INTRODUCTION
As far as Jesus and the New Testament writers were concerned, the Jewish Scriptures that Christians call the âOld Testamentâ were the Scriptures. In saying that, I cut corners a bit, as the New Testament never gives us a list of these Scriptures, but the body of writings that the Jewish people accept is as near as we can get to identifying the collection that Jesus and the New Testament writers would have worked with. The church also came to accept some extra books such as Maccabees and Ecclesiasticus that were traditionally called the âApocrypha,â the books that were âhidden awayââa name that came to imply âspurious.â Theyâre now often known as the âDeuterocanonical Writings,â which is more cumbersome but less pejorative; it simply indicates that these books have less authority than the Torah, the Prophets, and the Writings. The precise list of them varies among different churches. For the purposes of this series that seeks to expound the âOld Testament for Everyone,â by the âOld Testamentâ we mean the Scriptures accepted by the Jewish community, though in the Jewish Bible they come in a different order, as the Torah, the Prophets, and the Writings.
They were not âoldâ in the sense of antiquated or out-of-date; I sometimes like to refer to them as the First Testament rather than the Old Testament to make that point. For Jesus and the New Testament writers, they were a living resource for understanding God, Godâs ways in the world, and Godâs ways with us. They were âuseful for teaching, for reproof, for correction, and for training in righteousness, so that the person who belongs to God can be proficient, equipped for every good workâ (2 Timothy 3:16â17). They were for everyone, in fact. So itâs strange that Christians donât read them very much. My aim in these volumes is to help you do so.
My hesitation is that you may read me instead of the Scriptures. Donât fall into that trap. I like the fact that this series includes much of the biblical text. Donât skip over it. In the end, thatâs the bit that matters.
An Outline of the Old Testament
The Christian Old Testament puts the books in the Jewish Bible in a distinctive order:
Genesis to Kings: A story that runs from the creation of the world to the exile of Judahites to Babylon
Chronicles to Esther: A second version of this story, continuing it into the years after the exile
Job, Psalms, Proverbs, Ecclesiastes, Song of Songs: Some poetic books
Isaiah to Malachi: The teaching of some prophets
Here is an outline of the history that lies at the booksâ background. (I give no dates for events in Genesis, which involves too much guesswork.)
1200s | Moses, the exodus, Joshua |
1100s | The âjudgesâ |
1000s | King Saul, King David |
900s | King Solomon; the nation splits into two, Ephraim and Judah |
800s | Elijah, Elisha |
700s | Amos, Hosea, Isaiah, Micah; Assyria the superpower; the fall of Ephraim |
600s | Jeremiah, King Josiah; Babylon the superpower |
500s | Ezekiel; the fall of Judah; Persia the superpower; Judahites free to return home |
400s | Ezra, Nehemiah |
300s | Greece the superpower |
200s | Syria and Egypt, the regional powers pulling Judah one way or the other |
100s | Judahâs rebellion against Syrian power and gain of independence |
000s | Rome the superpower |
Isaiah
Isaiah is the first of the great prophetic books, though Isaiah was not the first of the great prophets. The first to have a book named after him was Amos. Neither did prophets such as Amos and Isaiah fulfill their ministries by writing books. Prophets fulfilled their ministry by showing up in a public place such as the temple courtyards in Jerusalem and declaiming to anyone who would listen and also to the people who didnât wish to listen. You can get an idea from reading the book of Jeremiah, which includes a number of stories about Jeremiah doing so, or from reading the Gospels, which portray the prophet Jesus doing so. Isaiah 8 and Jeremiah 36 include accounts of how these prophets came to have some of their messages written down, and it wouldnât be surprising if the actual books of Isaiah and Jeremiah ultimately go back to these acts of writing down.
The fact that the material in a book such as Isaiah goes back to prophetic preaching explains the way the book doesnât unfold in a systematic way like a normal book. Itâs a collection of separate messages that have been strung together. Often the same themes recur, as they do in Jesusâ parables, because the same themes recurred in the prophetâs preaching. Thereâs a story about a Christian preacher whose people accused him of always repeating the same message; when they took notice of that one, he responded, he would preach another.
But the fact that the book is a compilation of prophetic messages doesnât mean it has no structure. At a macro level, itâs rather clearly arranged.
Isaiah 1â12: Messages about Judah and Jerusalem, with references to King Ahaz
Isaiah 13â23: Messages about the nations around, with a reference King Ahaz
Isaiah 24â27: Messages about the destiny of the world around, with no reference to specific kings
Isaiah 28â39: Messages about Judah and Jerusalem, with references to King Hezekiah
Isaiah 40â55: Messages about Judah and Jerusalem, with references to King Cyrus
Isaiah 56â66: Messages about Judah and Jerusalem, with no reference to specific kings
One feature emerging from this outline is that at the macro level the book is arranged chronologically. Ahaz was king of Judah about 736 to 715. Hezekiah was king about 715 to 686. The last part of Isaiah 28â39 looks forward to the fall of Jerusalem and the exile of its leadership to Babylon, which happened in 587. Cyrus was the king of Persia who took over the Babylonian empire in 539 and allowed the Judahites in Babylon to go back home and rebuild the temple. The last chapters of the book make sense when understood in relation to the community in Judah after that event.
One implication of that outline is as follows. While Isaiah 39 speaks of the exile as something to happen in the future, the messages in Isaiah 40â55 speak of it as something that happened quite a while ago. The future they refer to is that promise that God is about to make it possible for people to return to Jerusalem. The implication is that the Isaiah of chapters 1â39 isnât the prophet whose preaching appears in chapters 40â55 or chapters 56â66. The book called Isaiah is a compilation of the messages of several prophets. Something of this sort may well be true of most of the prophetic books. It doesnât mean theyâre random compilations; one can see links between chapters 40â66 and chapters 1â39. As the outline above indicates, the last part of the book concerns itself with Judah and Jerusalem as much as the first part does. The most distinctive link between the parts is the description of God as âthe holy one of Israel.â That title, or a variant, comes twenty-eight times in Isaiah (only six times in the whole of the rest of the Old Testament), half in chapters 1â39 and half in chapters 40â66. The whole of the book called Isaiah is a message about the holy one of Israel.
Although the bookâs macro-structure divides it up neatly, thereâs also some mixing of prophecies within the major sections. For instance, the opening chapter is a compilation of prophecies that look as if they come from different contexts and have been brought together to form an introduction to the book as a whole. From time to time we will draw attention to other points where something of this kind happens, but generally itâs hard to be sure whether it is so.
ISAIAH 1:1â20
Iâm Fed Up to the Teeth with Your Worship
1 The vision of Isaiah ben Amoz which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
2 Listen, heavens, and give ear, earth,
because Yahweh has spoken.
I raised children and brought them up,
but theyâ they rebelled against me.
3 An ox acknowledges its owner,
a donkey its masterâs manger.
Israel doesnât acknowledge,
my people doesnât take any notice.
4 Hey, offending nation,
a people heavy with waywardness!
Offspring of evil people, decadent children,
theyâve abandoned Yahweh.
Theyâve disdained Israelâs holy one,
theyâve become estranged, backwards.
5 Why will you be beaten more,
continue rebelling?
The whole head [has come] to sickness,
the whole heart is faint.
6 From the sole of the foot to the head,
thereâs no soundness in it.
Bruise, blotch, fresh woundâ
they havenât been pressed out,
they havenât been bandaged,
it hasnât been softened with oil.
7 Your country is a waste,
your cities are burned with fire.
Your land...