DOCSLIB.ORG

Isaiah 24-27 “The Little Apocalypse”

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Isaiah 24-27 “The Little Apocalypse” Isaiah 24‐27 “The Little Apocalypse” Or “A Tale of Two Cities” September 26, 2012 Introduction: These chapters have often been called “Isaiah’s Apocalypse” or “The Little Apocalypse.” Though the chapters are not truly representative of the genre of apocalyptic literature, they have gained the title because they focus on God’s future judgment of the earth. Various parallels can be seen to the book of Revelation. Following Charles Dickens, a better title might be “A Tale of Two Cities” for there are two cities presented in these chapters. The first is called the “ruined” or “destroyed” city, which stands as a symbol for the wicked throughout the earth. The other city, though not called by name, stands for the New Jerusalem, the center of God’s future reign. Isaiah records in these chapters the certainty of the Lord’s judgment against the entire earth. He will bring devastation to the planet because the earth has become morally polluted by its inhabitants who have broken the eternal covenant that the Lord established through Noah. As certain as the Lord will judge His enemies on earth, He will also judge the rebellious powers of heaven, the chief of which is Satan, presented in chapter 27 as Leviathan the gliding serpent. Following the themes presented in the first main section of the book (1‐39), Isaiah speaks not only of God’s future judgment, but also His rescue and salvation of the remnant of Israel and a surviving remnant from the nations. There are perhaps no clearer chapters in Isaiah that picture God’s judgments both of heaven and earth, while proclaiming salvation for His people—Jew and Gentile. I. (24:1‐13) The Lord will devastate both heavens and earth in judgment. (It’s the end of the world as we know it.) A. (24:1‐4) The entire earth will be destroyed. 1. The earth itself will be destroyed. 2. The inhabitants great and small will be destroyed. Page | 1 B. (24:5‐9) The earth is defiled by its people who have transgressed God’s covenant. 1. They have “polluted” the land. (Num 35:33‐34 / ESV) 33 You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it. 34 You shall not defile the land in which you live, in the midst of which I dwell, for I the LORD dwell in the midst of the people of Israel." 2. This section reflects a general background of the Flood narrative in Gen. 6‐9. “Further elements of the integrity of this poem are detailed below, but first its general background in the flood narrative (Gn. 6-9) should be noted. Both have references to the ‘windows [NIV, ‘floodgates’] of the heavens’ being ‘opened’ (cf. verse 18c and Gn. 7:11); both refer to the ‘everlasting covenant’ (cf. verse 5 and Gn. 9:16); and in verse 6 the ‘curse’, in the context of the wine/vine theme of verse 7, links with Noah the vine-dresser and the imposition of the curse in the post-diluvium world (Gn. 9:20,25).”1 3. (vs. 5) They have disobeyed, violated, and broken, the “everlasting covenant.” a) While Isaiah does not specifically delineate which covenant in particular, he is most likely referring to the Noahic covenant, which was made between God and the entire earth. (Genesis 9:1‐17 / ESV) 1 And God blessed Noah and his sons and said to them, "Be fruitful and multiply and fill the earth. 2 The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. 3 Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. 4 But you shall not eat flesh with its life, that is, its blood. 5 And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. 1 J. A. Motyer, The Prophecy of Isaiah : An Introduction & Commentary (Downers Grove, Ill.: InterVarsity Press, 1993) p. 197. Page | 2 6 "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. 7 And you, be fruitful and multiply, teem on the earth and multiply in it." 8 Then God said to Noah and to his sons with him, 9 "Behold, I establish my covenant with you and your offspring after you, 10 and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. 11 I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth." 12 And God said, "This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: 13 I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. 14 When I bring clouds over the earth and the bow is seen in the clouds, 15 I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. 16 When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth." 17 God said to Noah, "This is the sign of the covenant that I have established between me and all flesh that is on the earth." b) This covenant stipulates that man will be held accountable for the shedding of blood (murder), which represents the most extreme sin committed against the image of God. c) Two interesting NT parallels occur: (1) Matthew 5 in the Sermon on the Mount where Jesus shows that murder is the most extreme form of a sin against God that begins being angry at a brother or even with calling him “fool.” (Mat 5:21‐22 / ESV) 21 "You have heard that it was said to those of old, 'You shall not murder; and whoever murders will be liable to judgment.' 22 But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, 'You fool!' will be liable to the hell of fire. (2) Acts 15 where the Gentile Christians are not commanded to obey the Mosaic covenant, but only the Noahic covenant. Page | 3 (Act 15:13‐21 / ESV) 13 After they finished speaking, James replied, "Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written, 16 "'After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, 17 that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things 18 known from of old.' 19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues." d) So in essence, God is judging the people of the earth not simply for acts of murder, but for sin, the most extreme form of rebellion against God being manifested as murder—explicitly condemned by the Noahic covenant. C. (24:10‐16a) Introducing the “ruined city” and the “gleanings” 1. These two cities in Isaiah 24‐27 personify and profile the wicked rebellion against God and the righteous kingdom of God. a) The city will be left in ruins. b) In other words, God’s judgment on earth will be total. 2. (vs. 13‐16a) On the other hand, the “gleanings” that are left among the earth are those few, who like the remnant in Israel, will be saved from God’s judgment. a) The verbs change here from the prophetic perfect to the imperfect, which indicates the future is now in view. b) These are the remnant of the earth—those saved by God. c) In the NT, we see this remnant of the earth as the Gentiles found in the church (c.f. Romans 9‐11). D. (24:16b‐23) Cataclysmic universal judgment of heaven and earth comes like the flood. 1. The remnant from the earth rejoices, but Isaiah the prophet is nonetheless overwhelmed with the total devastation of the earth. Page | 4 2.
Load more

Recommended publications
  • ISAIAH CHAPTER 24 Judgments for the Earth, Joy for the Righteous, Glory for God
    ISAIAH CHAPTER 24 Judgments for the Earth, Joy for the Righteous, Glory for God I. MAIN IDEA God’s ongoing judgment of human cities one after another culminates in the destruction of the final version of the rebellious “City of Man by the glory of Christ’s second coming (Davis). This is sometimes called “Isaiah’s Apocalypse.” II. BACKGROUND In the previous chapters God’s judgments were directed toward Judah, then to the nations surrounding Judah. In the next chapters (24-27) God’s judgment is toward the entire earth followed by his glorious victory. Figure 1 God's expanding judgments in Isaiah The judgments taking place in Chapter 24 appear to be describing the horrific judgments which take place during the Tribulation Period described in Revelation Chapters 6-18, followed by the 2nd coming of Jesus Christ (Rev. 19). See the figure below.1 1 The figure is adapted from Paul Benware, Understanding End Times Prophecy (Chicago, Moody, 2006), p. 201 as referenced in John MacArthur’s, Because the Time is Near (Chicago, Moody, 2007), 16. The timeline is based on the futurist view of Revelation. For various methods of interpreting Revelation see “What the Bible Says about the Future” <www.TaylorNotes.Info>. III. SUMMARY A. The Judgments of God on the Whole Earth (24:1-6) 1. The whole earth is going to be devastated by God because it has been defiled by people who have “disobeyed the laws, violated the statutes and broken the everlasting covenant” (24:5). 2. “Everlasting covenant” …There is no single covenant known as the everlasting covenant because the title applies to several different covenants.
    [Show full text]
  • Isaiah 24-27
    Isaiah 24‐27: Isaiah’s Apocalypse BACKGROUND • Context: “Isaiah 24‐27, which culminates the long section of chapters 13‐27, is sometimes called ‘the Isaiah apocalypse.’ Here Isaiah moves from oracles against particular nations to an apocalypse (an ‘unveiling’) regarding the entire world.”1 • The “leviathan” passage in Isa 27:1 bears strong similarity to “the ancient Canaanite epic of Baal, who vanquished the monster of the sea. This Canaanite material is reshaped to the divine truth it now conveys—truth which demolishes its pagan structure. Both here and at 51:9‐10 the context is judgment, not (as in paganism) a supposed struggle in which, before he could proceed to his Gustave Doré, 1832‐83: “Isaiah’s vision of the desired task of creating an ordered world, the Destruction of Babylon” (Isa 13). creator‐god first disposed of the opposition of the gods of disorder.” [The New Bible Commentary] QUESTIONS 1. These chapters draw the end times into focus. They call to mind anticipation for God’s justice and mercy, and the incredible blessings he will shower upon those who trust in him. As Barry Webb says, There are both certainty and expectancy in the opening words of 24:1. The NRSV captures the sense well: ‘Now the Lord is about to lay waste the earth.’ For Isaiah the final judgment was not only certain; it could happen at any moment. He lived every day in the light of it, just as we ourselves must do today as those who await their Lord’s return. [cf. Lk 12:35‐36]” 2 Our outlook tends to be on the present, rather than the end times.
    [Show full text]
  • Syllabus, Isaiah and Jeremiah
    The Major Prophets, Part 1 Isaiah and Jeremiah Raphael. The Prophet Isaiah, detail (fresco), c. 1511. Basilica of Sant’ Agostine, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Major Prophets, Part 1 Isaiah and Jeremiah Traditional Author: Isaiah Traditional Dates Written: c. 740-686 B.C. Traditional Periods Covered: c. 740-539 B.C. Traditional Author: Jeremiah Traditional Dates Written: c. 626-586 B.C. Traditional Periods Covered: c. 626-586 B.C. Introduction The Hebrew Scriptures (or the Old Testament) feature three main characters: king, priest and prophet. Of course, God is to be Israel’s king: in the beginning, God makes an irrevocable covenant with Israel; he leads the Israelites out of Egypt in the Exodus; reaffirms the covenant at Mount Sinai; tests the Israelites throughout their 40-year wilderness experience; and finally, under Joshua’s leadership, moves them into the land of Canaan—the “Promised Land”—where they dislodge (to some degree) the indigenous people who live there: the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites (Judges 3: 5-6).
    [Show full text]
  • The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4
    Scholars Crossing LBTS Faculty Publications and Presentations 2007 The Call for the Unfaithful Wife to Return: The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4 Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E., "The Call for the Unfaithful Wife to Return: The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4" (2007). LBTS Faculty Publications and Presentations. 11. https://digitalcommons.liberty.edu/lts_fac_pubs/11 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ETS: San Diego, 2007 “The Call for the Unfaithful Wife to Return: The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4” Gary E. Yates, Ph.D. (Liberty Theological Seminary) Introduction Martin Luther observed that that the prophets “have a queer way of talking, like people who, instead of proceeding in an orderly manner, ramble off from one thing to the next, so that you cannot make head or tail of them or see what they are getting at.” One might be inclined to these sentiments when attempting to make sense of the composition and arrangement of Jeremiah 2:1-4:4, the opening block of prophetic messages in the book following the call narrative of chapter 1. Abma notes concerning this section: Jeremiah 2:1-4:4 is a complex text which switches from poetry to prose, from the past to the present, from one addressee to another and from one eloquent meta- phor to another in order to portray Israel’s conduct.
    [Show full text]
  • The City in Isaiah 24-27: a Theological Interpretation in Terms of Judgment and Salvation
    THE CITY IN ISAIAH 24-27: A THEOLOGICAL INTERPRETATION IN TERMS OF JUDGMENT AND SALVATION Jin-Hak Kim Dissertation presented for the Degree of Doctor of Theology at Stellenbosch University Promoter: Prof. H.L. Bosman December 2008 Declaration By submitting this dissertation electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the owner of the copyright thereof (unless to the extent explicitly otherwise stated) and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Date: 27 November 2008 Copyright © 2008 Stellenbosch University All rights reserved II ABSTRACT As the title indicates, our study is focused on a theological interpretation of the city in Isaiah 24-27 from the point of view of God’s judgment and salvation. The main reason for the study is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs the socio-rhetorical approach which is a method that explores a multi-dimensional way of dealing with the text. Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to change their minds and attitudes, especially about the city. The challenge is that the fortified city alone would never provide safety and peace but rather bring God’s judgment. In contrast, God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem.
    [Show full text]
  • Ezekiel, Part Two (Chapters 25-48)
    EZEKIEL 58 Part Two: Chapters 25-48 In the previous article, we commented on the call of messages of doom to the exiles, seeking to drive the prophet Ezekiel (chapters 1-3) and on a series of home the message that God was not going to save oracles, many of them acted out against Jerusalem. Jerusalem. Once the exiles got that message, Ezekiel felt he had a chance to convert them. In these In this article, we will comment on the following: chapters, the tormentor becomes the comforter. The exiles—now in despair over the destruction of • Ezekiel’s oracles against the nations (chapters 25- Jerusalem—need a message of hope. Once the exiles 32) realize that their sins caused the destruction of Jerusalem and the temple, Ezekiel can call them to • The prophet’s words of comfort: prophecies of repentance, hope and purification. He will now be restoration and promise of a better future (chapters able to speak to a people who will no longer scoff at 33-39) him, but will listen with humility. He will no longer have to restrict himself to preaching around his own • Vision of a new Temple and a new community house. (chapters 40-48) CHAPTER 33: The parable of the watchman CHAPTERS 25-32: Oracles against the nations “…I have appointed you a watchman for the house of Chapters 25-32 form a unit clearly distinct from the Israel; when you hear me say anything, you shall chapters before the siege of Jerusalem (3-24) and warn them for me.” (v.7) those after the fall of the city (33-39).
    [Show full text]
  • Once Again, the City in Isaiah 24-27
    ONCE AGAIN, THE CITY IN ISAIAH 24-27 by PAUL L. REDDITT Georgetown College, Georgetown, Ky 40324 The identification of "the city" in the songs of Isaiah 24-27 (24: I0-12; 25: 1-5; 26:5-6; 27: 10-11) has been debated by scholars for decades. Suggested identifications of the city include Jerusalem, Samaria, Tyre, Sidon, Dibon, Nineveh, Susa, Babylon and even Carthage! 1 There are several reasons for this diversity of opinion. (I) The only clear historical reference in the whole of Isaiah 24-27 is to Moab in 25: !Ob-I I, verses that may have been an addition; but the chapters as a whole make little sense when understood as directed against one petty kingdom. Aside from 25: I0-11 the chapters and thus the songs are historically ambiguous. Historical criticism, of course, usually works with historical allusions that allow one to determine the time, people, and circumstances giving rise to a passage. No such allusions exist within the songs. (2) The same lack of historical allusions noted for the songs characterizes Isaiah 24-27 as a whole, so the chapters surrounding the songs give no reliable clue as to the identification of the city. (3) The songs were written for some other purpose than their use in their present context. This observation is proved by their lack of any inherent eschatological meaning, in contrast with the wholly eschatological significance they take on in the chapters as they now stand. (4) The songs may not have referred originally to the same city. In view of considerations like these, March ( 1966, p.
    [Show full text]
  • 6. Jesus Shall Reign (Isaiah 24:21-23)
    1 Jesus Shall Reign Isaiah 24:21-23 Introduction: In Isaiah 24-28, the prophet Isaiah gives us repeated visions of the future Tribulation period. However, sandwiched in between these dire prophecies are prophecies of the glorious Kingdom of Jesus Christ. (Remember that Old Testament prophecy does not necessarily always go in a straightforward, linear timeline. It often jumps back and forth from the near future to the far future, and back again.) In this study, we will concentrate mostly on the prophecies of the Kingdom Age, since they deal directly with Jesus the Messiah, and with the work that He will do when He returns to earth. At the end of chapter 24, Isaiah presents the universal triumph and reign of Jesus Christ during the future Kingdom age. Isaiah 24:21-23 These verses prophesy of the return of Jesus Christ and setting up of His Kingdom. However, the whole chapter prior to these verses tells us of the events that will precede the Kingdom age. We shall begin this study by looking at these events. I. The events preceding Christ’s reign: The Tribulation A. The extent of the Tribulation: it will be global (vv. 1-3). Isaiah 24:1-3 Verse 1 portrays a future time that will be filled with unimaginable natural catastrophes and violence. This same scenario is described in the book of Revelation, from the very earliest stages of the 7-year Tribulation and onward. Revelation 6:3-8, 12-14 Verse 2 makes it clear that no one on earth, no matter what station in life, will escape this global judgment.
    [Show full text]
  • "Everlasting Covenant" and the "City of Chaos": Intentional Ambiguity and Irony in Isaiah 24
    Criswell Theological Review 6.2 (1993) 237-253 [Copyright © 1993 by Criswell College, cited with permission; digitally prepared for use at Gordon and Criswell Colleges and elsewhere] THE "EVERLASTING COVENANT" AND THE "CITY OF CHAOS": INTENTIONAL AMBIGUITY AND IRONY IN ISAIAH 24 ROBERT B. CHISHOLM, JR. Dallas Theological Seminary Dallas, TX 75204 Isaiah 24-27 often referred to as Isaiah's "Apocalypse,"1 brings to cul- mination the judgment oracles against the nations recorded in chaps. 13-23. In this Apocalypse the prophet describes God's devastating universal judgment which reverses creation and reduces the world to chaos. Ironically, he associates this judgment with the subduing of chaos and the establishment of God's kingdom on Mount Zion. Isaiah 24 describes this coming judgment in particularly vivid de- tail. According to v 5, the earth's inhabitants have "disobeyed the laws, violated the statutes, and broken the everlasting covenant.”2 This "re- bellion" (v 20) prompts God to implement against them the covenantal "curse" (v 6), which in typical fashion brings with it widespread infer- tility and sorrow (vv 4, 7-11).3 The judgment, which is accompanied by a torrential downpour reminiscent of the Noahic flood and by an earthquake which rocks the earth to its very core (vv 18b-19), brings 1 Scholars have debated the precise genre of these chapters, an issue which is be- yond the scope of this study. For discussions of this subject, see, among others, W. R Millar, Isaiah 24-27 and the Origin of Apocalyptic (HSM 11; Missoula: Scholars, 1976) 1-9,114-15; J.
    [Show full text]
  • The Weekly Word Lord, Be Present in Our World and Reveal Yourself
    The Weekly Word October 8-14, 2018 Lord, be present in our world and reveal Yourself through our reading of Your Word this week. Happy reading… Grace and Peace, Bill To hear the Bible read click this link… http://www.biblegateway.com/resources/audio/. Monday, October 8: Isaiah 24- The reality of judgment… All the judgments of the nations are a prelude to the Lord’s final judgment ‘in that day.’ See, the LORD is going to lay waste the earth and devastate it; he will ruin its face and scatter its inhabitants—it will be the same for priest as for people, for the master as for his servant, for the mistress as for her servant, for seller as for buyer, for borrower as for lender, for debtor as for creditor. The earth will be completely laid waste and totally plundered. The LORD has spoken this word. ... In that day the LORD will punish the powers in the heavens above and the kings on the earth below. (1-3, 21). There is no running away from it, ‘that day’ will come when everyone will answer to the Lord. Isaiah graphically portrays that day saying, it will be the same for priest as for people, for the master as for his servant, for the mistress as for her servant, for seller as for buyer, for borrower as for lender, for debtor as for creditor. By repeating six times a-z analogies it seems as if God is saying, “Folks, this is for certain. Everyone will be judged from small to great, everyone.” Certainly this is what I am hearing as I sit with this word open before me.
    [Show full text]
  • Isaiah 202 1 Edition Dr
    Notes on Isaiah 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined. There are also many more quotations and allusions to Isaiah in the New Testament without reference to Isaiah being the writer. Kenneth Hanna wrote that there are more than 400 quotations from or allusions to the Book of Isaiah in the New Testament.1 J. A. Alexander noted that 47 of the 66 chapters of Isaiah are either quoted or alluded to in the New Testament, and that the 21 quotations attributed directly to Isaiah were drawn from chapters 1, 6, 8, 9, 10, 11, 29, 40, 42, 53, 61, and 65.2 The only Old Testament book referred to more frequently than Isaiah in the New Testament is Psalms. "It would be difficult to overstate the importance of Isaiah for the Christology of the church."3 The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book.
    [Show full text]
  • The Chapters of Isaiah
    Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Isaiah Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Isaiah" (2018). An Alliterated Outline for the Chapters of the Bible. 28. https://digitalcommons.liberty.edu/outline_chapters_bible/28 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Isaiah PART ONE (Isaiah 1-12) Isaiah tells of the Lord's indictment of Israel and Judah, then foretells their deliverance. SECTION OUTLINE ONE (ISAIAH 1-2) Isaiah describes the Lord's complaint against Judah, the future glory of Zion, and the coming day of the Lord. I. GOD'S DEALINGS WITH ONE NATION (1:1-31): Israel A. The iniquities (1:1-19, 21-25, 28-31) 1. Judah's actions (1:1-8, 16-24) a. They have rebelled (1:2). b. They have spurned and abandoned God and his laws (1:1, 3-4, 21-24). c. They have rejected God's correction (1:5-8): Their country lies in ruins, and their cities are barren.
    [Show full text]