Book Summary:

​ The book opens with God condemning Judah, spoken through the vision of Isiah, as he says their actions are not
genuine and that they must repent. Thus, the judges will return one day and mediate between nations so war is no longer
needed, all of this happening on one day with incredible destruction, but also purification as Judah turns on itself. His
vision then is of god directly, alongside the seraphim who are described. Though he says he is unholy, a seraphim touches
him with coal to purify him, before God gives Isiah a job to speak and spark fear in Judah.
Israel and the Syrians plan to invade Judah if the kingdom does not help against Assyria, and Isiah stands against
them prophesying, saying their kings will be dead soon and another – Immanuel – born who will be holy and restore peace
to the world, sounding very much like Christ. Israel and Jerusalem will be scattered by the Assyrians and made to flee
their home, but will in time return and reinhabit their lands as God casts away the Assyrians. Various lands, from Egypt to
Babylon to Cush to Tyre, are all slated for destruction, however some are going to recover and have God’s favour.
The book then shifts into apocalypticism, foretelling God scourging the Earth of all peoples and making it clean
again, levelling incredible destruction. After this, however, he will descend and restore Israel, raising the dead and helping
them regain their place in the world. People are said to have made a pact with death, yet God strips this away for he was
the cornerstone of Israel and controls much. People are warned not to shelter in Egypt or trust their strength, as it is
nothing compared to God. When a king reigns (where is not specified) he will be righteous and the world will rush to
follow God’s ways, evoking imagery of Jesus.
Shifting forms, the book then tells the tale of King Hezekiah and how he was threatened by the Assyrians as a
prelude to the full destruction. Though it was frightening for the king, an angel descended and proclaimed God’s favour,
smiting the army as the enemy king fled and was murdered by his sons. Later, when Hezekiah was slated for pestilence,
his prayers were met by God extending his life by 15 years. Several pages are then spent largely condoning the worship of
idols.

Cool Quotes:
-​ 1:18
-​ 1:19-20
-​ 2:4
-​ 5:16-17
-​ 6:2-3
-​ 7:14/16
-​ 9:6
-​ 10:14
-​ 11:4
-​ 12:2
-​ 13:9
-​ 13:10
-​ 14:12
-​ 14:24
-​ 16:3
-​ 17:7-8
-​ 17:13
-​ 24:2
-​ 24:6
-​ 24:18
-​ 25:4
-​ 25:8
 -​ 26:10
-​ 26:13
-​ 26:19
-​ 27:1
-​ 28:7
-​ 28:15/18
-​ 29:4
-​ 29:6
-​ 29:13-14
-​ 29:19-20
-​ 33:24
-​ 35:4
-​ 35:8
-​ 38:19
-​ 40:11
-​ 40:17-18
-​ 40:28-29
-​ 41:17
-​ 41:23-24 (in reference to other Gods)
-​ 42:5
-​ 42:16
-​ 43:27
-​ 49:26

Takeaway Lessons:
-​ God frequently uses the language of abusers, telling people he does what he does out of love, and that they
shouldn’t fear his wrath as it will be over soon (10:24-25)
-​ Israel is said to “draw joyously from the well of salvation” (12:3), showing an attitude towards potential recovery
-​ Chapter thirteen details the destruction of Israel and the threats in interesting detail, painting a very vivid image of
a wrathful God
-​ Enemies are to be captured and enslaved, turning captors into servants, to show God’s favour as he chooses Israel
(14:1-2)
-​ Tyre is said to be destroyed for 70 years (23:17), but this is a relatively short timeframe when the Jews have been
exiled longer. Is there a reason for God’s mercy?
-​ Chapter 24 strangely shifts to apocalyptic prophecy of the end times, but despite it all, the people still cheer and
revere God (24:14)
-​ Ghosts are said to exist and talk from the Earth, whispering only (29:4)
-​ God’s love is compared to a siege, and the punishment for breaking his commandments arriving like a destroyed
wall (30:13)
-​ A particular concern is placed on jews not sheltering with or trusting the Egyptians (31:3), potentially showing
that this was a concern to the Judean writers
-​ God’s arm, recompense and reward are cast as separate entities as him, establishing the holy spirit as a second
entity (40:10; 13). Similar in 44:6
-​ God says he’s restrained himself up until this point, but will now cry out like a woman in labour and wreak havoc,
showing the beneficence which he believes he carries (42:14)
-​ The punishments one most fears or is most confident won’t happen to them are what God inflicts, no matter the
strength of one’s ‘sorceries or enchantments’ (47:8-9)
Questions:
-​ When God asks who he should send a messenger (5:8), is he asking the seraphim, a rhetorical question, or are
other people present?
-​ Why is the phrase ‘briars and thorns’ repeated multiple times in a single threat? (7:23-25)
-​ Chapter 12 is structured like a song, possibly having carry over from Psalms
-​ It is said no shepherd will allow their flock to lie down in a destroyed Jerusalem (13:20), is this literal or does it
reference priests or God keeping away from the place?
-​ Why is chronology largely broken, with stories about Israel’s return put right between prophesies of its
destruction, rather than destruction followed by return?
-​ God is prophesied to punish the Host of Heaven and the Kings of the Earth (24:21). What did the host do to upset
him, are they not divine? Or did they get too close to mortals?
-​ If people are so quick to worship God when given evidence of his power (32:3-4), why do they not when evidence
already exists?
-​ Why are some people named for genealogy (i.e. X, son of Y) and others for their role, or a name alone (36:3)
-​ God is described as being like one’s husband, but calls to people like a wife from home (54:5-6), calling into
question his gender and the role he plays

Connections:
-​ The expert magician and ‘expert in charms’ are both listed among the respected leaders of Judah, showing how
these positions were accepted, that they existed in the area, or both (3:3)
-​ 3:18-23 lists a large number of status symbols the lord will revoke, showing the valuable things of the time
-​ “Let me sing for my beloved” (5:1) opens book five, reminiscent of the prior Song of Solomon
-​ The book has begun referencing past chapters as allusions, such as Sodom and Gemorrah being used as an
example of destruction (13:19)
-​ God says he will make a way in the wilds and deserts for Israel to travel in and survive, mimicking the flight of
exodus (43:19)
-​ The times of Noah are recalled directly, though because of God’s promise he does not smite the land even if he
flees from it for a time (54:7-9)