Home > Bible Study, eschatology, Isaiah, Israel, premillennialism, S. Lewis Johnson > The Book of Immanuel: Isaiah 7 – 12

The Book of Immanuel: Isaiah 7 – 12


Continuing in S. Lewis Johnson’s Isaiah series, I now look at Isaiah chapters 7 through 12, a subset within the overall book of Isaiah:  the book of Immanuel.  This book itself has many interesting things, including an outline that follows the “signs” given in Isaiah 8:  Isaiah and his two sons:

  • Isaiah (Salvation of the Lord):  Isaiah 11

The details in Isaiah carry great meaning.  Consider the well-known words of Isaiah 9:6-7:  For to us a child is born, to us a son is given.
The order is important — it is not “a child is given” and “a son is born.”   The “child is born” part refers to Christ’s human nature.  He was born as we are.  The “son is given” refers to the Divine side of Christ, the Eternal Son (ref. Psalm 2:7).

Isaiah 11 presents the Coming of the King and the Anointing of the King, but skips over the Suffering of the King.  As S. Lewis Johnson points out, this part is reserved for later chapters in Isaiah.  Yet it is also significant that Isaiah (as with all the prophets) skips over the interval of this the Church Age without mention, directly from the Anointing of the King to His reigning in the Kingdom.  From the human perspective at least, it was (theoretically) possible for Christ to come and then to inaugurate the Kingdom, if the Jews had accepted their Messiah.  Yet we understand that in God’s sovereign purposes this was planned as well, that the Jews would reject their Messiah.  The first mention of the interval, the long delay between Christ’s First Coming and Second Coming, is in the gospel accounts when Jesus brings this new revelation, in the parables told to the apostles and the people concerning the delay.

The Importance of Prophecy
In 2 Thessalonians 2 Paul refers to Isaiah 11:4,
He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked.

Here also is a lesson concerning the importance of prophecy.
In response to those who say, we should not teach prophecy to a young Christian, because “prophecy is really confusing.  Give them the simple truth of the Bible, like the person of Christ, and the work of Christ, and how to live the daily life,” we see the example of the apostle Paul and the Thessalonian church.  Paul spent just 15 days in Thessalonica, and from that ministry a small church developed.  Acts tells us he was only there 15 days, and according to the chronology of Acts he could not have spent more than six weeks there, but apparently it was only 15 days.  SLJ continues:

And you know what he taught them?  He taught them all about the cross.  He taught them all about the work of the Holy Spirit.  He taught them all about Christian living.  And furthermore, he taught them about the man of sin.  He said remember when I was with you, I told you these things.  He taught them about the rapture of the church.  He taught them about the tribulation period, the 70th week of Israel.  He taught them about the kingdom.  He taught them not only these facts, but he taught them about the individuals themselves and what they would do.  And he told them that the man of sin was going to arise; that is, what he is talking about right here.  So we do not apologize for teaching the prophecy.  If Paul did it, we can do it too.  And if the Thessalonicans could take it, so can you.

The Importance of the Kingdom

Isaiah 11:6-9 describes the kingdom age — the words are not just symbolical, empty words.  Another good point from S. Lewis Johnson:

Now, theological contemporaries tell me … there is no such thing as the kingdom of God upon the earth.  But when I look at the Book of Revelation, I notice that not only is the kingdom of God upon the earth prophesied, but I read that the angels are saying, thy kingdom come too.  And to tell you the truth, I am glad to be associated with the angels.  And I say to my friends, I am very interested in what you say to me, but as soon as the angels stop praying thy kingdom come and as soon as the saints down through the years stop saying thy kingdom come, and as soon as our Lord’s prayer is changed to thy kingdom will not come, not until that time will I stop praying for the kingdom.  And as far as I am concerned the company of the apostles and the company of the prophets, and the company of the angelic beings in heaven is the kind of company I want to keep.  And so I will pray “thy kingdom come.”  That is precisely what that text meant and what it means.  And this in Isaiah is the fulfillment, expressed in the description of “thy kingdom come.”  And it is a beautiful picture of course.

As to why the kingdom is necessary:

Now, some people say, “A kingdom” is kind of an appendage to God’s plan — the ones who have the cross, the coming of the spirit, the preaching of the gospel, the last events in which Jesus Christ comes and then go right into eternity.  We do not need any kingdom.  It is a useless appendage attached to the plan of God.

Let me remind you of something:  Sin occurred in history.  God gave a promise of redemption in history so Christ is King and he suffered in history.  Now, furthermore, he says that in history when Jesus comes here, we are going to be caught up to meet him in the air, and we are going to be given a resurrection body in history so that men may see in history what God is doing.  Not out of history, in history.

Furthermore, when man sinned, vicariously he placed the creation under a curse, in history.  So, in history, the creation is going to be redeemed.  Its time of redemption is not when we believe on Jesus Christ — its time of redemption is when the children of God receive the resurrection bodies and then God will bring the quick provision, his program for the creation, in history.  And because of sin in history and redemption in history, sin that affects the man and affects the creation, so we must have redemption in history that affects the man and affects God’s creation and not until then shall we enter into the eternity.  You see God’s philosophy of redemption is very, very to the point.

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