Acts 26:17-19. But here Paul resorts to the prophets to vindicate himself and his mission and his ministry and to hold out the gospel of hope to the Gentiles at Rome. This is as God planned and predicted.

Romans 15:21 quotes Isaiah 52:15.

But as it is written; they shall see, to whom no tidings of him came, and they who have not heard shall understand. Romans 15:21.

Paul continues to emphasize the same things discussed earlier.

I Corinthians.

1 Corinthians 1:19 quotes Isaiah 29:14.

For it is written; -I will destroy the wisdom of the wise, and the discernment of the discerning will I bring to nought.-' 1 Corinthians 1:19. This prophecy leads up to a description of the ministry of the Messiah. Later when John's servants came asking Jesus for a sign He quoted this Messianic prophecy and told them they were seeing it fulfilled every day as they watched Him work. Here Paul is quoting this leading thought which shows the hardness of men's hearts. They see God working before their very eyes and fail to believe. Woe unto those who make wisdom their God and reason and intellect their only Lord. God easily destroys the wisdom of the wisest men with His foolishness or less complicated act. How shall we stand against Him in His strength?

1 Corinthians 2:9 quotes Isaiah 64:4.

But as it is written, -things which eye saw not, and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love him.-' 1 Corinthians 2:9.

God saves blessings untold to those who walk by faith and in patience all the days of their life wait to the day when God will exalt them. 1 Peter 5:5-6.

1 Corinthians 15:27 quoting Psalms 8:6.

For he put all things in subjection under his feet. But when he said, -All things are put in subjection,-' it is evident that he is excepted who did subject all things unto him. 1 Corinthians 15:27.

Through the spirit of prophecy in him it appears that Paul is amplifying this prophecy beyond what we can see in the text so that it then included something beyond his and our day. It goes clear to the conclusion of the history of the world itself. So here is a first definite or second possible reference we have found which is applied to Christian eschatology.

1 Corinthians 15:54 quotes Isaiah 25:8; Hosea 13:14.

But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written; -Death is swallowed up in victory! O death, where is thy victory, O death where is thy sting?-' 1 Corinthians 15:54-55.

This, again, could as in Isaiah's text, all be applied to our being made alive in Christ, though we were dead because of our trespasses and sins. But here Paul applies it to something beyond us in time, The context fairly demands it. So here we have either the second definite or maybe a third Old Testament prophecy quoted and applied to a day way on the other side of the apostles. It speaks of the consummation of the Christian's life and victory in Jesus Christ.

Here in Hosea 13:14 is a third definite or possible fourth Old Testament prophecy applied by a New Testament writer to a day millenniums beyond his day, and is paralleled with what we have just seen in the 55th verse. Christ arose from the dead. We will be raised to reign with Him when the fullness of time comes according to what God has alloted on His eternal calendar.

In all three cases the quotes are brief and no elaborate system is built of the text by the New Testament writer. Just a casual mention of victory itself is enough.

II Corinthians.

2 Corinthians 6:2 quotes Isaiah 49:8.

For he said, -at an acceptable time I hearkened unto you, and in a day of salvation did I succor thee.-' 2 Corinthians 6:2.

Paul applies this to the urgency of the present hour. Sinful man ought not keep God waiting. He may too soon run out of time with no recourse left to him.

2 Corinthians 6:16 quotes Leviticus 26:12.

I will walk among you; Exodus 29:45, I will dwell among them; Exodus 29:45, I will dwell among them; Ezekiel 37:27, My tabernacle shall be among them; Jeremiah 31:1 I shall be God to all the families of Israel and they shall be my people. Isaiah 52:11, touch no unclean thing. Hosea 1:10, Ye are the people of the living God. Isaiah 43:6, Bring my daughters from the ends of the earth. There are also many other such quotes which could be applied to this section. But the meaning is clear: under the Messiah God would have new, closer affiliation with His people. Jeremiah 31:31-33 is a more full aspect of this prophetic oracle.

2 Corinthians 8:15 quoting Exodus 16:18.

As it is written, -He that gathered much had nothing over; and he that gathered little had no lack.-' 2 Corinthians 8:15.

God has always sought a measure of equality among His people. We are brothers together. The advancement of Christ's Kingdom anywhere in the world is my particular gain and advantage. We need to see and realize this. Also see Matthew 19:29.

2 Corinthians 9:9 quoting Psalms 112:9.

As it is written, -He has scattered abroad, He has given to the poor; His righteousness abides forever.-' 2 Corinthians 9:9.

God watches over His children. In all His righteous goodness He waits an opportunity to bless His Saints.

2 Corinthians 10:17 quotes Jeremiah 9:24.

But he that glories, let him glory in the Lord. 2 Corinthians 10:17.

This is the same as II Cor. 1:31. We do not exalt in men. Men fail us. Jesus is exonerated. We trust in and praise Him. We do not call ourselves after the names of the reformers. We call ourselves by Jesus-' name. We glory in the Lord. See also Galatians 6:16, Isaiah 62:2; Isaiah 65:15. We go by the name he gave us. It is His church; He died for it. It is Christ's church: we are Christians with no aliases.

Galatians.

Galatians 3:8 quotes Genesis 12:3.

In thee shall all the nations be blessed. Galatians 3:8.

This is definitely Messianic. Abraham's seed is Christ, (see Galatians 3:16) the seed of woman, the saviour of men. See Genesis 3:15 and Genesis 17:8. Through Him all the families of the earth are blessed.

Galatians 3:13 quotes Deuteronomy 21:23.

For it is written, -cursed is everyone that hangeth on a tree.-' Galatians 3:13.

Jesus tasted of ignominy to cleanse us from sin. All our sins were cast upon Him. The Lord has laid on Him the iniquity of us all. Isaiah 53:6.

Galatians 4:4 quotes Genesis 3:15.

But when the fullness of time came, God sent forth His Son, born of a woman, born under Law. Galatians 4:4.

The oldest prophecy of the Bible speaks of the ultimate victory of Christ, The seed of woman, over satan and all his seed (cohorts).

Galatians 4:27 quotes Isaiah 54:1.

For it is written, -Rejoice, thou barren that beareth not; break forth and cry, thou that travailest not: for more are the children of the desolate than of her that hath the husband.-' Galatians 4:27.

Jesus Himself had no children. This was a disgrace to a Jew. But through the Word of God and the New Birth untold millions have been born into the family of the faith so that in actuality Jesus has a greater posterity than any other man of the history of the world. And it is a perfected family which shall stand for all eternity. He is proud of His family. He gladly shares His inheritance together with them. Romans 8:16-17. He fully accomplished His purpose.

Ephesians.

Ephesians 4:8 quotes Psalms 68:18.

Wherefore he said, -when he ascended on high, he led captivity captive, and gave gifts unto men.-' Ephesians 4:8.

This speaks of the conquest of the Messiah, He shall make conquest in the Name of God. He shall establish the rule of God in the hearts of men. He shall succeed. His conquest shall not be small. He shall fully realize His purpose.

Ephesians 5:14 quotes Jeremiah 1:12.

Wherefore he said, -awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.-' Ephesians 5:14.

The sleeping almond was the first plant to blossom from the long winter sleep. It was first to show life from what appeared to be dead, so see Isaiah 60:1; Isaiah 66:24.

Philippians.

Colossians.

I & II Thessalonians.

I & II Timothy.

10.

Titus.

11.

Philemon.

It is an amazing thing to me that in these eight epistles Paul does not make direct use of the prophets at all. Certainly it is a break from what he did in Romans and Corinthians and from what we find in Acts. These are addressed to Gentiles and those more unacquainted with the Old Testament, hence we assume he made less use of the prophets.

12.

Hebrews.

Hebrews 1:1.

God, having of olden time spoken unto the fathers in the prophets by divers portions in divers manners. Hebrews 1:1.

Immediately the writer speaks of the work of the prophets as occupying a prominent part in the program of God and His plan for the history of man on the earth.

Hebrews 1:5 quoting Psalms 2:7.

For unto which of the angels said he at any time, -you are my son, this day have I begotten thee?-' Hebrews 1:5.

This, as interpreted by Paul in Acts 13:33, refers to or was fulfilled by the resurrection of Christ. Here it seems to speak of His office or position.

Hebrews 1:5 quotes 2 Samuel 7:14.

And again, -I will be to him a father, and he shall be to me a son.-' Hebrews 1:5.

The son of David was to sit on his throne forever. So though the next text speaks of Solomon in particular it has also some prophetical implications because David's spiritual son was to reign and complete all that David started and dreamed of in expanding the borders of the kingdom of God and securing peace and prosperity for the people of God.

Hebrews 1:6 quoting Deuteronomy 32:43, Psalms 97:7.

And when he again bringeth in the first born into the world he saith, -and let all the angels of God worship him.-' Hebrews 1:6.

There are many prophetic utterances relating to the divine nature of the Messiah. Here, this utterance, with the command for angels to worship Him, reveals that He is more than lofty, more than prophet, He is worthy of worship - only God is worthy of worship. Hence He is divine. All this was told beforehand by the prophets.

Hebrews 1:7 quotes Psalms 104:4.

And of the angels he saith, -who makes his angels winds, and his ministers a flame of fire,-' Hebrews 1:7.

He lays a foundation for the following verse which completes the contrast.

Hebrews 1:8 quotes Psalms 45:7.

But of the son he said, -thy throne O God, is for ever and ever; and the sceptre of righteousness is the sceptre of thy Kingdom.-' Hebrews 1:8.

This is a Messianic Psalm pointing out His lofty position, person, and attributes.

Hebrews 1:10-12 quotes Psalms 102:25.

You, Lord, in the beginning did lay the foundation of the earth, and the heavens are the works of thy hands; they shall perish; but you continue; and they all shall wax old as does a garment, and as a mantle shall you roll them up, as a garment, and they shall be changed: but thou are the same, and thy years shall not fail. Hebrews 1:10-12.

The prophets by prophetic vision looked back into the ancient past instead of the distant future and saw the Messianic position in the act of creation. All that is made is the work of His hands. Here stress is laid on His lofty position again.

Hebrews 1:13 quotes Psalms 110:1.

But of which of the angels has he said at any time, -Sit thou on my right hand, till I make thine enemies the footstool of thy feet?-' Hebrews 1:13.

The obvious answer to the question of the verse is, None; He never did. But He did to His Son, the Messiah, hence, He is greater than any or all of the angels.

Hebrews 2:6-8 quoting Psalms 8:4.

But one has somewhere testified, saying, -What is man, that you are mindful of him? or the son of man, that thou visitest him? You made him a little lower than the angels; you crowned him with glory and honor, and did set him over the works of your hands; you did put all things in subjection under his feet!-' Hebrews 2:6-8.

Here a description of the nature of man is used as a foundation of a contrast depicting the divine nature of the Messiah.

Hebrews 2:12 quoting Psalms 22:22.

Saying, I will declare your name unto my brethren, in the midst of the congregation will I sing praise. Hebrews 2:12.

This is accomplished in the church. Jesus is our elder brother. We are joint heirs with Him. Romans 8:16-17.

Hebrews 2:13 quoting Psalms 22:8.

I will put my trust in Him. Jesus did this. In fact they chided Him on the cross with these very words. Matthew 27:43.

Hebrews 2:13 quoting Isaiah 8:17.

Behold, I and the children God has given me. Hebrews 2:13.

The same kind of thing we spoke of earlier; though He had no natural children He did have numerous spiritual children.

Hebrews 3:7-11 quoting Psalms 95:7.

Harden not your hearts as in the day of provocation.. As I sware in my wrath, they shall not enter into my rest. Hebrews 3:7-11.

The writer works with this scripture through the rest of the chapter and on into the middle of the next and he culminates it in Hebrews 4:9 with the words, There remains therefore a sabbath rest for the people of God. This is now the fourth example and may be the fifth we have found where a New Testament writer may have gone beyond his day for the fulfillment of prophecy of which he is dealing. This may speak of our eternal abode with God.

Hebrews 5:5 quoting Psalms 2:7.

... This day have I begotten thee.

As we have seen earlier in Isaiah 1:5 and once again this time the verse is applied to His office and how He got into it.

Hebrews 5:6 quoting Psalms 110:4.

As he said also in another place; -thou are a priest forever after the order of Melchizedek.-' Hebrews 5:6.

This also speaks of the dignity of His office and again in Hebrews 7:17; Hebrews 7:21. It is much higher and filled with more dignity than that of Aaron.

Hebrews 8:5 quoting Exodus 25:40.

Even as Moses is warned of God when he is about to make the tabernacle: for -See,-' saith he, -that you make all things according to the pattern that was shown thee in the mount.-' Hebrews 8:5.

This calls to mind how the tabernacle of God was to be built. We also expect in establishing the church to see everything built according to the pattern. We must be careful how we build. 1 Corinthians 3:12-14. Those building with wood, hay and stubble had their works burned up; they suffered the loss of their lifetime of labor. Those building with silver, gold and precious stone endured the testing of fire and were eternally blessed. If we build according to the pattern we will be eternally blessed. If we pay no attention to the pattern and build according to the dictates of men we will suffer eternal loss of reward.

Hebrews 8:8-12 quoting Jeremiah 31:31 ff.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them forth out of the land of Egypt; for they continued not in my covenant, and I regarded them not, saith the Lord for this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and on their heart also will I write them: and I will be to them a God, and they shall be to me a people: and they shall not teach every man his fellow-citizen, and every man his brother saying, know the Lord: For all shall know me, from the least to the greatest of them. For I will be merciful to their iniquities, and their sins will I remember no more. Hebrews 8:8-12.

This is one of the most extensive quotations of the O. T. prophets. It is one of the two extensive Messianic prophecies we find from the pen of Jeremiah. Its meaning is very clear.
The only thing some people miss is why Christians don-'t teach every man, know the Lord. The Jews had to do this because they were born Jews and had to learn of their faith later. But a Christian becomes a Christian only after he knows the Lord. He is not born a Christian, he becomes a Christian by choice. Once becoming a Christian then it is not necessary to teach him to know the Lord because this is the very knowledge he has learned which caused him to become a Christian. But the only application the writer makes here is the new covenant, which replaces the old covenant. This fact could have been as well established by Jeremiah's other extensive Messianic prophecy too. See Ch. 3 of Jeremiah.

Hebrews 10:5-7 quoting Psalms 40:6.

Wherefore when he came into the world, he said, -Sacrifices and offerings thou wouldst not, but a body did you prepare for me; in whole burnt offerings as sacrifices for sin you had no pleasure:-' then said I, -Lo, I am come (in the roll of a book it is written of me), to do thy will, O, God.-' Hebrews 10:5-7.

This is applied to the incarnation of the Messiah which led the way to the sacrifice for sin which He made. Again the writer concludes from the text that there is a new sacrifice or a new covenant separate from Judaism.

Hebrews 10:16 quoting Jeremiah 31:33 f.

Going back to Jeremiah, having established the idea of a new covenant, he wants to emphasize the thorough, extensive forgiveness from sin we have through the blood of Jesus. Ours is a much better covenant! See Q above.

Hebrews 10:37-38 quoting Habakkuk 2:3-4.

For yet a very little while, He that commeth shall come, and shall not tarry. But my righteous ones shall live by faith. Hebrews 10:37-38.

Some would quickly conclude that this is applied to the Second Coming of Christ. But Habakkuk spoke of a judgment and we believe as Jesus spoke of the destruction of Jerusalem in His Olivet discourse He spoke of His coming in judgment. That came just seven years after this epistle was written and is probably closer to the context. The righteous living here would be the Christians who escaped this destruction because they believed the warnings of Christ and left before Jerusalem fell. But though it is doubtful, in passing we will say that this admits the interpretation of the Second Coming of Christ if we ignore the context and the people addressed in the epistle and their living situation.

Hebrews 12:5 quoting Proverbs 3:11.

My son, regard not lightly the chastening of the Lord, nor faint when you are reproved of him; for whom the Lord loves he chasteneth, and scourgeth every son whom he receiveth. Hebrews 12:5-6.

Here the family father is paralleled with the heavenly Father in His roll of dealing with Christians as His children to perfect them.

Hebrews 12:22-24. You have come to Zion.

But you are come
1.

unto Mount Zion, and

unto the city of the living God,

the heavenly Jerusalem, and

to innumerable hosts of angels,

to the general assembly and

the church of the First born

who are enrolled in heaven, and

to God the Judge of all, and

to the Spirits of just men made perfect, and

10.

to Jesus the mediator of a New Covenant, and

11.

to the blood of sprinkling that speaks better than that of Abel.

The significance of Zion in Isaiah 2:1-4 is so very important in rightly interpreting that section of Messianic prophecy. But in this contrast the Hebrew writer is making between the Church of Christ and the religion of the Jews (see Hebrews 12:18-24) it can not be mistaken. The church is the Zion of which the prophets spoke. This whole list of titles in fact are titles used by the prophets in describing the utopia which the Jews looked forward to which would be established by their Messiah. Look how Zion is used in these Messianic sections: Isaiah 28:16; Behold I lay in Zion a Foundation Stone. Isaiah 35:10; Come with singing into Zion. Isaiah 40:9; Oh, thou that bringest tidings to Zion. Isaiah 52:7; That says to Zion, -Behold thy God reigns.-' Zechariah 2:10; Rejoice oh daughter of Zion. Zechariah 9:9; Zion - thy King comes. Here the Hebrew writer is claiming they all speak of the Christian Church. He is doing like Peter did in 1 Peter 2:9. All those titles were used exclusively of the Jews in their special relationship to God because of their being a chosen people. But Peter applies them all to the Christians. They have taken the place of the Jews who fell because of rebellion and refusal to accept their Messiah when He came. But those who accepted Him take on these significant titles and receive these special privileges no matter what their national background may be. Paul did the same thing in Galatians 6:16 where he called the Christians the Israel of God, irrespective of national descent or race. So here the Hebrew writer is doing the same thing except his list is fuller and more complete.

We come to Jesus by way of Mount Zion because the church was established there and the law went forth from there. (see Isaiah 2:1-4).

We come to the city of the living God, because he is perfecting us unto his city. Our citizenship in heaven. Philippians 3:20. Heaven is a prepared place for the prepared people. We are prepared for it by the sacrifice of Christ. 1 Corinthians 1:30.

We come to Heavenly Jerusalem. This is not a new idea; it is a further description of the last statement. We are in the eternal kingdom of our Lord and Saviour Jesus Christ. At death we do not enter into a new kingdom. We cross the threshold into a fuller realization of this present kingdom.

To hosts of angels. All we need to do is reflect on the material the author has just presented and we will see that this clause is applicable to the church today also. We do not have to go beyond our day to see its fulfillment. In chapter 11, the author speaks of the saints in God's Hall of Fame. Then verses 1 and 2 of the next chapter are a conclusion of that chapter and should not be divided from it. Seeing we are encompassed by such a cloud of witnesses. We are on the field; the ball is in our hand right now. Eyes are focused on us. Let's do our best. These I believe are angelic eyes as well as eyes of Old Testament saints plus New Testament saints who have finished their course. As Elijah requested, Lord open his eyes, then he saw the mountains filled with horses and chariots of fire. We in the church of Christ are also come to innumerable hosts of angels. See 2 Kings 6:17.

The general assembly. This is a general name for the church rather than something specific. It is the gathering together of those who belong to Jesus. We are called out from the world to serve Christ.

The church of the First Born. This is much more specific, the word church here connotes the same things as assembly did in the last clause. The First Born here would speak first of all of Jesus Christ, The First-born from the dead, Revelation 1:15. It is His Church, see Matthew 16:18. We come to His church. But I believe this term is extended to all those twice born ones over whom the power of the second death has no influence. It is powerless over them because they were spiritually born again or born-first - prior to the finality of death hence they too are first-born. The church is comprised of those born again from the dead or first-born ones.

Enrolled in Heaven (see Luke 10:20 and Revelation 20:15) A Christian is now ready if he remains faithful, Revelation 3:5. (See Malachi 3:16; Daniel 12:1; and Psalms 69:28)

We come to God - we are unshamed. Colossians 1:22, we are presented without blemish and faultness. We have no fear of judgment because of what Christ has done for us.

Spirits of just men made perfect. Just men, because of the sacrifice of Christ. We are justified by the blood of His cross, Romans 5:1. We are made perfect because we have a perfect saviour, a perfect sacrifice, a perfect high priest, a perfect new covenant and a perfect word of God to instruct us. God sees us not as we are but as we can be through Christ. God sees us not as we are, but just as we look through a telescope to see distant stars, so God looks through the telescope of Jesus Christ Himself and sees us perfected. (see 1 Corinthians 1:30).

10.

To Jesus the mediator of a new covenant. This absolutely identifies this as the present Church of Christ rather than some future millennium. (see Matthew 26:26) Jeremiah spoke graphically of this new covenant; Jeremiah 31:31 ff and Jeremiah 3:14-18. This is the new testament or new covenant of our Lord and Saviour Jesus Christ. If this speaks of the church and it most certainly does, and if Numbers 5:6 do too, and they do, and so does #11; then all the rest of them do too! This whole business speaks of the church as having taken on the significant titles of Judaism, So what the prophets foretold as a glorious future for the Jews is fulfilled by us who are called by the name of Christ. The prophet's glorious day or better day is realized in the church of Christ today!

11.

The blood. of Abel. Most commentators want to apply this to Abel's blood; but we believe it speaks of the blood of his sacrifice which was accepted while his brother's was rejected. It was accepted because it was offered in faith and obedience. But he didn-'t realize that God looked forward to the blood of Christ to forgive him because Hebrews 10:4 tells us the blood of bulls and goats couldn-'t take away sin. So ours is a better sacrifice because it doesn-'t look through and on into another era and age, ours is efficacious because of itself. Abel's was efficacious because of a perfect sacrifice made later. Ours then is better than Abel'S.

Jesus is the long awaited Messiah of the Jews. He is deliverer to those who follow Him. His own people rejected him. John 1:11; so He made those to become His people who were outside the chosen circle. He brought them in and at the same time cast those who were inside by election out. So now those who were not Jews are the real Jews and the real Jews are not Jews really. So the Jewish Messiah makes Messianic Jews. But these Messianic Jews are not those many people expected them to be.

So in a graft the foreign wood becomes the genuine fruit bearer while the real tree is cut away to make room for it. So has God done with His church. How thankful we are, unworthy as we are, to be grafted into the vine of Christ that we might bear much fruit. John 15:5.

Hebrews 12:26 quoting Haggai 2:6.

... Yet once more will I make to tremble not the earth only, but also the heaven. Hebrews 12:26.

The shaking here would apply first to Judaism and then to anything else which does not find itself anchored in Jesus and the kingdom He is establishing in the hearts of men. As Daniel says, it shall stand forever. Daniel 2:44. It is eternal. It can not be shaken. So the context is clear. They, the Hebrew Christians, should not drag their feet in changing from the old and decaying covenant to another of great glory; from one kingdom to another. But they should make the transition quickly while they yet have opportunity. It is a wise and very profitable thing to do.

Hebrews 13:6 quoting Psalms 118:6.

... The Lord is my helper; I will not fear; what shall man do unto me? Hebrews 13:6.

We have nothing in this world or of this world to fear. God is for us. Who can be against us. To die is to enter directly into heavenly bliss; to live is to serve Jesus and fulfill plans God laid so very long ago. We can-'t miss unless we reject the very thing that impressed the prophets so.

13.

James. He does not make direct use of O.T. prophecy as such.

14.

I Peter.

1 Peter 1:10-12. Prophets spoke of the grace we have.

Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: searching what time or what manner of time the spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. To whom it was revealed, that not unto themselves, but to you, did they minister these things.. 1 Peter 1:10-12.

Peter emphasizes that the prophets ministered not to themselves but unto us in the Christian faith. We have revealed through the preached gospel the epitome of what the prophets spoke.

1 Peter 1:24 quoting Isaiah 40:6.

The word of the Lord abides forever. 1 Peter 1:24-25.

What word of the Lord? The gospel Peter preached; the gospel of which the prophets spoke in grand detail.

1 Peter 2:6-8 quoting Isaiah 28:14-16, Psalms 118:22, etc. See Matthew 21:42; #Matthew 21:11 of III.

Jesus, the Chief corner stone was rejected by the builders. They stumbled over it not seeing its beauty, value or worth; but God exalted it to the position of being the Chief corner stone, the very most important part of the building in Jewish architecture.

15.

II Peter.

16.

I John.

17.

II John.

18.

Ill John.

These also do not make direct quotes from O.T. prophets.
This makes a total of 14 short epistles which do not use the O.T. prophets.

19.

Jude.

Jude 1:14 And to these also Enoch, the seventh from Adam, prophecied saying, -Behold, the Lord came with ten thousands of his holy ones. -'

This is not found anywhere in the Old Testament.

It seems to be a quote from the Apocrypha. Jude 1:14 speaks of the Second Coming of Christ. But we know this is not an Old Testament prophecy. Without passing sentence on its validity either way we are just plainly stating a fact that it is not an O.T. prophecy as we have it. But the Old Testament as we have it is the only Old Testament we have. So this verse does not contribute directly to our discussion.

VI.

Old Testament Prophets in Revelation.

Revelation.

While John quotes extensively from Jewish history and thought, he does not quote any Old Testament prophet directly and amplify it or apply it to any future message he has to deliver. This is an amazing thing. If Premillennialists followed his example the whole idea of premillennialism would fall crumbling and broken to the ground. They claim their authority from the Bible and say we have to listen to them but they are not using the Bible as did Philip, Peter, Paul or John. When they quote an Old Testament prophet they do not apply it to anything the New Testament writers did. Why can they do something entirely different than the New Testament writers did and expect us, demand of us, that we accept their interpretation as the only canonized interpretation of eschatology?

VII.

What the New Testament writers did not do with the Old Testament prophets.

Can I understand the prophets? Jesus intended His disciples to. He called them foolish and slow to learn because of their ignorance of the prophets. Paul and Apollos powerfully confuted the Jews, proving from the prophets that Jesus was Christ. We ought also to be able to understand and use the prophets. The two on the way to Emmaus said, Did not our hearts burn within us as He opened unto us the scriptures? Luke 24:32. Any student of the prophets ought to be able to truly say this many times as he studies and comes to an understanding of the prophets. Their message carries the same impact today that it ever did. Why is there so much controversy about them? Because people try to make the prophets say what they want them to say, without paying any attention to how the New Testament writers used and applied them. But if we return to the method of interpretation the New Testament writers used and stand with a united voice declaring the same thing from the prophets they did, then the voice of controversy and confusion will be shattered and the prophets will be restored to their original position of import.

We find some literal application of the prophets applied by New Testament writers. But for the most part it was a figurative or spiritual interpretation. It was applied only to the Christ and His church as it was established and made conquest in the world. It was a very rare thing indeed for them to go beyond their own time. When they did the application was short and uninvolved. They very seldom paid close attention to details or sideline issues of the prophets. The general thrust of the prophecy was emphasized and being a final voice the issue was dropped. Never once did they give a word for word application of every thought raised by the prophet. We are left to assume that many times the prophetic oracle was robed in apocalyptic garb which spoke of the great significance of the occasion rather than a scientific, literal unfolding of the exact details spoken of, such as real stars falling or the moon dripping with blood.

They did not once quote an Old Testament prophet to apply his message to a millennial kingdom.

They did not once apply an elaborate prophetic test or system to anything beyond their own day.

Less than one percent of the time did they ever apply an Old Testament prophecy to any date beyond their own age.

They always applied the Old Testament prophet's message to their situation even it if did sound apocalyptic.

They never did say part of their text was part of what the prophets said, while the rest was to come millenniums later.

Not once do we ever find a series of Old Testament prophecies quoted in support of a second or third coming of Christ.

There are only four prophecies quoted in reference to any aspect of Christian eschatology. None of these are elaborate or extensive, and some are questionable.

Anyone can see that the New Testament writers employed what is called a spiritual interpretation to Old Testament prophets. What they did we must do. We are in the same age or dispensation as they were in; Now is the last hour. They did not feel they were taking all the glory from the prophets. Counterwise they emphasized the glory and splendor of the present kingdom especially in the mind of God. In this we do not deny the beautiful eschatology of the Christian faith; No, not at all! We believe there is a beautiful eternal heritage for every true believer. But we are saying it is vain and antiscriptural to turn to the Old Testament prophets to establish any long drawn-out doctrine concerning these ending things of the Christian faith. It is a misuse of the Old Testament. The inspired New Testament writers didn-'t do it. There is no living man who can give us a more clear interpretation of the Old Testament prophets than the New Testament inspired writers did. We don-'t have anything more dependable to rely on to guide us. To rely on tradition is a bankrupt, helpless, inexcusable method to follow. Rather we have a key. Let's use it; let's follow it. Let's be sure of the ground upon which we build our faith. How can we be wrong if we do not go beyond what the New Testament writers did?

Rather than taking all the glory and beauty out of eschatology just the opposite is accomplished. The real glory and beauty and significance of the present system is emphasized. What are we really involved in now? What does Christ think of His church? How is it compared to the world of Judaism? This is the outcome of a study of this nature. We do not reject the idea of a utopia. We maintain that once the utopia begins it is filled with more glory and splendor than the premillennialist speaks of for the millennium, but it is not something transitory; it is for all eternity. There is no need of a transitory kingdom between the Church age and eternity. In fact the Church is the eternal kingdom of our Lord and Saviour Jesus Christ. It goes right on through time into eternity without an interruption of 1,000 years delay of the millennial kingdom. That's why the New Testament writers speak of Christians as having citizenship in heaven, now! The transition is from earth to heaven. It is not delayed for 1,000 years in between. In a moment, in the twinkling of an eye we shall be changed. 1 Corinthians 15:52.

There are characteristic themes descriptive of the Messiah recurring in the prophets again and again such as:

That day - The latter day

The King

The light

The shoot or branch

Righteousness and/or peace

The highway

The water in a dry place

The stone

The kingdom

10.

Conquest

11.

Jehovah will come

12.

Singing and everlasting joy

13.

Vengeance of God

The New Testament writers apply all of these to Christ His first advent. The premillennialists want to reserve Numbers 2:9, Numbers 2:10, etc. to the second advent or to the future millennium; but there are no such reservations on the part of the New Testament writers at all. Actually by the time they finish there isn-'t anything left which is descriptive of a future utopia after the Christian era this side of eternal bliss of heaven itself. They applied almost everything to Christ of His conquering church.

The burden of Old Testament eschatology is the end of Judaism and the coming of the Messiah and the establishment of His kingdom in this world. The burden of the New Testament eschatology is the eternal bliss with perfection with God in heaven. The two are not the same. Old Testament and New Testament prophets did not see the same mountains as some interpreters report.

INTRODUCTION:

The personality of Isaiah

His name - Yesha-yahu (Heb.) meaning the salvation of Jehovah, comparable to Hezekiah, which means the strength of Jehovah; and to Zedekiah, meaning the righteousness of Jehovah. In this case the name is very appropriate since the salvation of Jehovah is the great theme of the book.

Parentage and family - son of Amoz, Isaiah 1:1; Isaiah 2:1; Isaiah 13:1. Isaiah has two sons whose names are connected with his prophetic office: Shear-jashub and Maher-shalal-hash-baz.

The date - he saw a vision concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah. Isaiah 1:1. He was very likely born some 35 or 40 years before the death of Uzziah, and perhaps lived for some time contemporaneous with Manasseh, son of Hezekiah, which would place him about 90 years of age at his death, living between the years 780-690 B.C.

His position - a Jew in good position dwelling in Jerusalem; a man who had familiar contact with Jewish kings, Ahaz and Hezekiah, Isaiah 7:3-16; Isaiah 37:21-35; Isaiah 39:3-8. Tribe of Judah.

He received his call early in life, probably about the age of 20. From 2 Chronicles 26:22; 2 Chronicles 32:32, it would seem that he was officially appointed historiographer, at the Hebrew court, during the reign of Jotham, and later during the reign of Hezekiah, for the book of Kings.

His name in office was that of prophet or preacher to both King and People.
It is not certain that we possess all of his prophecies, for the book as it comes down to us is fragmentary in character and appears to be a compilation. Recently discovered MSS have added nothing more.

His call - his first call is unrecorded which is the case of most of the prophets. A very solemn call is related in the 6th chapter, but this would not be the original one. He was probably 35 or 40 years old.

His prophetic career.

(1)

Began in the reign of Uzziah (Azariah), perhaps late in his reign. Uzziah was a leper at this time, 2 Kings 15:5. The first five Chapter s were likely produced at this time. Chapter Isaiah 6:1, his second call, either just before or after Uzziah's death - more likely after.

(2)

Chapter 6 is the only one of his extant writings that can be definitely assigned to the next 16 years; as a prophet he seems to be silent during the reign of Jotham.

(3)

Beginning with the reign of Ahaz (743 B.C.) there was a period of great prophetic activity.

From Isaiah 7:1 to Isaiah 10:4 the prophecies have a structural connection and unity of purpose which unite them in a single body, and belongs evidently to that portion of Ahaz's reign when he was engaged in war with Syria and the 10 northern tribes (Israel).

A prophecy in Isaiah 14:28-32 also belongs to the last year of Ahaz.

(4)

There are sufficient reasons for assigning to the reign of Hezekiah the entire series of prophecies following Isaiah 10:5 with exception of the above mentioned passage (Isaiah 14:28-32).

The contents of the prophecies tend to spread them out over the different periods of Hezekiah's reign and shows the activity of the prophet over its entire duration.

(5)

A portion of the prophecies contained in the book are thought by some to belong to Manasseh's reign, and Jewish tradition places his death under the reign of Manasseh.

His character.

(1)

He was bold, earnest, and unafraid; he lived under five different kings, only one of whom was religious and God-fearing; he was uncompromising, was no boot-licker or back-patter, Isaiah 7:13; Isaiah 38:1; he denounces in the strongest terms the injustice, oppression, covetousness, and sensuality of the people; Isaiah 1:10-23; Isaiah 2:11-17; Isaiah 3:9-15. He does not curry favor with the people, Isaiah 1:21, Isaiah 1:4, Isaiah 29:13; Isaiah 30:9.

(2)

He was tender and compassionate, Isaiah 22:4; Isaiah 15:5; Isaiah 16:9-11; Isaiah 21:3-4.

(3)

He delights in the victory and exaltation of the people and their admission into the final kingdom of the Messiah, Isaiah 2:2; Isaiah 11:10-12.

(4)

He is world-wide in his sympathy, yet is not so cosmopolitan as to be devoid of patriotism or to view with unconcern anything which affects the welfare of his country, city, or people.

He is indignant at Syria and Ephraim that plot against Judah; he is contemptuous of Sennacherib who comes to invade the borders of Judah, Isaiah 7:5-9; Isaiah 37:22.

He nurses a deep seated hostility against Babylon as the destroyer of the Holy City and ravager of the Holy Land, which shows itself in almost every section of the book, Isaiah 13:1-22; Isaiah 14:4-23; Isaiah 21:1-10.

He is sarcastic and satirical, Isaiah 3:16-24; Isaiah 7:4; Isaiah 44:12-17.

(5)

He is deeply reverent and spiritual; he has no use for the formal outward manifestations of religion, nothing is important but the inward spiritual life; temples are worthless, Isaiah 66:1; sacrifices are of no account, Isaiah 1:11-13; Isaiah 66:3; the observance of days are worthless, Isaiah 1:14; nothing has any value with God but real purity of heart and life, Isaiah 46:2.

His death - Tradition tells that Isaiah, during the reign of Manasseh, was placed between two planks and sawn asunder; it is possible that Paul was referring to the Prophet Isaiah in Hebrews 11:37.

II.

Historical background of Isaiah's prophecy.

He grew to manhood as a subject of the Judean kingdom, during the period of the two kingdoms known as Judah and Israel.

(1)

Israel was nearing the end of its existence.

(2)

Isaiah was about ten years old when the Assyrian Pul came against the land; liberty, however, was bought with ransom, 2 Kings 15:19.

(3)

Twenty years later, Tiglath-Pileser II, 745 B.C. - a coalition formed against him by kings of Syria and Palestine, under Rezin of Damascus.

(4)

Ahaz refused to enter this coalition, recognizing in both Syria and Israel enemies of his kingdom.

(5)

Whereon they attempted to coerce him or place on Judah's throne a king who would accept the Syrian policy.

(6)

Rezin of Damascus and Pekah of Samaria marched into Judah and inflicted severe defeats on Ahaz, 2 Chronicles 28:5-6, and went on to beseige Jerusalem, 2 Kings 16:5.

(7)

Ahaz then placed himself under the protection of Tiglath-Pileser, (Pul) declaring himself to be his servant. Tiglath-Pileser complied and marched a great army to Damascus; slew Rezin, defeated Pekah, and carried a large part of the Israelites into captivity. 2 Kings 15:29; 2 Kings 16:9; 1 Chronicles 5:26.

Ahaz thence reigned as vassal of the Assyrian Monarch.

(8)

In 724 B.C. Isaiah about 55 years old - Shalmaneser V determined to destroy the last vestige of Israelite independence, laid siege to Samaria for three years, but finally captured it in 722 just as Sargon took the throne from him.

(9)

Sargon claimed the glory and carried off nearly 30,000 prisoners.

(10)

Judah now has no independent neighbors. Only Ahaz's subservience to the Assyrian king put off the day of their doom. 2 Kings 16:10-18.

(11)

With the accession of Hezekiah, 727, Judah adopts a bolder policy. He rebels against the Assyrian king. 2 Kings 18:7. Isaiah aids him in this policy for he had always urged his countrymen not to be afraid of the Assyrians. Isaiah 10:24; Isaiah 37:6.

(12)

Isaiah counseled that no foreign alliance be made, but to depend on God who would protect his own people.

(13)

The king's other counselors, Shebnah and Eliakim, however, counseled an alliance with some great world power. The simple faith of the prophet was to them fanaticism and folly.

(14)

At this time there was only one possible rival to Assyria - Egypt - (Ethiopia).

(15)

Not known exactly the time when Assyria began to threaten Hezekiah with vengeance. Sargon made several expeditions into Syria (Isaiah 20:1) and even into Philistia and in one place calls himself the Conqueror of Judah.

(16)

It was not till Sennacherib had come to the throne in 704 that conquest of the rebellious Jews was actually taken in hand by the great monarch.

(17)

But the danger had shadowed the land all thru Hezekiah's reign. Now, as it became more imminent, the counsellors of the Anti-religious party prevail. Ambassadors go to Egypt. Isaiah 30:2-4.

(18)

The alliance is made and the reigning Pharaoh, Shabatok and Tirhakah, promise an army to aid Hezekiah in case he is invaded.

(19)

The invasion came. Sennacherib overran the valleys and captured 46 fortified cities. Hezekiah received no aid by Egypt. Bought off the enemy. 2 Kings 18:14-16. with treasures from the temple. Sennacherib withdrew and Hezekiah submitted to his rule.

(20)

Neither trusted the other and soon war broke out again. Isaiah prevailed with Hezekiah to resist invasion by appealing to God; and the destruction of the

Assyrian host resulted, 2 Kings 19:35-37.

Judea was for considerable space of time free from all threat of invasion. The closing years of Hezekiah's reign were prosperous. 2 Chronicles 32:23; 2 Chronicles 32:27-29. Yet did Isaiah's life set in the blood red clouds of persecution.

BIBLICAL OUTLINE-BACKGROUND OF ISAIAH'S LIFE

KINGDOM OF JUDAH

KINGDOM OF ISRAEL

ASSYRIA

Uzziah (Azariah) becomes king of Judah, 790 B.C. (2 Kings 14:21 to 2 Kings 15:2; 2 Chronicles 26:1-3)

Isaiah probably born about 780 B.C.

Character of Uzziah (2 Kings 15:3; 2 Chronicles 26:4-5)

Spiritual Condition of Kingdom (2 Kings 15:4)

Jeroboam II, king of Israel, 793 B.C.

812-782 B.C. Adad-nirari
III. King of Assyria
782-773 B.C. Shalmaneser
IV. King of Assyria
772-755 B.C. Ashur-dan, King of Assyria

Uzziah's Prosperous Years (2 Kings 14:4; 2 Chronicles 26:6-15)

Uzziah's Sin, 2 Kings 15:5 a; 2 Chronicles 26:16-21 a

Jotham begins co-reign with his father, Uzziah, 751 B.C.

Isaiah's first five Chapter s of his book probably speak of this era.

Death of Jeroboam II, 2 Kings 14:28-29 B.C.

Zechariah, king of Israel for one year, (2 Kings 14:29 b; 2 Kings 15:8) 753 B.C.

Death of Zechariah, 2 Kings 15:10-12 B.C.

Shallum, king of Israel for one month, 2 Kings 15:13-15

Menahem, king of Israel, (2 Kings 15:16-20), 752 B.C.

754-745 Ashur-Nirari V, King of Assyria

Pekah establishes rival gov. in Gilead, 752 B.C. Death of Menahem, (2 Kings 15:21-22 a), 742 B.C.

Pekahiah, king of Israel, 2 Kings 15:22 b - 2 Kings 15:23, 742 B.C.

744-727 Tiglath Pileser (Pul), King of Assyria

Death of Uzziah, 2 Kings 15:6-7; 2 Chronicles 26:22-23 a, 739 B.C.

Second Call of Isaiah, Isaiah 6:1 ff

Death of Pekahiah, 2 Kings 15:25-26 B.C.

Pekah reigns alone in Israel, 2 Kings 15:27, 740 B.C.

737 B.C. Tiglath Pileser comes against Israel; Beginning of Captivity of Israel, 1 Chronicles 5:25-26 (also 1 Chronicles 5:6).

Jotham reigns alone in Judah, 2 Kings 15:7-35; 2 Chronicles 26:23 to 2 Chronicles 27:6

War Between Jotham and Rezin
and Pekah, 2 Kings 15:37

Death of Jotham, 2 Kings 15:36-38; 2 Chronicles 27:7-9 B.C.

Ahaz, king of Judah, 2 Kings 15:38 b2 Kings 16:4; 2 Chronicles 27:9 b2 Chronicles 28:4, 736 B.C.

War Between Ahaz, Rezin and
Pekah, 2 Kings 16:5-6; 2 Kings 2 Chron.
28:5-8.

Oded, the prophet, Procures
the Release of the Jewish
Captives, 2 Chronicles 28:9-15

Edomite & Philistine Invasion of Judah, 2 Chronicles 28:17-19

Isaiah, chapter 7 probably here 734 B.C.

Ahaz seeks help from Tiglath-Pileser, 2 Kings 16:7-8; 2 Chronicles 28:16-21

Ahaz Becomes Tributary to Tiglath-Pileser, 2 Kings 16:10 a 2 Chronicles 28:20

Ahaz Copies Idolatry of Damascus, 2 Kings 16:10 b- 2 Kings 16:18 (cf. also 2 Chron. ch. 21-25)

Death of Ahaz, 2 Kings 16:19-20 a 2 Chronicles 28:26-27 a, 728 B.C.

Death of Pekah, 2 Kings 15:30-31

Hoshea, king of Israel, 2 Kings 17:1-2 B.C.

Tiglath-Pileser Captures Damascus, 2 Kings 16:9, 732 B.C.

Tiglath-Pileser Wars Against Israel in Alliance with Ahaz. Many Israelites Deported to Assyria, 2 Kings 15:29

Hezekiah becomes king of Judah 2 Kings 16:20 bff; 2 Chronicles 28:27 b2 Chronicles 29:2, 728 B.C.

The Cleansing of the Temple 2 Chronicles 29:3-19 The Reconsecration of the Temple, 2 Chronicles 29:20-36

Many of the Subjects of Hoshea
(Israel) Unite With the People
of Judah in Keeping The Passover,
2 Chronicles 30:1-27

The Enthusiasm Aroused
Results in Widespread Iconoclasm,
2 Kings 18:4; 2 Chronicles 31:1

Shalmaneser IV, king of
Assyria 727 B.C.

Hezekiah's Further Reforms 2 Chronicles 31:2-21; 2 Kings 18:9-11

Hoshea's Subservience to Assyria and Secret Alliance with Egypt, 2 Kings 17:3-5

Hoshea Imprisoned, 2 Kings 17:4 b

Appendix to the History of IsraelSins for which carried captive, 2 Kings 17:7-23; 2 Kings 18:12

Peoples that were brought to Inhabit Samaria, 2 Kings 17:24-41

Samaria taken by Sargon II, 722 B.C.

Sargon II, King of Assyria 722-705 B.C.
Westland Rebels against Sargon 720 B.C.
Sargon routs the Egyptians at Raphia, 719 B.C.
Sargon crushes Carchemish, 717 B.C.
Sargon Imports Peoples into Samaria, 715 B.C.

Isaiah, chapter 20, refers to this event.

Sargon Subdues Ashdod, 711 B.C.
Merodach-baladan driven from Babylon, 709 B.C.
Sargon completes his palace, 706 B.C.
Sargon's violent death, 705 B.C.

Hezekiah throws off the Assyrian Yoke, 2 Kings 18:7 b - 2 Kings 18:8, 704 B.C.

Sennacherib's Invasion of Judah, 2 Kings 18:13-16; 2 Chronicles 32:1-8; 701 B.C.

Sennacherib's advance toward Jerusalem; Rabshakeh's message, 2 Kings 18:17-25; 2 Chronicles 32:9-15

Isaiah, Chapter s 36-38 here 704-700 B. C. approx.

Reply of Hezekiah's Ministers 2 Kings 18:26

Further insolence of Rabshakeh, 2 Kings 18:27-35; 2 Chronicles 32:16-19

The Despair of Hezekiah's Ministers, 2 Kings 18:36-37

Hezekiah's Message to Isaiah, 2 Kings 19:1-5

Isaiah's Answer, 2 Kings 19:6-7

Rabshaken's Departure, 2 Kings 19:8

Sennacherib's Letter to Hezekiah, 2 Kings 19:9-13; 2 Chronicles 32:17

Hezekiah's Prayer, 2 Kings 19:14-19; 2 Chronicles 32:20 Jehovah's Answer through Isaiah 2 Kings 19:20-34

The Overthrow of the Assyrians, 2 Kings 19:35-36; 2 Chronicles 32:21-22

Hezekiah's Reception of the Babylonian Embassy, 2 Kings 20:12-19; 2 Chronicles 32:25-26; 2 Chronicles 32:31

Hezekiah's Illness and Recovery, 2 Kings 20:1-11; 2 Chronicles 32:24

Sennacherib, King of Assyria 704-681 B.C.

Hezeldah once more prosperous 2 Chronicles 32:23

Isaiah 39 here, approx. 695 B.C.

Death of Hezekiah, 2 Kings 20:20-21, 2 Chronicles 32:32-33

Accession of Manasseh, 2 Kings 20:21 to 2 Kings 21:1; 2 Chronicles 32:33 to 2 Chronicles 31:1, 695-642 B.C.

Manasseh's excessive idolatries 2 Kings 21:2-9; 2 Chronicles 33:2-9

Isaiah 40-66 written beforeIsaiah's Death approx. 690 B.C.

Sennacherib's Death, 2 Kings 19:37; 2 Chronicles 32:21, 681 B.C.

Esar-haddon, King of Assyria 2 Kings 19:37 b, 680 B.C.

Jehovah's Message by His Servants the Prophets, 2 Kings 21:10-15; 2 Chronicles 33:10

Manasseh's Crimes and Captivity, 2 Kings 21:16; 2 Chronicles 33:11

Manasseh's Repentance and Restoration, 2 Chronicles 33:12-16

Ashurbanipal, King of Assyria 668 B.C.626 B.C.

Spiritual Condition of the People, 2 Chronicles 33:17

Manasseh's Death, 2 Kings 21:17-18; 2 Chronicles 33:18-25 B.C.

THE PROPHECIES OF JUDGMENT

(Isaiah 1-35)

THE REASON OF THE JUDGMENTS

INS OF THE PEOPLE

ch. 1

ENDING OF THE PROPHET

ch. 6

IGN OF THE VIRGIN

ch. 7

ETTING UP THE KINGDOM

ch. 11

Ending with: A Shout of Joy

ch. 12

THE REALM OF THE JUDGMENTS

NDICTMENT OF THE NATIONS

ch. 13

NIQUITY OF SATAN

ch. 14

NDIFFERENCE OF JERUSALEM

ch. 22

NCREASE OF ISRAEL

ch. 26

Ending with: A Shout of Joy

ch. 27

THE RESULT OF THE JUDGMENTS

ATIONAL WARNING

ch. 28

EEDED DISCIPLINE

ch. 29

ECESSARY TRIBULATION

ch. 34

EW CONDITIONS

ch. 35

Ending with: A Shout of Joy

ch. 35

Ch. 1-35: Looking Toward the Captivities
Ch. 36-39: Historic Interlude Connecting the two Prophetic Divisions
Ch. 40-66: Looking Beyond the Captivities

THE PROPHECIES OF PEACE

(Isaiah 40-66)

THE PROMISE OF PEACE

ONG OF GOOD TIDINGS

ch. 40

TRENGTH OF THE LORD

ch. 41

ERVANT TO BE SENT

ch. 42 - 47

ERVICE TO BE RENDERED

ch. 48

Ending with: No Peace for the Wicked

ch. 48

THE PRINCE OF PEACE

PENING ANNOUNCEMENT

ch. 49

PPRESSION OF THE PATHWAY

ch. 52

BEDIENT SACRIFICE

ch. 53

BTAINED REDEMPTION

ch. 55 - 57

Ending with: No Peace for the Wicked

ch. 57

THE PURPOSE OF PEACE

ATIONAL BLESSING

ch. 58

EGLECTED WORSHIP RESTORED

ch. 62

ECESSARY PURGING

ch. 63

EW HEAVEN AND EARTH

ch. 65 - 66

Ending with: No Peace for the Wicked

ch. 66

PURPOSE

Isaiah was called by God at one of the most critical and unique moments in the history of the covenant people. It was a time when men needed to be turned away from their own self-conceived and carnally-oriented schemes of utopianism. They were bent on saving themselves in their own way. They were certain that salvation was merely a matter of making the correct sacrifices and observing the proper rituals and making the right political alliances.
Isaiah's era and message form the precise historical and theological pivotal point between the theocracy and the church, between Moses and Christ. There were definite predictions and historical inferences that the old order and old relationships were to pass away and God was preparing to deal with all mankind (including Gentiles) through a new order and new relationships. The crucial questions were, where is Judah's place in this unfolding drama? and, how is Judah to fulfill her function, once it is known? The problem facing Isaiah was, will Judah prepare herself to be and do what Jehovah, the Holy One of Israel, has planned for her in this great drama of redemption? Will Judah allow herself to be purged? Will she repent and become a messi-anically-prepared peoplea light to lighten the Gentilesor would she fall into the darkness by turning to the pagan nations around her and become like them?
The history of man from his first sin was one long account of man's attempts to save himself in his sins, by his self-centered methods. But man grew more and more wicked. God judged the world by a great flood. Not long after that men made another attempt to storm the ramparts of heaven by building a tower to reach up to God at Babel. Again, their attempt to save themselves resulted in an awful judgement of God when he confounded their speech and scattered them abroad. Thus God would not permit sin to be concentrated in one place where mankind could concentrate all his efforts in a united way to save himself. Nations and societies arose. From among them God chose one particular nation to be for Him a kingdom of prieststo exemplify in the earth, among the nations, His plan for redemption and man's necessity to give up self-conceived ways of saving himself and trust in God.
But the covenant people faltered. They begged for a king like the nations. They divided into warring camps (Israel and Judah). They both eventually became, in fact, worse than the pagan nations about them. In addition to this age of particularism (many nations, cults, cultures) the old spirit of Babel again asserted itself. In such world-wide nationalism and particularism, man could not unite to find his Utopia, so, as never before in the history of the world the idea of conquest gained ground and one nation sought to subdue other nations and to make them a part of itself. Thus the powerful Assyrian monarch appeared on the scene and his appearance signaled the striving of man for a new world-orderuniversalism. It would be followed in succession by four great, universal, world-empires. There would be no tower reaching to heaven, but there would be a world-empire. Mankind would not be concentrated in one spot; he would cover the earth but would belong to one kingdom, the kingdom of man. Man was to rule and extend his sway, and man's kingdom was to cover the world so that man alone would be exalted through such universalism. Sound familiar? It should, for this is prevalent in our own country with one-worlders and United Nations devotees.
Where would the covenant people fit into this scheme? Were they to be swallowed up in the world kingdom, or would they, for some reason or other, resist the march of civilization and universalism? The covenant people seemed to be infatuated with the prospects of being like the nations about themeven guardedly in favor of universalism. God's purposes for man stood in diametric opposition to such an idea. He had made it known in the past that He and He alone was capable of bringing man to salvation. Man must learn that his deliverance cannot come from himself. To God alone must he look.

The exile, (the captivities of the Jews) that period of God's great indignation, must come upon the covenant people in order that through the exile a holy remnant might pass and return and from this remnant the Suffering Servant, the Saviour, might finally come. They must understand that the bondage to Babylon (just like the bondage of their forefathers in Egypt) from which Cyrus (God's Servant in type, Isaiah 44:28 to Isaiah 45:1 ff) would free them was but a type of the greater bondage to which all men are enslaved, that bondage of a spiritual nature. They must learn that salvation is not in human universality. Isaiah, in glowing, emotive, figurative language which hopefully his contemporaries would best understand, predicted that the experiences of the covenant people past and present were merely types of the redemptive work which God was going to culminate in Zion (the N.T. Church) through the Servant of the Lord (the One, Unknown, yet so well known), the Redeemer. He will accomplish the purpose of God as the nation itself could never do.

To explain to the people of God that the old order of God's method in carrying out His plan of redemption, that is, in a particular nation, was passing away and that the new order (universal salvation) was approaching in a universal Kingdom of God was the task of Isaiah, the prophet. The covenant people had defaulted their commission to be a light to lighten the world. They must be purged. Captivity will come. But a faithful remnant is seen by the prophet which will, at some future time, return to the land and out of this remnant will come the seed of woman to bruise the serpent's head. Then will be fulfilled the covenant made with Abraham, from thy seed shall all the nations of the earth be blessed. It is no wonder that Isaiah has been called The Gospel Prophet.

But now, in Isaiah's own day, as never before, the covenant people had to know that their help was in Jehovah. The threatening appearance of Assyria had to be explained for the people of Judah were tempted to turn to Assyria for help. But in spite of Isaiah's warning and predictions that God was able and had already planned to deliver them, they still turned to Assyria. They turned to the one who was to accomplish their destruction, and so the Lord, who overrules all things for His glory, brought upon them what they had asked for, even the king of Assyria (Isaiah 7:17). The king of Assyria did come, and the whole course of human history was changed. Isaiah advised one after another of the kings of Judah against dependence upon Assyria, but to no avail. It became his God-appointed duty, therefore, to explain the course of events that would follow (Babylonian exile, restoration, Messianic glories) so that the faithful remnant might be encouraged to even greater faithfulness in the midst of dire circumstances.

All the forces of the world are subject to Jehovah. The great empires, though they are free to exert their own will, unconsciously fulfill the will of God in His plan of redemption. He uses their evil for both judgment and chastening. The heathen empires rage against God (Psalms 2:1-11), but He will not allow them to utterly annihilate His people. A faithful remnant will survive. To this end Isaiah is called to predict its survival and its glorious destiny. Jerusalem (meaning, of course, the faithful remnant which grows into the N.T. church) shall remain inviolate. Judah may be overrun by the heathen but Jerusalem can not fail.

Jerusalem, it must be remembered, was the one spot on earth where Jehovah was worshipped. His shrine was there. There lived the only community on earth which preserved for mankind the true knowledge of Jehovah and His purposes. The little band of faithful Jews to whom Isaiah committed His testimony and revelation was there. The preservation and continued existence in the world of this spiritual Israel culminating in the church of the Lord Jesus Christ (Romans 2:28; Romans 11:26) is what Isaiah proclaims with such unwearied assurance against both the fears of the rulers of Judah and the arrogance of the heathen who sought their overthrow.

So the gist of Isaiah's prophecy is this: The sinners having been destroyed (Isaiah 1:28), and Jerusalem purified, the city shall be a city of righteousness (Isaiah 1:25 ff), under a righteous ruler (Isaiah 9:7; Isaiah 11:4 ff). But above all Jehovah's own presence and government shall be very manifest, with exceeding joy and glory. As a result, men shall abandon all their idols (Isaiah 2:20, etc.), the worship of which had not wholly disappeared from Israel, in spite of the fact that the national religion was that of Jehovah. With righteousness shall come peace (2:40), and with peace the renewed fertility, and the free enjoyment of the fruits of such prosperity (Isaiah 1:19; Isaiah 4:2; Isaiah 30:23-26, etc.). Over all a wonderful light shall be shed, dispersing the people's gloom. Moreover, the nations shall willingly come to Jerusalem to be taught of Israel's God and His law.

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