The Bible has been translated into hundreds of languages. As a result, there are many different versions of the scriptures that we can read today. However, there is only one inerrant Word of God, and it comes to us in the original Hebrew and Greek manuscripts. Despite the fact that there were forty-four authors who contributed to the Bible over the course of 1,500 years, every book is in agreement with every other book.
The New Testament of Christianity is a collection of writings that describe the life and teaching of Jesus Christ. The New Testament has four major prophets, which are Isaiah, Jeremiah, Ezekiel, and Daniel. These men prophesied in the Old Testament era. In addition to these four prophets, there are also 12 minor prophets within the New Testament books.
List Of Prophets In The New Testament
1. John the Baptist
John the Baptist is considered a prophet in the New Testament. He is known for preparing the way for Jesus Christ and baptizing him in the Jordan River.
2. Agabus
Agabus is mentioned in the book of Acts as a prophet who predicted a famine during the reign of Claudius. He also foretold the arrest and imprisonment of the apostle Paul.
3. Judas and Silas
Judas and Silas were prophets who were sent with Paul and Barnabas to deliver a message to the Gentile believers in Antioch. They were highly respected among the early Christian community.
4. Simeon
Simeon is described as a righteous and devout man who was waiting for the consolation of Israel. He prophesied about Jesus when Mary and Joseph brought him to the temple as a baby.
5. Anna the Prophetess
Anna was a prophetess who lived in the temple and worshipped night and day, fasting and praying. She also prophesied about Jesus when he was presented in the temple.
6. Philip’s Daughters
In the book of Acts, Philip is said to have four daughters who prophesied. Although their names are not mentioned, they are recognized as prophets in the early Christian church.
These are just a few of the prophets mentioned in the New Testament. Each played a significant role in spreading the message of Jesus Christ and building the early Christian community.
| Prophet | Role |
|---|---|
| John the Baptist | Prepared the way for Jesus |
| Agabus | Predicted famine and Paul’s imprisonment |
| Judas and Silas | Sent to deliver messages to Gentile believers |
| Simeon | Prophesied about Jesus in the temple |
| Anna the Prophetess | Prophesied about Jesus in the temple |
| Philip’s Daughters | Prophesied in the early Christian church |
The following is a Complete list of Prophets in the New Testament:
John the Baptist, who was called to be a prophet by God. He baptized Jesus, and his preaching was that people should prepare for the coming of Jesus.
Jesus of Nazareth, who is considered the Messiah and the Son of God by Christians. He performed many miracles and taught people about the Kingdom of God.
Stephen, who was stoned to death for his faith in Jesus Christ. He preached about Jesus as well as Moses and the prophets before him.
Paul of Tarsus, who converted to Christianity after having been blinded by a vision from God during one of his journeys. He wrote many letters to various churches around the Mediterranean Sea area that are still used today as guides for Christian practice throughout history.
- John the Baptist
- Jesus Christ (the Messiah)
- The Apostle Paul
How Many Prophets In The Bible New Testament
In the New Testament of Christianity, there are four major prophets and several minor prophets.
The New Testament is the second part of the Christian Bible. It contains 28 books, including the four Gospels (Matthew, Mark, Luke and John) and the Acts of the Apostles.
This article will talk about the prophets who appeared in this book. In Christianity there are four major prophets and several minor prophets: Job (Job), Joel (Joel), Amos (Amos), Obadiah (Obadiah), Jonah (Jonah), Micah (Micah), Nahum (Nahum) Habakkuk Haggai Zephaniah Malachi
The major prophets are Isaiah, Jeremiah, Ezekiel and Daniel.
The major prophets are Isaiah, Jeremiah, Ezekiel and Daniel. The minor prophets include Hosea, Joel, Amos, Obadiah, Jonah and Micah. The total number of prophets is 32 (24 Old Testament and 8 New Testament)
The names of the minor books in the Bible are: Hosea 1:1 – 3:5; Hosea 4:14–14:10; Amos 1:1 – 9:10; Obadiah 1:1–21; Jonah 1-4 (5–16); Micah 1–7.
Ezekiel, who was a priest and a prophet, is known for his prophecies that focused on the destruction of Jerusalem and the return to the land of Israel.
Ezekiel, who was a priest and a prophet, is known for his prophecies that focused on the destruction of Jerusalem and the return to the land of Israel. He prophesied during the time of Jeremiah. Ezekiel’s prophecies are found in the book of Ezekiel.
Daniel is unique among the major prophets because he achieved success in his lifetime. The book of Daniel emphasizes God’s sovereignty over human events.
One of the most interesting things about Daniel is that he is unique among the prophets in that he achieved success in his lifetime. The book of Daniel emphasizes God’s sovereignty over human events. In fact, it gives us an example of Daniel praying for the king and then having him restored to health (Dan 4:29–37). This is so unusual because all other prophets perished as martyrs or at the hands of their foes.
The minor prophets in the New Testament include Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi.
The minor prophets in the New Testament include Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah and Haggai. They are known as “minor” because they have less content than the major prophets such as Isaiah or Jeremiah. Their works tend to be shorter and their messages are often similar to those of other prophets.
There are four major prophets and twelve minor prophets in the New Testament.
There are four major prophets and twelve minor prophets in the New Testament.
The four major prophets include:
- Isaiah
- Jeremiah
- Ezekiel
- Daniel
Each of these prophets had a different message and point of view, but they all had the same goal: to prepare people for the coming of Jesus Christ. There are many important lessons that we can learn from the New Testament prophets, and they are all worth reading.
How Many Prophets In The New Testament
The New Testament Prophets Spoke God’s Truth
As was true in the Old Testament period, the main job of the New Testament prophets was to speak forth the Word of God. The writings of the New Testament prophets carried the same authority as writings of the Old Testament prophets. Jesus said His words were given by God the Father
Then Jesus answered them, “My teaching is not mine but his who sent me” (John 7:16).
He also said.
For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it (John 12:49).
According to Jesus, the source of His words was God the Father.
The Prophets Were Leaders In The Early Church
The prophets are among the distinctive leaders of the new order. Paul wrote.
The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teacher (Ephesians 4:11).
The prophets spoke for edification, exhortation, and comfort.
For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit. On the other hand, those who prophesy speak to other people for their upbuilding and encouragement and consolation (1 Corinthians 14:2,3).
The Church Was Built Upon The Foundation Of The Apostles And Prophets
The Bible says that the church is built on the foundation of the apostles and prophets. Paul wrote.
Built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone (Ephesians 2:20).
There Is An Important Distinction Between The Prophets And The Role Of The Church
The Bible does not say that the apostles and prophets were built upon the church but that the church was built upon the apostles and prophets. This is an important distinction. The church did not bestow apostolic and prophetic authority upon certain people. It was the Holy Spirit who chose certain people to receive and deliver the truth of God. The church could never authorize a prophet – they could merely recognize a prophet. Neither the congregation of Israel, during the time of the Old Testament, nor the church, during the New Testament era, ever ordained anyone to the prophetic ministry. This was the job of God alone.
Summary
As there were prophets during the Old Testament era, there were also prophets during the New Testament.
The job of the New Testament prophets was similar to that of their Old Testament counterparts. They were to speak forth the Word of God to the people.
The church was built upon the foundation of these individuals; they were the leaders of the new order. The prophets were those individuals whom God selected. No church or organization has the authority to declare someone a prophet. God alone was in charge of this.
Who Is The Only Prophet In The New Testament
The first division of the Old Testament was known as the Law with the second being called the Former Prophets, but these included four books that have already been outlined—Joshua, Judges, Samuel, and Kings. Though these books deal with the history of Israel, they were composed from a prophetic viewpoint, and possibly even the authors themselves may have been prophets by profession.
The seventeen books considered in this section were classified in the Hebrew Bible as the Latter Prophets. The term ‘latter’ speaks primarily of their place in the canon rather than of their chronological position. These prophets are sometimes called the writing prophets because their authors wrote or recorded their utterances. There were other oral prophets like Nathan, Ahijah, Iddo, Jehu, Elijah, Elisha, Oded, Shemaiah, Azariah, Hanani, Jahaziel, and Huldah who left no records of their utterances. Mostly because of their size, the Latter Prophets are subdivided into the Major Prophets (Isaiah, Jeremiah, and Ezekiel) and the Twelve Minor Prophets, whose writings could all be included in one large scroll which came to be known in Greek as the Do„decaprophe„ton, “the Twelve-Prophet Book”).50 Daniel, usually viewed as one of the Major Prophets in the English Bible, actually appears in the third division of the Hebrew Canon called “the Writings.”
Lamentations will also be dealt with here because of its place in the English Bible, though in the Hebrew Bible it is among the five rolls or megilloth, the shorter books, which were brief enough to be read publicly on anniversaries.
THEIR DESCRIPTION
Due to the nature of their ministry and calling, the authors of these books have been known by a variety of names. They were called prophets, seers, watchmen, men of God, messengers, and servants of the Lord. Unger writes:
According to I Samuel 9:9 the prophet was in earlier Israel commonly called a ro’eh, that is one who perceives that which does not lie I the realm of natural sight or hearing. Another early designation of similar etymology was a hozeh “one who sees supernaturally” (II Samuel 24:11). Later the Hebrew seer was more commonly called a nabhi’ (I Samuel 9:9).
This popular name is to be related the Accadian nabu, “to call or announce,” either passively, as Albright (From the Stone Age to Christianity, 1940, pp. 231 ff.), “one who is called” (by God), or actively with Koenig (Hebraeisches and Aramaeisches Woerterbuch zum Alten Testament, 1936, p. 260), “an announcer” (for), or preferably with Guillaume (Prophecy and Divination, 1938, pp. 112f), who construes the term to mean that the prophet is the passive recipient of a message manifest in his condition as well as in his speech, and is “one who is in the state of announcing a message which has been given to him” (by God).51
As can be seen from Unger’s comments, a certain amount of uncertainty exists regarding the exact meaning of the word “prophet.” The word prophet is from the Hebrew ayb]n* (nabi). The deviration of this word is a matter of controversy, but the essential idea in the word is that of anauthorizedspokesman.
This is clear, not from the etymology of this word which has been lost in antiquity, but from its use in three Old Testament passages:
(1) Exodus 6:28-7:2. When Moses objected to being the spokesman for God to Pharaoh, God appointed Aaron to be Moses prophet, i.e., his authorized spokesman. The issue here is that one person is speaking for another.
(2) Numbers 12:1-8. Aaron and Miriam, perhaps out of jealousy, sought to supplant Moses as mediator of God’s revelation with themselves (cf. Vs. 2), but God dramatically intervened to show He would speak directly with Moses alone and that He would also speak through those called prophets by dreams and visions. But the implication as to the meaning of “prophet” is clear. A true prophet is one who speaks for God to man.
(3) Deuteronomy 18:9 -22. Just before the death of Moses, we have the formal announcement of the office of the nabi, the prophet, on a continuing basis.52 These verses make it clear that the prophet is one who speaks forth the message which God has revealed to him.
THEIR DIRECTIVE OR MESSAGE
As a mouthpiece or spokesman for God, the prophet’s primary duty was to speak forth God’s message to God’s people in the historical context of what was happening among God’s people. The broadest meaning is that of forthtelling; the narrower meaning is that of foretelling. In the process of proclaiming God’s message, the prophet would sometimes reveal that which pertained to the future, but, contrary to popular opinion, this was only a small part of the prophet’s message.
Forthtelling involved insight into the will of God; it was exhortative, challenging men to obey. On the other hand, foretelling entailed foresight into the plan of God; it was predictive, either encouraging the righteous in view of God’s promises or warning in view of coming judgment. So the prophet was the divinely chosen spokesman who, having received God’s message, proclaimed it in oral, visual, or written form to the people. The prophets frequently recited, “Thus says the Lord,” for this reason.
As God’s spokesman, their message can be seen in a three-fold function they had among the people of God in the Old Testament:
First, they functioned as preachers who expounded and interpreted the Mosaic law to the nation. It was their duty to admonish, reprove, denounce sin, threaten with the terrors of judgment, call to repentance, and bring consolation and pardon. Their activity of rebuking sin and calling for repentance consumed far more of the prophets’ time than any other feature of their work. The rebuke was driven home with predictions about the punishment that God intended to send on those failing to heed the prophet’s warning (cf. Jonah 3:4).
Second, they functioned as predictors who announced coming judgment, deliverance, and events relating to the Messiah and His kingdom. Predicting the future was never intended merely to satisfy man’s curiosity but was designed to demonstrate that God knows and controls the future and to give purposeful revelation. A true prophet would see the fulfillment of his prophecy. The failure of the prediction to be fulfilled would indicate that the prophet had not spoken the word of Yahweh (cf. Deut. 18:20–22). In 1 Samuel 3:19, it is said of Samuel that the Lord was with him and let none of his prophetic words fail (lit., “fall to the ground”).
Finally, they functioned as watchmen over the people of Israel (Ezek. 3:17). Ezekiel stood as a watchman on the walls of Zion ready to trumpet a warning against religious apostasy. He warned the people against political and military alliances with foreign powers, the temptation to become involved in idolatry and Canaanite cultic worship, and the danger of placing excessive confidence in religious formalism and sacrificial ritual.
While the prophets functioned in various ways as they communicated God’s message, they occupied one major role in Israel’s religious system. The prophets in Israel occupied the role of a royal diplomat or prosecuting attorney, indicting the nation for violations of the Mosaic covenant.53
A COMPARISON OF THE FOUR MAJOR PROPHETS54
| Comparison of the Four Major Prophets | ||||
| Isaiah | Jeremiah | Ezekiel | Daniel | |
| Prophesied To: | Jews in Judea | Jews in Judea and captivity | Jews captive in Babylon | Jews captive in Babylon and Gentile kings |
| Concerning: | Judah and Jerusalem (Isa. 1:1; 2:1) | Judah and Nations (Jer. 1:5, 9-10; 2:1-2) | The whole house of Israel (Ezek. 2:3-6; 3:4-10, 17) | Israel and Gentile Nations (Dan. 2:36ff; 9) |
| During the reigns of: | Uzziah, Jotham, Ahaz, Hezekiah (kings of Judah) | Josiah, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah (kings of Judah) | Zedekiah (king of Judah);Nebuchadnezzar (king of Babylon) | Jehoiakim, Jehoiachin, Zedekiah (kings of Judah).Nebuchadnezzar (king of Babylon |
| Dates: | 740-680 B.C. | 627-585 B.C. | 592-570 B.C. | 605-536 B.C. |
| Historical Setting: | 2 Kings 15-21; 2 Chronicles 26-30 | 2 Kings 22-25 | Daniel 1-6 | Daniel 1-6 |
A REVIEW OF THE OLD TESTAMENT’S ANTICIPATION OF CHRIST 55
By way of review, it would be well to remember that the Law laid the foundation for Christ by the election (Genesis), redemption (Exodus), sanctification (Leviticus), direction (Numbers), and instruction (Deuteronomy) of the nation of Israel as the custodians of the oracles of God (Rom. 3:1) and the channel for Messiah (Gen. 12:1f; Rom. 9:4-5).
Then further preparation for Christ was given in the Historical Books by giving the nation the Land of Israel for their possession (Joshua). The nation was then oppressed by foreign nations and was unfaithful, still God raised up judges and found faithfulness in the nation (Ruth).
Stabilization was given to the nation under king Saul (1 Samuel), then expansion under king David (2 Samuel), and glorification of the nation under Solomon’s reign (1 Kings 1-10). This was followed with division in the nation (1 Kings 11 -22) into the northern 10 tribes and the southern tribes of Judah and Benjamin. These both suffered deterioration (2 Chronicles) resulting eventually in deportation by Assyria and Babylon (2 Kings).
Consequently, the Temple suffered deprivation (1 Chronicles) and destruction (2 Chronicles). However, God’s faithfulness to His promises remained and so there was reconstruction of the Temple (Ezra) and restoration of a remnant of the nation to the land (Nehemiah) followed by protection of God’s people (Esther).
All the while, in the Poetical Books there was always spiritual aspiration for Christ with the moral foundation being laid in the Law and the national framework being developed in the books of History.
Through the Prophetical Books we have the nation of Israel, through the prophets, looking forward with great expectation to Christ. This is done in the following ways:
The earlier prophets (Hosea, Joel, and Amos) expect a national restoration by the Messiah. Isaiah and Micah predict international salvation through the coming of Christ. But Obadiah, Jonah, Nahum, Habakkuk and Zephaniah warn of God’s retribution on the nations. Lamentations grieve over God’s retribution on His people but Jeremiah looks for a covenantal reaffirmation in Christ. Ezekiel expects the nation’s religious restoration and Daniel predicts its political restoration. After the Babylonian captivity, Haggai and Zechariah exhort the people in their religious reconstruction and Malachi in their social and moral reconstruction, as they await the coming of the “sun of righteousness [that] shall rise, with healing in its wings” (Mal. 4:2).56
ISAIAH (The Salvation of Yahweh)
AUTHOR:
As the book clearly declares, the author is Isaiah, the son of Amoz, an apparently influential and distinguished Jewish family. Isaiah but he appears to have been on familiar terms with the royal court even in the reign of Ahaz. He was evidently a well- educated student of international affairs who spent most of his time in the city of Jerusalem, where he rubbed shoulders with royalty and gave advice on foreign affairs because he was so in touch with the crosscurrents of world affairs. Although frequently mocked, he vehemently opposed any tangled alliances with foreign powers (whether with Assyria as against Samaria and Damascus or with Egypt as against Assyria). As warned by the Lord in chapter six, his cause was doomed to failure, for both government and people chose to put their trust in the political alliances of man rather than in the sure person and promises of God.
An old tradition relates that he was martyred at some point in the reign of Manasseh, possibly by being sawed in two inside a hollow log (d. Heb. 11:37). Since he records the death of Sennacherib in Isa. 37:37–38, it is fair to assume that Isaiah lived until after Sennacherib’s death in 681 b.c.57
Liberal critics who contend that a “Deutero-Isaiah” wrote chapters 40–66 after the Babylonian captivity have questioned the book of Isaiah’s unity. Concerning the various viewpoints of the critics, Ryrie writes.
Much dispute has arisen over the authorship of chaps. 40–66. Some assign the entire section to a “Deutero-Isaiah,” who lived around 540 B.C. (after the Babylonian captivity). Others see a “Trito-Isaiah,” who wrote chaps. 56–66. Still others see insertions and editing as late as the first century B.C., a position difficult to maintain in view of the discovery of the Qumran Isaiah scroll dated in the second century B.C.
These suggestions attempt to eliminate the supernatural element necessary for predictive prophecy. Hence, the Babylonian captivity and the return under a Persian king (specifically named Cyrus) are not viewed as being predicted 150 years in advance but as happenings recorded after the events. But even if one were to grant such a conclusion, it would not invalidate predictive prophecy. The name of King Josiah was predicted by a prophet three centuries before his time (1 Kings 13:2), and Bethlehem was named as the birthplace of Messiah seven centuries before the event (Mic. 5:2). In addition, there is predictive prophecy in chaps. 1–39 of Isaiah (see 7:16; 8:4; 37:33–35; 38:8 for prophecies soon fulfilled and 9:1-2; 13:17–20 for prophecies of the more distant future).
If “Deutero-Isaiah” lived in Babylon, as is claimed, he shows little knowledge of Babylonian geography but great familiarity with Palestine (41:19; 43:14; 44:14). Further, it is asserted that differences in language and style can only be accounted for by assuming different authors, a theory that, if applied to Milton, Goethe, or Shakespeare, would force us to conclude that many of their writings were spurious. On the contrary, one can point out 40 or 50 sentences and phrases that appear in both sections of the book and that therefore argue for single authorship (cf. 1:20 with 40:5 and 58:14; 11:6-9 with 65:25; 35:6 with 41:18, etc.).
To claim two or more authors for this book is also to contradict the evidence of the New Testament. Quotations from chaps. 40-66 are found in Matthew 3:3; 12:17-21; Luke 3:4-6, Acts 8:28; Romans 10:16–20, and all are attributed to Isaiah. Moreover, in John 12:38-41, quotations from Isaiah 6:9–10 and 53:1 appear together, and both are ascribed to the Isaiah who saw the Lord in the Temple vision of chap. 6. We must therefore conclude that the same author was responsible for the entire book and that no part of it was written at the time of the Babylonian captivity.58
For more on this issue, see Gleason Archer’s coverage in his work, A Survey of Old Testament Introduction, Updated and Revised Edition, 1994, Moody Bible Institute, Paperback Edition.
DATE:
740–680 B.C.
Isaiah had a very long ministry that ranged from around 740 to 680. His ministry began near the end of the reign of Uzziah (790-739 B.C.) and continued through the reigns of Jotham (739-731 B.C.), Ahaz (731-715 B.C.), and Hezekiah (715-686 B.C.). From the standpoint of Gentile rulers of the time, Isaiah ministered from the time of Tiglath-pileser (745-727 B.C.) to the time of Sennacherib (705-681 B.C.) of Assyria.
He outdated Hezekiah by a few years because chapter 37, verse 38, records the death of Sennacherib in 681 B.C. Hezekiah was succeeded by his wicked son Manasseh who overthrew the worship of Yahweh and no doubt opposed the work of Isaiah.59
TITLE OF THE BOOK:
The title, Isaiah, is obviously taken from the name of the human author who, under the inspiration of the Holy Spirit, composed it. The Hebrew name of this prophet, Yes„aàya„hu‚, means Yahweh is salvation, which appropriately, is an excellent summary of the theme and contents of the book.
THEME AND PURPOSE:
As just mentioned, Isaiah’s name provides the theme of the book, “salvation is of Yahweh.” This is most evident by the fact the term “salvation” occurs some twenty-six times in Isaiah but only seven time in all the other prophets combined. Because of this, Isaiah has been called “the evangelical prophet” because he says so much about the salvation and redemptive work of Messiah. In fact, more is said about the person and work of Messiah in His first and second advents than in any other Old Testament book. In some respects, Isaiah is a miniature Bible. It has sixty-six chapters while the Bible has sixty-six books. The first thirty-nine chapters of Isaiah correspond to the thirty-nine books of the Old Testament which largely anticipate the coming of Messiah. The last twenty-seven chapters of Isaiah neatly parallel the twenty-seven chapters of the New Testament because they speak a great deal about the Messiah and His Kingdom as the servant of the Lord. Chapters 1–39 speak of man’s great need for salvation, while chapters 40-66 reveal God’s provision of Salvation in Messiah and His kingdom.
Summarizing the theme and content, Archer writes:
The main message of Isaiah is, appropriately enough, that man’s strength or the good deeds of the flesh cannot save him; rather, salvation is only possible through grace and the power of God, the Redeemer. The holy God will not permit unholiness in His covenant people and will therefore deal with them in such a way as to chasten and purge them and make them fit to participate in His program of redemption. Isaiah sets forth the doctrine of Christ in such full detail that he has rightly been described as “the evangelical prophet.” Deeper Christological insights are to be found in his work than anywhere else in the Old Testament.
KEY WORD:
Again in keeping with the theme and Isaiah’s name, the key word is salvation.
KEY VERSES:
7:14. “Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.
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.
53:4-7. Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.
KEY CHAPTERS:
Chapter 53: With a book so full of rich truth and Messianic anticipation, deciding of a key chapter is not easy, but surely Isaiah 53 which points to Messiah as a suffering Savior who must die for our sin, is the most remarkable and key chapters of the Old Testament.
KEY PEOPLE:
Isaiah the prophet is the key human personage, but Yahweh by the way He is focused on as the Mighty One of Israel, as the Holy One of Israel, and as the Lord God of Hosts, is clearly the chief focus of Isaiah’s book.
CHRIST AS SEEN IN ISAIAH:
No book of the Old Testament presents a portrait of Christ that is as complete and comprehensive as does Isaiah. Isaiah portrays Messiah in His sovereignty above (6:1f), birth and humanity (7:14; 9:6; 11:1), in His ministry by the Spirit (11:2f), His divine nature (7:14; 9:6); His Davidic descent (11:1); His work of redemption as our substitute (53), His ministry as the Servant Savior (49ff), and much more.
OUTLINE:
Due to the size of Isaiah, we will restrict the outline to major sections.
I. Prophecies of Denunciation and Judgment (1:1-39:8)
A. Prophecies Against Judah (1:1-12:6)
1. The Condemnation of Judah (1:1-5:30)
2. The Commission of the Prophet (6:1-13)
3. The Coming of Messiah (7:1-12:6)
B. Prophecies Against Gentile Nations (13:1-23:18)
1. Against Babylon (13:1-14:23)
2. Against Assyria (14:24-27)
3. Against Philistia (14:28-32)
4. Against Moab (15:1 – 16:14)
5. Against Damascus and Her Ally, Israel (17:1-14)
6. Against Ethiopia (18:1-7)
7. Against Egypt (19:1-20:6)
8. Against Babylon (21:1-10)
9. Against Edom (21:11-12)
10. Against Arabia (21:13-17)
11. Against Jerusalem (22:1-25)
12. Against Tyre (23:1-18)
C. Prophecies of the Day of the Lord (24:1-27:13)
1. Judgments of the Tribulation (24:1-23)
2. The Triumphs and Blessings of the Kingdom (25:1-27:13)
