Paul Apple (January 2015) - BibleOutlines.com

1130 Pages·2012·4.79 MB·English

JEHOVAH IS SALVATION

COMMENTARY ON BOOK OF ISAIAH

SALVATION THROUGH MESSIAH, THE SERVANT OF THE LORD

Paul Apple (December 2012)

For each section:
- Thesis statement … to focus on the big idea
- Analytical outline … to guide the understanding
- Devotional questions … to encourage life application
- Representative quotations … to stimulate deeper insight

Isaiah 9:6-7 “For a child will be born to us, a son will be given to us; and the
government will rest on His shoulders; and His name will be called Wonderful
Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to
the increase of His government or of peace, on the throne of David and over His
kingdom, to establish it and to uphold it with justice and righteousness from then
on and forevermore. The zeal of the Lord of hosts will accomplish this.”

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BACKGROUND NOTES

MacArthur: The book derives its title from the author, whose name means “The Lord is
salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted
directly in the NT over 65 times, far more than any other OT prophet, and mentioned by
name over 20 times. . . Isaiah was a contemporary of Hosea and Micah. His writing
style has no rival in its versatility of expression, brilliance of imagery, and richness of
vocabulary. . .

Through a literary device called “prophetic foreshortening,” Isaiah predicted future
events without delineating exact sequences of the events or time intervals separating
them. For example, nothing in Isaiah reveals the extended period separating the two
comings of the Messiah. Also, he does not provide as clear a distinction between the
future temporal kingdom and the eternal kingdom as John does in Rev 20:1-10; 21:1-
22:5. In God’s program of progressive revelation, details of these relationships awaited
a prophetic spokesman of a later time. . .

The most critical of the interpretative challenges in Isaiah focuses on whether Isaiah’s
prophecies will receive literal fulfillment or not, and on whether the Lord, in His
program, has abandoned national Israel and permanently replaced the nation with the
church, so that there is no future for national Israel.

On the latter issue, numerous portions of Isaiah support the position that God has not
replaced ethnic Israel with an alleged “new Israel.” Isaiah has too much to say about
God’s faithfulness to Israel, that He would not reject the people whom He has created
and chosen (43:1). The nation is on the palms of His hands, and Jerusalem’s walls are
ever before His eyes (49:16). He is bound by His own Word to fulfill the promise He
has made to bring them back to Himself and bless them in that future day (55:10-12).

On the former issue, literal fulfillment of many of Isaiah’s prophecies has already
occurred . . . To contend that those yet unfulfilled will see non-literal fulfillment is
biblically groundless. This fact disqualifies the case for proposing that the church
receives some of the promises made originally to Israel. The kingdom promised to
David belongs to Israel, not the church. The future exaltation of Jerusalem will be on
earth, not in heaven. Christ will reign personally on this earth as we know it, as well as
in the new heavens and new earth (Rev 22:1, 3).

J. Sidlow Baxter: What Beethoven is in the realm of music, what Shakespeare is in the
realm of literature, what Spurgeon was among the Victorian preachers, that is Isaiah
among the prophets. As a writer he transcends all his prophet compeers; and it is fitting
that the matchless contribution from his pen should stand as leader to the seventeen
prophetical books. All who have any sense of literary appreciation must be impressed
by the combined excellences of Isaiah’s style – its grandeur and dignity, its energy and
liveliness, its profusion of imagery, its vividness of description, its forceful play on
words, its dramatic and rhetorical touches, and last, but not least, its wonderful variety.
The character of Isaiah claims note. . . Boldness, patriotism, tenderness, broad
sympathy, stormy indignation at hypocrisy, with deep spirituality and a profound sense
of the Divine majesty – oh, these are grand qualities, and just such as need restoring to
the preaching of our day!

Todd Beall: Isaiah ministered during the span of four kings of Judah: Uzziah (792-740),
Jotham (750-732 B.C.), Ahaz (744-715), and Hezekiah (728-686). His ministry
commenced at the end of Uzziah's reign (see 6:1), the end of a stable, peaceful period
for both the southern kingdom (Uzziah had ruled for 52 years) and the northern
kingdom (under Jeroboam II [793-753 B.C]). This period of prosperity (and religious
idolatry) ended abruptly for Israel when Assyria (under Shalmaneser V) overthrew
Samaria only 30 years later, in 722 B.C. Twelve years earlier (734 B.C.), Ahaz had
been so afraid of the Syro-Ephraimite alliance against Assyria, that when threat of war
broke out he appealed to Assyria for help. Assyria was only too happy to oblige. Later,
under Hezekiah, Assyria (under Sennacherib) captured 46 cities of Judah, and nearly
toppled Jerusalem in 701 B.C. Thus, Isaiah ministered under varied political conditions.

Mark Copeland: executableoutlines.com

Two major themes run throughout the book.
There is the exhortation to "Trust in the Holy One of Israel". Faith in the Lord would
assure forgiveness for their transgressions and deliverance from their enemies. Eight
times the people are urged to "wait upon the Lord" (cf. Isa 40:28-31).

"The Messiah to come and the glory of His age" is another dominate message. Isaiah
spoke frequently of the events to come, foretelling the fall of heathen nations and the
establishment of the kingdom of the Messiah who would rule in justice and
righteousness (cf. Isa 2:1-5). . .

The book of Isaiah can be divided into two major parts:
The Assyrian Period (chapters 1-39) - The prophet proclaims the Lord's indictment
against Judah and Jerusalem, and the coming judgment against them. He portrays the
sovereign rule of the Lord of Hosts who judges not only Israel, but heathen nations as
well. He prophesies that the Lord will use Assyria, Babylon, and the Medes to execute
His purposes, and afterward judge each of these along other nations, bringing them to
desolation because of their sins. (Harkrider)

The Babylonian Period (chapters 40-66) - Isaiah exhorts an afflicted people to have
faith and patience. He describes the salvation and future blessings to come upon the
true Israel of God. Though Isaiah did not live during the period of Babylonian
captivity, through inspiration he was able to speak words of comfort to those who
would experience that difficult time of Israel's history. (ibid.)

GENERAL OUTLINE

I. THE ASSYRIAN PERIOD - CONFLICT AND VICTORY (1-39)
A. PROPHECIES CONCERNING JUDAH AND JERUSALEM (1-12)

B. PROPHECIES CONCERNING THE NATIONS (13-27)

C. THE SOURCE OF TRUE DELIVERANCE (28-35)

D. HISTORICAL INTERLUDE (36-39)

II. THE BABYLONIAN PERIOD - HOPE FOR TROUBLED TIMES (40-66)

A. THE ONE TRUE GOD VERSUS IDOLS (40-48)

B. SALVATION THROUGH THE SUFFERING SERVANT (49-53)

C. THE FUTURE GLORY FOR GOD'S PEOPLE (54-66)

REASONS TO STUDY THE BOOK

There are many reasons why Christians should read and study the book of Isaiah.
Among them:

- It increases faith in Jesus as the Messiah, as one reads the messianic prophecies
that were fulfilled in Him.

- It strengthens hope in God as the One who is ultimately in control of all things,
and will bring His purposes to pass.

- It inspires love for God and His Messiah, as one reads of the blessings to be
found in obedience to God's Word.

- It enlarges understanding as to how God ruled in the nations of men in the past,
and how Christ may exercise His rule in the nations today.

- Give yourself the opportunity to be blessed by this wonderful book of the Bible!

Oswalt: Questions answered by Isaiah:
- Is God truly the Sovereign of history if the godless nations are stronger than
God's nation?
- Does might make right?
- What is the role of God's people in the world?
- Does divine judgment mean divine rejection?
- What is the nature of trust?
- What is the future of the Davidic monarchy?
- Are not the idols stronger than God and therefore superior to him?
Robert B. Chisholm Jr.: The theological message of the book may be summarized as
follows: The Lord will fulfill His ideal for Israel by purifying His people through
judgment and then restoring them to a renewed covenantal relationship. He will
establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once
hostile nations to Himself.
"A Theology of Isaiah," in A Biblical Theology of the Old Testament, p. 305.

Constable:
The relationship of chapters 1—5 to Isaiah's call in chapter 6 is problematic. Do the
first five chapters describe the prophet's ministry before he received his call—is the
order chronological—or do they constitute an introduction to the anthology of
prophecies that follow Isaiah's call—is the order literary? The commentators take both
views. My preference is to view these prophecies not necessarily as the first ones Isaiah
delivered in his ministry but as those he placed here to form an introduction to his
whole book. They present in a succinct way the problems that the rest of the book deals
with. They are typical of many of Isaiah's succeeding prophecies and set forth his major
emphases. Isaiah's call (ch. 6) is the most concise statement of the solution to the
Israelites' problem, and the chapters after that one spell it out in more detail. Probably
Isaiah, or whoever arranged these prophecies in their final form, put these prophecies
here to set before the reader the situation facing Israel that Isaiah addressed in the rest
of the book.

Quartz Hill School of Theology: An Outline of Isaiah
I. Prophecies of Condemnation 1-35
A. Concerning Judah and Israel 1-12
B. Concerning the Nations 13-23
C. The Little Apocalypse 24-27
D. Concerning Sinners in Israel 28-35

II. Hezekiah's Troubles 36-39
A. The Threat of Assyria 36-37
B. The Threat of Babylon 38-39

III. Prophecies of Consolation 40-66
A. God's Greatness 40-48
B. God's Grace 49-59
C. God's Glory for Israel 60-66
http://www.theology.edu/biblesurvey/isaiah.htm

David Malick:
Message Statement: The restoration of God’s created order will come to those in Israel
and the world who trust in him after he judges the wicked.

I. (1:1-39:8) Book One: YHWH will bring judgment upon Judah and the world for
their unrighteousness, but will also later bring about the blessings of the kingdom for
Israel
II. (40:1-66:24) Book Two--Babylon is the Background: YHWH is the source of
salvation and deliverance for the nation of Israel and those of God in the world

Parunak: Summary: What is Isaiah All About?
The importance of Isaiah is that it forms the bridge between the OT and the NT.

● Up to this point in Israel's history, we might very well expect that God would
continue to expand his earthly rule through his royal nation.

● Isaiah's ministry spans the occurrence of the Assyrian conquest of Israel,
prophecies the Babylonian conquest of Judah, and anticipates the
restoration of both of them. In other words, it recognizes that the era of
the divine-image-as-royal-nation must come to an end..

● Along the way, it points repeatedly to the coming of one who is both God and
Man, who will fulfill the promises to David. In fact, one major
commentary (Motyer) sees the whole purpose of the book as detailing
three facets of the Messiah—his role as king, as servant, and as the
Anointed Conqueror.

History has two facets: recording events, and explaining them. The events of the
seventh and eighth century BC, the Assyrian and Babylonian invasions, were God's
way of bringing to an end the wave of divine-image-as-royal-nation and thus preparing
for the coming of the true Messiah. Isaiah's role is to interpret these events as they were
unfolding. He has to explain to the people that

○ their sin means they must forfeit their role as God's representative ruler over
the earth,

○ Assyria and Babylon are God's tools to bring their tenure to an end,

○ but there will be another, final wave, in which the purpose of Gen 1:26-28
will finally be realized in the personal Messiah.

Like Paul Harvey interpreting the events around him, Isaiah gives us “the rest of the
story.”

Motyer: The most impressive stress on the divine holiness comes, however, with the
use of the title “the Holy One of Israel”, which occurs twenty-five times in Isaiah as
compared with seven in the remainder of the Old Testament. . . Its use throughout the
Isaianic literature is a unifying factor requiring explanation. As a title it is full of
majesty and mystery: the God who is transcendent in holiness has brought himself into
close relationship with a specified people whereby they may claim that he is theirs and
he that they are his. The whole Isaianic literature is an explication of this basic
situation: the awesome threat which holiness constitutes to an unworthy, careless,
rejecting and unresponsive people (chapters 1-37); the lengths to which the Holy One
will go to deal with sin, reclaim the sinner and create a righteous people for himself
(chapters 40-55); and the eternal state of holiness which he will prepare for them and
wherein they will enjoy him forever (chapters 56-66).

Paul Apple: One structural feature of the book of Isaiah that stands out is the use of
chiasm (A1 B1 B2 A2) or alternate forms – especially to emphasize the message at
the heart of the chiasmus when the structure is (A1 B A2). Some commentators see this
form used in abundant fashion – cf.
http://www.valdes.titech.ac.jp/~h_murai/bible/23_Isaiah_pericope_e.html

The word chiasmus comes from the Greek letter chi, equivalent to our letter
X. Chiasmusis pronounced Kī-‘az-mәs and means “inversion of word order.”

The singular nominative form is chiasm and the plural is chiasms.

Chiasmus is a variant on the concept of parallel construction where, in the
second half, the order in which ideas or words occur is reversed. The inverted
parallelism of a chiasm is illustrated in the last two phrases of Isaiah 2:3. If the
two phrases are placed in sequence and lines are drawn from synonymous
elements in the two phrases, we obtain:

Out of Zion shall go forth the law,

and the word of the LORD from Jerusalem.

The X formed by the two lines resembles the Greek letter chi, from which the
namechiasmus is derived.
https://isaiahsbookclub.wordpress.com/2010/07/16/structural-artiices-used-by-isaiah/

See also: http://www.onthewing.org/user/BS_Chiasmus%20-%20McCoy.pdf
OUTLINE OF ISAIAH – SALVATION THRU IMMANUEL

I. (Chaps. 1-35) ORACLES OF WARNING AND JUDGMENT –
Coming Judgments on Both God’s People and God’s Enemies But Hope Offered in the Future Millennial Kingdom –
Focus on the Threat from Assyria

A. (1:1 – 12:6) Jerusalem and Judah Headed for Judgment (Near Term and Eschatological) but the Delivered Remnant Will
Enjoy Millennial Blessings Via the Reign of Immanuel
(1:1) Introduction to the Book of Isaiah
1. (1:2 – 5:30) Indictment of Judah with Interludes regarding Millennial Blessings and Insights into God’s Judgment –
chiastic structure
a1. (1:2-20) Indictment introduced against Judah for spiritual rebellion – with a call for repentance
1) (1:2-9) Spiritual rebellion breaks both the health of the sinner and the heart of the Sovereign
a) (1:2-4) Indictment of rebellion as shocking and hurtful
b) (1:5-9) Infection of rebellion as all-encompassing except for a divinely preserved remnant
2) (1:10-20) Spiritual rebellion condemned as hypocrisy that demands repentance and reformation
a) (1:10-15) Rejection of hypocritical religious activity
b) (1:16-20) Call for repentance and reformation
b1. (1:21 – 2:5) Interlude regarding the glory of the future Messianic kingdom
1) (1:21-31) Despite spiritual harlotry, purified Jerusalem promised a future of justice and righteousness
a) (1:21-23) Looking at the present – tragic lament – faithful city becomes a harlot
b) (1:24-26) Looking at the process – tough love – harlot becomes a faithful city
c) (1:27-31) Looking at God’s promises – transformed legacy vs. terminal legacy – redemption
for the repentant
2) (2:1-5) The glory of the coming Messianic kingdom will be manifested in the universal indoctrination
in the Word of God and the unilateral implementation of justice and peace
a) (2:2-3) The universal indoctrination program of the Messianic kingdom
b) (2:4) The unilateral implementation program of justice and peace in the Messianic kingdom
c) (2:5) Application: Learn and Live the Light of God
c1. (2:6-22) Insight into the terrors of the Day of the Lord when self-absorbed Israel will be abased and quaking
before the majestic presence of the exalted Lord – 3 Descriptions of proud Israel’s humiliation:
1) (2:6-9) Self-absorbed – description of a land filled with iniquity
2) (2:10-17) Abased – description of Israel abased and the Lord exalted
3) (2:18-21) Quaking – description of Israel quaking before the terror of the Lord and the splendor of
His majesty
c2. (3:1 – 4:1) Insight into the intended targets of God’s judgment amidst the chaos of a collapsing society –
Jerusalem destined for judgment
1) (3:1-15) Rejection of God leads to the collapse of society and specific judgment against lofty,
male leaders
2) (3:16 – 4:1) Rejection of God leads to the collapse of society and specific judgment against arrogant,
aristocratic women
b2. (4:2-6) Interlude regarding the glory of the future Messianic kingdom as a time of boasting, cleansing and
protection – The Messianic God-man will purge Jerusalem to usher in a kingdom of security where God’s people
make their boast in their beautiful and glorious redeemer
a2. (5:1-30) Indictment fleshed out to vindicate God’s severe, righteous judgment
1) (5:1-7) God cannot be blamed for Israel’s apostasy and unfaithfulness – Parable of the vineyard
2) (5:8-23) God’s severe judgment directed against an apostate people – 6 Woes against 6 Perversions:
a) (5:8-10) Perverters of Possessions
b) (5:11-17) Perverters of Pleasures
c) ( 5:18-19) Perverters of Reverence
d) ( 5:20) Perverters of Values
e) ( 5:21) Perverters of Wisdom
f) (5:22-23) Perverters of Justice
3) (5:24-30) God’s wrath is imminent, intense and inescapable

2. (6:1-13) Isaiah’s (Conversion?) Call to ministry and Commissioning
a. (6:1-7) Isaiah’s call to ministry -- Overwhelmed by forgiveness from a holy God
1) (6:1-4) Overwhelmed with a vision of the emphasized holiness of the majestic God
2) (6:5) Overwhelmed with the guilt of personal and national sin
3) (6:6-7) Overwhelmed by the gracious provision of forgiveness
b. (6:8-13) Isaiah’s commissioning to a ministry of hardening hearts
1) (6:8) No predetermined expectations -- Requires a faithful prophet
2) (6:9-10) Ministry expectations -- Seems contradictory to God’s character (e.g. His goodness)
3) (6:11-12) Judgment expectations -- Must accept the duration and severity of God’s judgment while
maintaining a heart of compassion
4) (6:13) Remnant expectations – Still anticipates the hope of a believing remnant

3. (7:1 – 12:6) Immanuel Introduced as the only valid object of trust and hope for God’s people
a. (7:1-9) Celebrating the Victory of Faith in the Lord – 4 Ways to reinforce the necessity of faith:
1) (7:1) History lesson – the victory of faith must feed on past experiences of God’s faithfulness
2) (7:2-4a) Command – the victory of faith must look to God with courage
3) (7:4b-9a) Encouragement – the victory of faith must be reinforced with godly encouragement
4) (7:9b) Warning – the victory of faith must respond to divine warnings
b. (7:10-16) The Messianic promise of Immanuel announced – anticipating fulfillment of kingdom objectives --
God sovereignly extends His grace in the form of precious Messianic promises that ensure the fulfillment of His
kingdom objectives and meet our need in times of trial
1) (7:10-11) The offer of God’s grace comes by way of revelation
2) (7:12-13) The rejection of God’s grace tests God’s patience (but never frustrates His purposes)
3) (7:14-16) The sovereign extension of God’s grace centers on Messianic fulfillment of kingdom
objectives
c. (7:17-25) The exercise of God’s sovereignty over wicked world rulers -- Shocking judgment comes from the
hand of the Lord as He uses wicked instruments for judgment to bring about almost total desolation
d. (8:1-22) Rely only on Immanuel
1) (8:1-18) Immanuel is the only safe sanctuary from hostile enemies
a) (8:1-4) The arm of flesh (Assyria) can look impressive
b) (8:5-8) The arm of flesh will ultimately destroy you
c) (8:9-15) The only hope for refuge is Immanuel
d) (8:16-18) The signs and wonders associated with the promise of Immanuel encourage us
to anticipate deliverance
2) (8:19-22) Avoid any contact with the dark side of the occult – 8 reasons given
e. (9:1-7) God will transform His people from gloom to glory by the righteous reign of the promised
Immanuel
d. (9:8 – 10:4) Rely only on Immanuel -- The unrelenting wrath of God executes waves of judgment against a
people that persist in rejecting His counsel
1) (9:9B-12) Critical sin of prideful self-reliance
2) (9:13-17) Critical sin of blind loyalty to godless leaders
3) (9:18-21) Critical sin of self-preservation
4) (10:1-4) Critical sin of judicial injustice and exploitation
c. (10:5-19) The exercise of God’s sovereignty over wicked world rulers -- The tools used by God for His sovereign
purposes (e.g. Assyria) must never imagine that they function with independent purpose and power
1) (10:5-11) Contrast between the sovereign purpose and the Assyrian purpose
2) (10:12-14) Contrast between the sovereign power and the Assyrian power
3) (10:15) Contrast between the praise due to the sovereign Lord and praise due to the tool nation
4) (10:16-19) Judgment executed by the sovereign Lord against His tool nation for their moral culpability
b. (10:20 – 11:10) The Messianic promise of Immanuel realized – fulfilling kingdom objectives
1) (10:20-34) The mighty God carries out His master plan for the repentant remnant by controlling
historical cycles of oppression, deliverance and judgment
a) (10:20-23) Word of hope for the oppressed
b) (10:24-27) Word of deliverance via the coming Anointed One
c) (10:28-34) Word of judgment
2) (11:1-10) In the future Messianic kingdom the knowledge of the Lord incarnate in Immanuel will
establish justice, peace and unity
a) (11:1-5) The establishment of justice – Messianic King ruling in wisdom and righteousness –
delighting in the fear of the Lord
b) (11:6-9) The establishment of peace – Messianic Kingdom environment enjoying peace and
harmony – dominated by the knowledge of God
c) (11:10) The establishment of unity – Messianic Kingdom nations submitting eagerly – devoted
to the majesty of the Davidic monarch
a. (11:11 – 12:6) Celebrating the Victory of Faith in the Lord – Final redemption and rejoicing
1) (11:11-16) The redemption of the redeemed -- Exodus redemption revisited in final victory of the
regathered remnant
2) (12:1-6) The rejoicing of the redeemed – Exaltation renewed as the rescued remnant gives thanks and
Testimony
B. (13:1 – 23:18) Ten Oracles of Judgment (mainly on the Gentile nations surrounding Judah) Because of Their Pride and Self-
Reliance – Destined for Both Near Term and Eschatological Judgment With Some Remnant Hope – Application: Trust in God Alone!
1. (13:1 – 14:27) Judgment on Babylon – Root Sins of Pride and Self-Reliance Will Be Judged
a. (13:1-22) The wrath of God directs instruments of destruction against evil nations on account of their pride and
self-reliance
b. (14:1-23) Presumptuous pride brought low – 4 reactions to the destruction of the proud king of Babylon
c. (14:24-27) Transition – Judgment on Assyria – demonstrates God’s sovereignty over all the nations

2. (14:28-32) Judgment on the Philistines – God’s Kingdom will Triumph in the End
(:28) Prelude – listen to God’s revelation – God provides light in dark times
a. (:29-30a) Do not gloat prematurely – God’s kingdom will triumph
b. (:30b-31) Instead, bewail your impending doom – God’s enemies will perish
(:32) Application to God’s people – Trust in the All-Sufficient Savior

3. (15:1 – 16:14) Judgment on Moab – Compassion for the Lost – Prideful idolaters should stir our hearts to compassion as
they face grievous devastation for their rejection of refuge in Christ

4. (17:1-14) Judgment on Damascus – Warning Against Forgetting God – Forgetting God dishonors Him greatly but does
not cancel out His covenantal remnant program
a. (:1b-3) Devastation coming for Syria and Israel
b. (:4-6) Glory fading away for Syria and the northern kingdom of Israel – yet a small remnant preserved
c. (:7-8) Faith refocusing on the only true God
d. (:9-11) Root sin = forgetting God and seeking security in the arm of the flesh

(18:1-7) Core Salvation Message for the Gentiles (represented here by the Ethiopians) – Transition from Woe to Worship
Stand Still and See the Salvation of the Lord and Worship Him Alone
a. (:1-2) Woe – Dangerous threats can stir up a frenzy of protective activity
b. (:3) Waiting – Wait for the Lord to manifest His dominion
c. (:4-6) Watching – The oppressive invasions by world powers will be nipped in the bud by the Lord who reigns
over all
d. (:7) Worship – Submission and tribute will be gratefully offered when the Lord reigns visibly from Mount Zion

5. (19:1 – 20:6) Judgment on Egypt – The Futility of Trusting in the Arm of the Flesh and the Process of Salvation –
Egypt will face deserved judgment and experience undeserved blessing – but will never be a dependable source of salvation
a. (19:1-15) Egypt cannot save itself – human wisdom leads to ruin
b. (19:16-25) Egypt cannot save you because it needs salvation itself – The Process of Salvation:
1) (:16-17) Conviction of Sin – starting point of the conversion process – Fear of God
2) (:18) Crossroads of Decision – pledging allegiance – Salvation vs. Destruction
3) (:19-22) Consummation of Salvation – leading to worship and growing knowledge
4) (:23) Congregation United in Worship – reconciliation and fellowship on human plane
5) (:24-25) Congregation United in Blessing – unity of saved Jews and Gentiles experiencing God’s
blessings
c. (20:1-6) Trusting in the arm of the flesh (Egypt and Ethiopia) will be futile – always leads to bondage and
humiliation and shame

6. (21:1-10) Judgment on Babylon – The Horror of God’s Judgment – Horror strikes those who perceive the destructive
consequences of trusting in the arm of the flesh
a. (:1-2) Harsh vision of unrelenting attacks
b. (:3-4) Horror overwhelms God’s prophet
c. (:5-9) Hopes crushed by the shattering of the arm of the flesh
d. (:10) Hard times lie ahead for the people of God before millennial blessing

7-8. (21:11-17) The Certainty of God’s Judgment – There will be no stay of execution with respect to God’s judgment plans
for the nations – regardless of how general or how precise the revelation of His timeline

7. (21:11-12) Judgment on Edom (Dumah = Silence) – How much longer? Uncertain timeline but hope will be followed by
even more severe hardship

8. (21:13-17) Judgment on Arabia – Precisely one year until fleeing refugees reduced to a very small defeated remnant

9. (22:1-25) Judgment on Jerusalem – The Valley of Vision – Unbelief = The Unpardonable Sin –