Why Study Isaiah

Why study Isaiah?

"Of all the books in the OT, Isaiah is perhaps the richest. Its literary grandeur is unequaled. Its scope is unparalleled. The breadth of its view of God is unmatched. In so many ways it is a book of superlatives. Thus it is no wonder that Isaiah is the most quoted prophet in the NT, and along with Psalms and Deuteronomy, one of the most frequently cited of all OT books. Study of it is an opportunity for unending inspiration and challenge.      ...the book of Isaiah...comes to us as a word from God, a revelation of the inevitable conflict between divine glory and human pride, of the self-destruction that pride must bring, and of the grace of God in restoring that destroyed humanity to himself. To read the book with the open eyes of the spirit is to see oneself, at times all too clearly, but also to see a God whose holiness is made irresistible by his love." John Oswalt, The Book of Isaiah, 1986.

 

"In terms of theological significance, the book of Isaiah is the 'Romans' of the OT." Barry G Webb, The Message of Isaiah, 1996.

 

"Isaiah is the Paul of the OT in his teaching that faith in God's promises is the single most important reality for the Lord's people: this is the heart of ch. 1-37. He is the 'Hebrews' of the OT in his proposal of faith as the sustaining strength of the Lord's people in life's dark days: this is the heart of ch. 38-55. He is also the James of the OT in his insistence that 'faith works,' proving itself in obedience: thus ch. 56-66." J. Alec Motyer, Isaiah, 1999.

 

What Bach's first biographer said about his music applies to Isaiah's prophecy:

"[Bach's music] is not merely agreeable, like other composers,' but transports us to the regions of the ideal. It does not arrest our attention momentarily but grips us the stronger the oftener we listen to it so that, after a thousand hearings, its treasures are still unexhausted and yield fresh beauties to excite our wonder."

Let's Talk, Part I: How Stupid Can You Be (Isaiah 1a)

Isaiah 1:1-31; 18, 3 (1-9, 10-20, 21-31)

"Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool" (Isa 1:18, ESV). "Let us settle the matter" (NIV). "Let's settle this" (NLT). "Let us discuss this" (HCSB). "Let's argue our case."

"The ox knows its master, the donkey its owner's manger, but Israel does not know, my people do not understand" (Isa 1:3, NIV).

Theme and title for the book of Isaiah: The Broken Heart of God (Isa 6:8). (Other titles: A Savior will suffer to save you; Only God saves; The Lord is salvation; God preserves a remnant; A suffering Messiah/Savior; Behold the beauty of the Lord; God loves and hopes as his heart breaks; God saves sinners; God judges and saves; Your God reigns; I am God and there is no other; On eagles wings.) [Some key verses of Isaiah: Isa 6:8; 12:2; 45:22; 48:11; 53:5.]

Introduction:

Isaiah means "Yahweh (is) salvation." ("The Lord is salvation" or "The salvation of the Lord.") It is one of the longest and most important books in the Bible. It is widely considered the deepest, richest and most theologically significant book in the OT, unparalleled in theological breadth, spanning from creation to new heavens and earth. Isaiah is the Paul of the OT, the Shakespeare of the prophets, and the "fifth gospel." The NT quotes Isaiah 66 x (alluded to >85 times), surpassed only by Psalms (79x). Isaiah's ministry was for 50 years from 740-690 B.C during the reigns of four kings (1:1).

Outline:

1.       Judgment (1-39): The Assyrian period.

a.       The Holy Judge (1-12).

b.      The Sovereign King (13-39).

2.       Salvation (40-55): The Babylonian period.

a.       The Suffering Servant (40-55).

b.      The Final Conqueror (56-66).

Big ideas (Isaiah 1:1-31):

1. God is gracious. He does not treat us as our sins deserve.
2. God is humble. He takes the initiative even though we are in the wrong.
3. There are always witnesses to our sin, even when we sin privately.
4. Our most urgent need is always a new self-awareness through the conviction of sin.
5. Conviction of sin leads to repentance before God and man. A hardened heart blames others for our own sins.
6. Sin makes us stupid. It makes our pets appear smarter than us.
7. Religious activity does not please God. Beware of hypocrisy and duplicity in yourself. A godly life always includes justice and righteousness by caring for the needy: the fatherless and the widows.

Read Isaiah 1:1-31:

1. What is Isaiah about (1:1)? Who does it concern? What is God doing in verse 2 (Dt 30:19)?
2. Sin affects God's people nationally (2-9) [rebellion], religiously (10-15) [hypocrisy], and socially (21-31) [injustice]. Despite this, what 9 corrective actions are commanded and demanded (16-17)? Identify them.
• your heart (16a) [inwardly - 2 commands].
• your life (16b-17a) [outwardly - 3 commands].
• your society (17b) [socially - 4 commands].
3. What is God's gracious invitation and promise (18)? How is this remarkable and counterintuitive?
4. What are two alternate courses of actions and their respective consequences (19-20; Dt 30:15-20)?
   

Let's Talk, Part I, II, III (Isaiah 1:1-31):

1. How Stupid Can You Be (1:2-9, 3): Your pets are smarter.
2. Please Don't Burden Me By Coming To Church (1:10-20; 13): Nothing grieves God more than unrepented personal wrongdoing and hypocritical worship in the house of God. Religious practices commanded in the Bible, divorced from a heart grateful for redemption that is purely and entirely by grace and resulting in a life of obedience, is meaningless and abhorrent to God.
3. Care For What and Whom I Care For (1:21-31; 23): Injustice and oppression.

Let's Talk, Part I: How Stupid Can You Be

1. The broken heart of God (2-3).
2. The broken strength of the church (4-8).
3. The unbroken grace of God (9).

"What is conviction of sin? It is not an oppressive spirit of uncertainty or paralyzing guilt feelings. Conviction of sin is the lance of the divine Surgeon piercing the infected soul, releasing the pressure, letting the infection pour out. Conviction of sin is a health-giving injury. Conviction of sin is the Holy Spirit being kind to us by confronting us with the light we don't want to see and the truth we're afraid to admit and the guilt we prefer to ignore. Conviction of sin is the severe love of God overruling our compulsive dishonesty, our willful blindness, our favorite excuses. Conviction of sin is the violent sweetness of God opposing the sins lying comfortably undisturbed in our lives. Conviction of sin is the merciful God declaring war on the false peace we settle for. Conviction of sin is our escape from malaise to joy, from attending church to worship, from faking it to authenticity. Conviction of sin, with the forgiveness of Jesus pouring over our wounds, is life." Ray Ortland, Isaiah: God Saves Sinners.

Conviction of Sin

Isa 1:2-9 is a lament that decries God's people's disregard for righteousness and brings conviction to their souls.  What is conviction of sin?

"Conviction of sin is the lance of the divine Surgeon piercing the infected soul, releasing the pressure, letting the infection pour out. Conviction of sin is a health-giving injury. Conviction of sin is the Holy Spirit being kind to us by confronting us with the light we don't want to see and the truth we're afraid to admit and the guilt we prefer to ignore. Conviction of sin is the severe love of God overruling our compulsive dishonesty, our willful blindness, our favorite excuses. Conviction of sin is the violent sweetness of God opposing the sins lying comfortably undisturbed in our lives. Conviction of sin is the merciful God declaring war on the false peace we settle for. Conviction of sin is our escape from malaise to joy, from attending church to worship, from faking it to authenticity. Conviction of sin, with the forgiveness of Jesus pouring over our wounds, is life."

Ray Ortlund, Isaiah: God Saves Sinners, p. 26

Our Urgent Need: A New Self-Awareness 1 (Isaiah 1:2-9).

No Other Savior (Isaiah 45-46)

Isaiah 45:1-25; 21b-22; 46:1-13

"And there is no God apart from me, a righteous God and a Savior; there is none but me. Turn [Look] to me and be saved, all you ends of the earth; for I am God, and there is no other" (Isa 45:21b-22, NIV).

In Isaiah 44-46, Isaiah repeatedly and emphatically declares that apart from God there is no God (Isa 44:6, 8; 45:6, 14, 18, 21-22; 46:4, 9). Isaiah also declares that there is none but God who is man's Savior (Isa 45:21b-22; 46:13). God's salvation is an everlasting salvation (Isa 45:17). How does God save his people?

1. Through humiliation by a foreign power (45:1-8, 13; 44:28).
2. By his sovereign will as man's Maker (45:9-13).
3. By hiding himself and revealing himself (45:14-17, 18-25).
4. By carrying you (46:1-13).
   

References:

1. Charles Simeon's Horae Homileticae: Isaiah.
   
2. Isaiah: Title of each chapter and commentary. Matthew Henry Complete Commentary: Isaiah.
   
3. Study Guide for Isaiah 45 (David Guzik): Look To Me and Be Saved. Charles Spurgeon conversion is from Isa 45:22.
1. Look to God who choose Cyrus (1-7).
   
2. Look to God who created everything (8-13).
   
3. Look to the God above all Gods (14-25).
   
4. Study Guide for Isaiah 46 (David Guzik): Dead Idols and the Living God.
   
1. The idols of the nations are carried into captivity (1-7).
2. A call to remember (8-13).
   
5. Outline of Isaiah 45, 46, 47, 48 —The fall of Babylon and rise of Persia. Isaiah 40-51 deliver a series of messages to Judah and the remnant of Israel. Isaiah looks into the next two centuries. He sees beyond the Babylonian captivity to the fall of Babylon, and even predicts that Cyrus king of Persia will return the captives to Jerusalem to rebuild it.
• The last verse of Isaiah 44 names a future king of Persia who would shepherd the remnant of God's people and oversee the rebuilding of Jerusalem. All this came to pass.
• The Lord calls Cyrus by name before he has even been born and before the kingdom over which he will reign has risen to power (Isa 45:1-7).
• Cyrus is warned in advance not to argue with God (Isa 45:8-10).
• Cyrus will respect God's purpose and plan, and will co-operate with it to rebuild Jerusalem (Isa 45:11-13).
• God promises that, when Israel has been saved by the Lord, he will give over to Cyrus the idolatrous Egyptian kingdom and other southern nations (Isaiah 45:14-19).
• When God so powerfully brings to pass the purpose he has long ago announced, as he did in the case of Cyrus, all peoples of the earth should acknowledge him, every knee should bow to him (Isa 45:20-25).
• The gods of Babylon like Bel and Nebo, will be useless before Cyrus (Isa 46:1-2).
• Now God tells all the remnant of Israel to listen and remember. He reiterates that he is their true God, not some dumb unmoving idol. He, God, will save them from Babylonian exile when he calls Cyrus from the east, Cyrus the man of God's purpose (Isa 46:3-13).

No Other God (Isaiah 44)

Isaiah 44:6-28; 6, 24

"This is what the Lord says—Israel's King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God" "This is what the Lord says—your Redeemer, who formed you in the womb: I am the Lord, the Maker of all things, who stretches out the heavens, who spreads out the earth by myself" (Isa 44:6, 24, NIV).

Who is the only God?

1. The first and the last (6-8). There is no other like God.
   
2. The one offended by our idolatry (9-20). Idolatry is the worst sin.
3. The Redeemer of his people (21-23, 6, 24). God desires his people to remember him and return to him.
4. The Creator who delivers his people (24-28). God is faithful to his people.

References:

1. Outline of Isaiah 40, 41, 42, 43, 44 — Messages to Judah and the remnant of Israel.
• Do not fear! (44:1-8).
• A satire on idolatry (44:9-20).
• Remember these things (44:21-28).
2. Study Guide for Isaiah 44 (David Guzik): The Lord, Your Redeemer.
1. A promise to pour out the Spirit (1-5).
• Fear not, knowing the promise of the outpoured Spirit (1-4).
• The promise of belonging to the Lord (5).
  
2. The Lord alone is God.
• The LORD declares to witnesses that He alone is God (6-8).
• The folly of idol makers (9-20).
• Remembering and praising the greatness and the glory of the true God (21-23).
• The LORD demonstrates He is the true God by prophesying a future deliverer of Israel (24-28).
  

When God is Your Savior and King (Isaiah 43)

Isaiah 43:1-28; 3a, 15

"For I am the Lord your God, the Holy One of Israel, your Savior..." (Isa 43:3a, NIV). "I am the Lord, your Holy One, Israel's Creator, your King." (Isa 43:15, NIV).

What are the practical effects of God being our Savior and King?

1. He redeems and protects us (43:1-7). There is no fear in adversity.
2. He makes us his witnesses (43:8-13). We declare that he is God (Isa 43:13).
3. He will do a new thing (43:14-21). We experience miracles.
4. He forgives our sins (43:22-28). Despite our rebellion (Isa 43:22-24), God extends mercy.
5. He blesses our children (44:1-5). Despite the parent's sins, God pours out his Spirit on the children.
   

References:

1. The LORD is the Gracious Redeemer (Isaiah 43:1-13).
2. Study Guide on Isaiah 43 (David Guzik): Fear Not.
1. Reasons to not fear (1-7): You belong to God (1). God is with you (2-7).
   
2. Witnesses to the work of the Lord (8-13).
• The nations and the people of Israel are called to either prove their case or accept God's (8-9).
  
• The Lord commissions his witnesses (10-13).
  
3. The Lord redeems a hard-hearted people (14-28).
• A promise to judge Babylon (14-17).
  
• God promises his exiled people a new work (18-21).
  
• The hard-heartedness of God's people (22-24).
  
• The Lord's mercy to a hard-hearted people (25-28).
  
3. Outline of Isaiah 40, 41, 42, 43, 44 — Messages to Judah and the remnant of Israel.
• Do not fear! (Isa 43:1-7).
• You are my witnesses (Isa 43:8-13).
• God's plan to rescue Israel from Babylonian captivity (Isa 43:14-21).
• Israel has forgotten God (Isa 43:22-28).
4. Webb Barry G. The Message of Isaiah. Isaiah 43:1-44:5 is a reaffirmation of Israel's calling to be the Lord's servant. Though the Lord has pointed to another greater Servant, it does not mean that Israel's own servant role is abrogated. Rather, God states otherwise (Isa 43:10; 44:1-2). Isa 43:1-44:5 can be summarized in six great statements of encouragements, one for each of its six parts:
   
1. Fear not (43:1-7).
2. You are my witnesses (43:8-13).
3. I am the Lord ... your King (43:14-15).
4. See, I am doing a new thing! (43:16-21)
5. I, even I, am he who blots out your transgressions (43:22-28).
6. I will pour out my Spirit on your offspring (44:1-5).

The Servant of God (Isaiah 42)

Isaiah 42:1-25; 1

"Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations" (Isa 42:1, NIV).

The "servant of God" theme is one of the richest strands of Isaiah's thought. It lies at the heart of his message as it moves to its climax in the 2nd part of the book (ch. 40-66). Isa 42:1-9 is the first of four "Servant Songs" (Isa 49:1-13; 50:4-9; 52:13-53:12).

What does Isaiah say about the servant of the Lord (Isa 42:1-4, 5-9)?

1. God upholds him as "my servant."
   
2. God chose him.
3. God delights in him.
4. God puts his Spirit on him.
5. He brings justice to the nations.
6. He is not self-assertive (Isa 42:2). His demeanor is quiet, gentle and unaggressive, unlike human leaders and conquerors. He does not startle, raise his voice, dominate, shout others down or advertise himself.
7. He is not dismissive of others, however useless or beyond repair (Isa 42:3a), however "past it" or near extinction (Isa 42:3b) they may seem. Positively speaking, he can mend the broken reed and fan into flame the smoldering wick.
8. Though he is gentle (Isa 42:2-3) he is not weak or discouraged (Isa 42:4). His work of justice will extend to the whole world. The privilege of one nation will become the possession of all.
9. God identifies himself as the Creator and Sustainer (Isa 42:5).
10. The servant, as a covenant for the people (Isa 49:8) will become a light for the Gentiles, a blessing to the world, by bringing the knowledge of God to them (Isa 42:6-7; Jn 8:12).
11. God declares his own unique glory as the only God (Isa 42:8).
12. God announces the future (new things)--the work of the servant--before they happen (Isa 42:9).
    

• What God does (1a, 9): Presents the servant to the world.
  
• What the servant does (1b-4): Gentle, kind, unassuming and strong for the sake of justice for the weak.
  
• What God does through his servant (6-7): Enlightenment, deliverance and liberation.
• Who God is (5, 8): Creator, Sustainer, the only God.
  

In Isa 42:10-17 God calls all the nations to rejoice in his triumphant self-vindication as a result of the work of the servant (1-9).

Isa 42:18-25 shows how God's own people need deliverance as much as the nations do, for Israel too (and not just the nations) is "deaf" and "blind." So how can this people be God's representative servant, drawing others to Yahweh (18–20; Rom 10:14–21)? They are themselves "hidden in prisons" (Isa 42:22), so how can they set the captives free? How can Israel reveal God's glory and deliverance when God's people themselves have ignored what has been given them (20)?

Only the promised Messiah, ultimately revealed in Jesus, the true servant of God and King of Israel, is able to overcome the predicament (49:5–7). For God's people need a representative who will draw the nations in, yet who has not himself become, as Israel has, "plunder with none to rescue" (42:22). Jesus stands in for God's people, fully identified with them yet with one crucial difference: he is without any sin of his own (Heb 4:16).

References:

1. Through God's Chosen Servant, God Glorifies Himself and Heals the World (Isaiah 42,43). My daily bread Jan 2011. The servant is the ultimate non-showman.
   
2. ESV Study Bible. Isa. 42:1–9 is the 1st of 4 Servant Songs, fulfilled in Christ (49:1–13; 50:4–9; 52:13–53:12). Isaiah sprinkles references to "the servant of the Lord" throughout chs. 40–55. Often it is a title for the people as a whole (41:8–9; 42:19; 43:10; 44:1–2, 21, 26; 45:4; 48:20), but at times the servant is a specific person within Israel who is distinct from the whole, with a calling to serve Israel and beyond (49:5–6; 50:10; 52:13; 53:11). The second Servant Song (49:1–13), which clarifies that the servant is distinct from Israel, also calls him Israel (49:3); this is best explained as identifying the servant as the representative and embodiment of the whole people. This last point shows why the traditional Christian reading, that the servant is a messianic figure, accurately captures Isaiah's intent. 1st, in the Davidic covenant, David's heirs represent and embody the people as a whole: Israel is God's "son" (Ex 4:22–23), and the king becomes God's "son" on his coronation (2 Sam 7:14; Ps 89:26–27). Therefore the servant follows the pattern of David's heirs. 2nd, the servant achieves the expansion of his rule throughout the Gentile world (Isa 42:1–4; 52:13–15), which is the work of the Davidic Messiah in chs. 7–12. 3rd, later prophets describe an heir of David, and especially the Messiah, as the servant (Eze 34:23–24; 37:25; Hag 2:23; Zech 3:8; cf. Jer 33:21–22, 26), which supports reading the servant in Isaiah as a messianic figure. In addition to his royal function, the servant also has a prophetic role (Isa 49:1; 50:4, 10) and a priestly one (53:11; Ps. 110:4, which folds a priestly role into Messiah's royal office). Isaiah's audience must know that God will restore the exiles and then fulfill the mission of Israel by means of the servant whom he will raise up at some unspecified time after the return from exile: this is where their story is headed.
3. ESV Gospel Transformation Bible.
   

• Isa. 42:1–17 This passage is commonly referred to as the first "Servant Song" in Isaiah (42:1–9), and other such "songs" follow in 49:1–13; 50:4–11; and 52:13–53:12 (cf. 51:12–13; 61:1–11). In these texts, one who represents and sacrificially serves others emerges. The suffering servant is most directly associated with Israel (cf. 41:8–10), but in a representative way (the entire nation represented in her king), the image can also point to an individual who is meant to represent the whole (11:1–5, with Jer 33:16). The king was expected to represent Israel, and Israel was intended to be a blessing to the nations. Though far too often this had not been the case, the expectation is of a time of renewal brought about by God's "servant" (i.e., the nation), whose hope and identity would ultimately be personified in the Messiah (Isa 42:1; cf. 49:5–6).

  Filled with the Spirit, able to heal, and deeply concerned about justice, Jesus is recognized as the fulfillment of Isaiah's expectation for God's "servant." Matthew picks up on Isa 42:1–4, making a direct link with Jesus (Mt 12:17–21). Gentle yet powerful, this servant is unflinching in his mission, and Matthew reminds us that he "brings justice to victory," not by destroying the nations but by becoming the very hope of the nations (Mt 12:20–21). The divine warrior has come, and he will bring light where there is darkness (Isa 42:13, 16). Jesus' mission is the mission of the Creator God who cares for the whole earth (4). Reconstituting Israel in himself, the Messiah comes in righteousness as a blessing to the nations (Gen 12:3; 17:4) and a light to the world (Lk 2:32). As that blessed light, his servant calling is opening the eyes of the blind and setting the prisoners free (Isa 42:6–9). We now go out in his name and, in that way, bring his salvation and light to the world (Acts 13:47).

4. The Messiah in Isaiah Chapter 42: Behold my Servant.
5. Isaiah 42 - The Servant's Song.
1. The Lord speaks of his servant (1-9).
• The character of the servant (1-4).
• The Lord of glory and his promise to his servant (5-9).
  
2. The work of the Lord's servant (10-25).
• Praise for the victory of the servant (10-12).
• The Lord brings judgement against all who serve false gods (13-17).
• The deaf and blind come to the Servant (18-20).
• The Lord defends his defrauded people (21-25).
6. Outline of Isaiah 40, 41, 42, 43, 44 — Messages to Judah and the remnant of Israel.
1. Messiah, the chosen Servant of God (Isa 42:1-4).
2. The Creator speaks of his glory (Isa 42:5-9).
3. The new song (Isa 42:10-13).
4. God brings light into darkness (Isa 42:14-17).
5. The blind and deaf servant —referring to Israel (Isa 42:18-25).

The Servant's Ministry is Justice

Isaiah 42:1, 3, 4

The servant's ministry is justice (Isa 42:1, 3, 4).

• It is justice to the nations (1): worldwide justice.
• It is in faithfulness (3): genuine justice.
• It is justice on earth (4).

Authoritative pronouncement and decision. We naturally think of justice as implying a fair, unbiased, pure and just society, with no prejudice or favoritism. The Hebrew word מִשְׁפָּט (mishpat) does cater to this -- but only derivatively. The parallel in Isa 42:4 between "justice" and "law" provides a clue that in this passage Isaiah is using the word to express one aspect of divinely revealed truth. "Law" means "teaching" (Isa 1:10). Mishpat occurs (421 times in the OT) nearly 30 times in Psalm 119 (Ps 119:7, 13, 20, etc) and nearly 20 times in Deuteronomy (Dt 4:1; 5:1; etc) as one aspect of what we would call "the word of God." The verb behind the noun means "to give judgment," the authoritative pronouncement of king or judge. Just as the Lord's law is his teaching, so his justice (judgment) is what he has pronounced to be true, the decision he has reached.

Worldwide revelation. The Servant comes, then, as the bearer to the nations of what they have hitherto lacked: a veritable word from God, the answer to their needs as exposed in Isa 41:24, 28-29. The Servant's task is to be the Agent of worldwide revelation, corresponding to the worldwide role of Abraham and his "seed" (Gen 12:3; 18:18; 22:18; 26:4).

Justice is to proclaim and declare that God alone is sovereign. It is nothing less than to put God's plans for his people into full effect, and to make the truth about the Lord, Israel's God, known everywhere, especially the fact that he alone is the sovereign creator and Lord of history.

The only hope for a truly just world. Biblical justice creates the perfect human society (Dt 10:18; Isa 1:17; 16:5; 32:1–2; 61:8; Zech 7:9). The messianic servant is the only hope for a truly just world. This Messiah will bring not only individual spiritual forgiveness and health (Isa 1:18) but also the establishment of perfect justice throughout all earthly governments.

How God Helps His People (Isaiah 41)

Isaiah 41:1-29; 14

"'Do not be afraid, you worm Jacob, little Israel, do not fear, for I myself will help you,' declares the Lord, your Redeemer, the Holy One of Israel" (Isa 41:14, NIV).

The fall of Jerusalem in 587 BC tested Israel's faith more profoundly than any other single event in the entire OT. Isaiah knew that it would happen (Isa 39:5-7). He never regarded this as calling God's sovereignty into question. Babylon, like Assyria before her, had a part to play in the drama of history, but it was the Lord, not they, who wrote the script.

In Isaiah 41, God presents himself as the helper of his people. What can we learn about how God helps his people Israel?

1. God confronts you (the world) with Himself as the Sovereign Ruler of history (1-7).
2. God chooses you (his people) by his grace (8-9). My servant (Isa 41:8-9)--the great keyword of ch. 40-55--makes its first appearance. These verses tell us that:
   
• Israel came to be the Lord's servant by divine choice (Isa 41:8b, 9b; Eph 1:4).
• The relationship began with Abraham, God's friend (2 Chr 20:7; Jas 2:23), which is literally God's loving one, or the one who loved me.
• The extension of the covenant promise to Abraham's descendants sill stands.
• In his choice and calling of Abraham the Lord showed that his power extends to the ends of the earth, to its farthest corners (Isa 41:9).
3. God encourages you to not be afraid (10-14).
4. God strengthens and empowers you (14-16). How (Isa 41:14)?
   
• By personal divine action (I myself).
• By the affirmed word of divine promise (declares).
• The Lord (YHWH) who proposes to act has already proved both his willingness and power to do so through the exodus (Ex 3:15).
• By undertaking whatever we need as Redeemer (Isa 35:10), the Next-of-Kin who takes upon himself his people's needs as if they were his own.
• God being on the side of his people in the fullness of the divine nature, the Holy One of Israel (Isa 1:4). This title holds two ideas together: he possesses the divine nature to the full (holy); he has pledged himself to his people (of Israel).
  
5. God provides for you (17-20).
6. God charges you with idolatry (21-29).
   

References:

1. Fear Not, For I Am Your God (Isaiah 41). My daily bread Dec 2010.
2. Webb, Barry G. The Message of Isaiah. 165-180.
   
• God, his people, and the nations (41:1-29): The nations on trial (1-7, 21-29). Israel, God's servant (8-20).
• God's perfect servant (42:1-9).
• Praise the Lord! (42:10-17).
• Sinful Israel, the blind and deaf servant (42:18-25).
  
3. ESV Study Bible.
• Isa. 41:1–20 The One True God Moving History for His People. God reassures his people that he alone is guiding all events in human history, for his glory and their benefit.
• Isa. 41:21–29 Set forth your case. God renews his challenge from v. 1, that the nations of the earth, with the help of their gods, demonstrate the truth of their beliefs. This is a recurring theme in this part of Isaiah: the Lord is superior to all other "gods," whether Canaanite (who tempted Isaiah's audience) or Mesopotamian (who confronted the exiles).
4. 50 sermons on Isaiah by Ray Ortlund
• The Reality of God in an Unreal World (Isaiah 41:1-20).
• A Delusion, a Servant, a New Song (Isaiah 41:21-42:17).
• God's Way to Reformation (Isaiah 42:18-43:21).
• God's Way to Revival (Isaiah 43:22-44:23).

To Soar Like An Eagle (Isaiah 40)

Isaiah 40:1-31; 31

"But those who trust (wait, hope) in the Lord will find new (renew their) strength. They will soar high on wings like eagles. They will run and not grow weary. They will walk and not faint" (Isa 40:31, NLT).

References:

1. God's Comfort Enables the Weak to Soar on Wings Like Eagles (Isaiah 40). My daily bread Dec 2010.
   
2. Webb, Barry G. The Message of Isaiah. 160-167.
• Overture (1-11),
• Majesty (12-31): The incomparable one (12-26). Strength for the weary (27-31).
  
3. Motyer, J. Alec. Isaiah. 273-283.
• The message of comfort (1-11).
• God the Creator, guarantor of his promises (12-31):
• The Creator in his wisdom (12-14).
• The Creator in his greatness (15-17).
• The Creator in his sole deity (18-20).
• The Creator in his role as King of kings (21-24).
• The Creator in his direct management of the cosmos (25-26).
• The Creator in his self-giving (27-31).
4. 50 sermons on Isaiah by Ray Ortlund.
• God's glory, our comfort (1-11).
• God's uniqueness, our assurance (12-26).
• God's greatness, our renewal (27-31).
5. ESV Gospel Transformation Bible. Isa. 40:1–55:13 Moving from the first part of Isaiah to the next major section (chs. 40–55), there is a shift in historical concerns and application. Much of the earlier section (chs. 7–39) presents consistent themes of divine judgment and confrontation, with vital but less extensive pronouncements of divine promises of hope. In the earlier section, the 8th-century Assyrian threat formed the context in which God's people were called to trust in him rather than in political and military power. Unfortunately, they consistently fail to believe. Thus they imitate the nations rather than imitating God.

   This failure to trust in Yahweh as King—the only one who can truly defend them—resulted in Israel's tragic exile to Assyria in 722 b.c., yet much of Judah had thus far been spared. From ch. 39 to 40 it is as if, in the blink of an eye, Isaiah moves from addressing the problems in his own day, to anticipating Judah's exile to Babylon (39:5–7). Then, when he opens his eyes again (chs. 40–55), he sees God's people anew, only now he addresses them after the deportation has already occurred (in 586 b.c.). In short, this section seems to address the people living in exile (after 586), whereas earlier in the book they were living in Judah but fearing exile (after 722 b.c.).

   As we move into Isaiah 40, the themes of comfort, deliverance, and the revelation of God's glory explode onto the scene. The exiles would be returning, for Yahweh never forgets his people. Yet the temptation to harden their hearts toward God and neighbor remains.

6. ESV Study Bible: Isa. 40:1–55:13 Comfort for God's Exiles: "The Glory of the Lord Shall Be Revealed." The assumed addressees in these chapters are the exiles in Babylonian captivity; and yet this is a message for Isaiah's contemporaries (see Introduction: Date; and Purpose, Occasion, and Background). God comforts his exiled people by promising the world-transforming display of his glory. Isaiah's perspective moves forward from his own 8th-century setting to the Jews' 6th-century exile predicted in 39:5–7. Isaiah's tone changes from confrontation to assurance.

Who Do You Trust? (Isaiah 36-39)

Isaiah 36-39

"Now, Lord our God, deliver us from his hand, so that all the kingdoms of the earth may know that you, Lord, are the only God" (Isa 37:20, NIV).

On whom are you depending (Isa 36:5)? Whom are you trusting? Where is your trust ultimately being placed? The entire book of Isaiah forces us to ponder these fundamental questions again and again. Isaiah 36-39, in particular, expresses and presses this question which is absolutely central to the total message of Isaiah. The context of Isaiah 36-37 is in 2 Kings 18-19, and in particular 2 Ki 18:13-16. The Assyrian king, Sennacherib, had apparently accepted Hezekiah's submission and a monetary satisfaction (300 talents of silver and 30 talents of gold), but immediately renewed his pressure on Jerusalem.

The issue of trust and where that trust should ultimately be placed is first explored against this backdrop of an Assyrian invasion (2 Ki 18:17-37) that brought Judah to the verge of extinction. Then next the issue of trust is in the context of a diplomatic initiative from Babylon which appeared to offer Judah everything it needed. These questions are of crucial importance because our response to it will determine the whole shape and course of our lives.

References:

1. Historical Transition: God Alone is Man's Only Hope (Isaiah 36-39). Though Hezekiah was a "good" king, only God is our King and ultimate hope. My daily bread Dec 2010.
   
• Isa 36-39 (paralleled in 2 Ki 18:13-20:19) is the historical narrative bridge between the mostly poetic Isa 1-35 and Isa 40-66. Isa 36,37 are the historical consummation of Isa 1-35--Jerusalem's deliverance from Assyria (proving through Hezekiah that faith in God is met with his blessing)--and Isa 38,39 provide the context and the historical basis for Isa 40-66--a preview of the Babylonian captivity due to Hezekiah's folly and vanity. Against the backdrop of divine faithfulness (Isa 36,37) and human inconstancy (Isa 38,39), God stands forth as the only hope of his people.
2. Webb, Barry G. The Message of Isaiah. 147-159.
• The enemy at the gates (36:1-22).
• The tables turned (37:1-38).
• The power of God's word (1-13).
• Hezekiah looks up (14-20).
• Sennacherib's fall (21-38).
  
• Hezekiah's illness (38:1-22).
• Envoys from Babylon (39:1-8).
  
3. Motyer, J. Alec. Isaiah. 247-272.
• The first Assyrian embassy: the helpless king (36:1-37:7).
• The second Assyrian embassy: the godly king (37:8-35).
• The finale: Assyrian overthrow (37:36-38).
• Hezekiah and the way of faith: the decisive sin (38-39).
  
• One prayer, two answers (38:1-8).
• Death and life (38:9-22).
• The moment of decision (39:1-8).
  
4. 50 sermons on Isaiah by Ray Ortlund.
• In Whom Do You Now Trust? (Isaiah 36:1-37:7)
• That All the Kingdoms of the Earth May Know (Isaiah 38:8-38).
5. ESV Gospel Transformation Bible. Isaiah 36–39 largely corresponds with 2 Kings 18–20. Isaiah's ministry has warned of compromises and temptations, and now we reach a climax in the narrative: will King Hezekiah trust in Yahweh or will his fear of a threatening political force cause him to lose faith in the God of Israel? Though the circumstances differ, the battle of the heart remains the same for us today.

The Highway to Happiness (Isaiah 34-35)

Isaiah 34-35

"And a highway will be there; it will be called the Way of Holiness; it will be for those who walk on that Way. The unclean will not journey on it; wicked fools will not go about on it. 9 No lion will be there, nor any ravenous beast; they will not be found there. But only the redeemed will walk there, 10 and those the Lord has rescued will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away" (Isa 35:8-10, NIV).

Theme: What is the unmistakable highway to happiness? To everlasting joy and gladness?

Isaiah 34-35, side by side and consecutively, cover the two major repeated themes of judgment (ch. 34) and salvation (ch. 35) that is repeated throughout the book of Isaiah.

What is the Way of Holiness? The unmistakable highway to happiness and to everlasting joy (Isa 35:10) is the Way of Holiness (Isa 35:8a), which is a major theme of the book. It is the way to Zion, the city of God and all that it symbolizes. In NT terms it is the highway to heaven (Heb 12:22-24). For Isaiah, holiness is the defining characteristic of God himself. Above all else, God is holy (Isa 6:3). So the way of holiness is not just the way to Zion, or the way to heaven; it is the way to God. It is not the golden streets or the pearly gates that make heaven what it is, but the presence of God. To be in heaven is to be with God for ever, in totally joyous, unspoiled fellowship.

Those disqualified from the highway. The Way of Holiness is the way that we must choose. The unclean and wicked fools cannot travel it (Isa 35:8b). The Lord never reduces his standards to match the weaknesses of his people; he raises his people to the height of his standards. Those disqualified from walking the Way of Holiness are those who disqualify themselves through their failure to choose and to use the means of grace available to them. Fools are those who will inevitably get it wrong; they are those who lack and refuse steady guiding principles.

Those on the highway. The Way of Holiness is for those who have chosen holiness as their way of life and renounced other ways. The Way of Holiness is the way of singing, joy and gladness (Isa 35:10). The pursuit of holiness is the pursuit of God himself. Ultimately, the intention expressed by the highway is to emphasize that the certainty of arriving at the destination is not dependent on human ability. Rather, the assurance of final salvation is inherent in the initial work of salvation (Isa 35:4b) with its consequence of radically overcoming human frailties (Isa 35:5-6a). This thought is continued in the reference to the absence of any external threat such as would stop the pilgrim from reaching the end of the road (Isa 35:9a).

The redeemed and the ransomed (Isa 35:9b-10). The way to heaven is provided by God himself. The redeemed or ransomed refer to powerful and costly deliverance. They have their roots in the exodus from Egypt, and find their final significance in the work of Christ, by which God rescues us from the power of sin and Satan. These acts of judgment and deliverance are the expressions, par excellence, of his holiness. The Way of Holiness is the way of salvation that God provides. The verb "redeemed" stresses the person of the redeemer, his relationship to the redeemed, and his intervention on their behalf.

References:

1. A Highway Shall Be There (Isaiah 34,35). My daily bread Dec 2010.
   
2. ESV Study Bible. Isa. 34:1–35:10 Two Final Outcomes: Judgment or Salvation.These chapters describe God's final judgment of the world (ch. 34) and vindication of his people (ch. 35), with their everlasting happiness.
3. Webb, Barry G. The Message of Isaiah. 142-146. Final judgment (34:1-17). Final salvation: the joy of the redeemed (35:1-10).
4. Motyer, J. Alec. Isaiah. 239-247. Final judgment (34:1-17). Pilgrims to Zion (35:1-10).
5. 50 sermons on Isaiah by Ray Ortlund.

A Beautiful King (Isaiah 32-33)

Isaiah 32-33

"Your eyes will see the king in his beauty and view a land that stretches afar" (Isa 33:17, NIV).

A beautiful king:

1. Reigns in righteousness, rules with justice (Isa 32:1; 33:5-6, 21-22).
2. Protects and transforms his people (Isa 32:2-4, 19-20; 33:17-20).
3. Judges accordingly (Isa 32:5-8).
4. Condemns complacency and false security (Isa 32:9-20).
5. Destroys the destroyer (Isa 33:1-6).

References:

1. Webb, Barry G. The Message of Isaiah. 134-142. The true solution: divine government (32:1-33:24).
   
• Good government (32:1-8).
• Complacent women (32:9-20).
• The destroyer destroyed (33:1-6).
• The Lord is king (33:7-24).
  
2. Motyer, J. Alec. 228-239.
• Righteous king, new society (32:1-8).
• The second summons: hearing (32:9-14).
• Outpoured Spirit, new society (32:15-18).
• Epilogue: Blessedness beyond disaster (32:19-20).
• Ultimate realities: salvation and wrath (33:1-12). The salvation of Zion (1-6). World judgment (7-12).
  
• The first universal proclamation: the new Zion (33:13-24).
  
3. ESV Study Bible. Isa. 31:1–32:20 Those Who Go Down to Egypt for Help. God calls his people to stop trusting in man and return to him, promising them the Messiah and his Spirit.
• Isa. 32:1–20 The messianic King rules his transformed people.
4. ESV Gospel Transformation Bible.