[82] He appears throughout the Old Testament not as God's enemy but as his minister, "a sort of Attorney-General with investigative and disciplinary powers", as in the Book of Job. If you fall short in your essay writing task, then it will make your readers disappointed, and at the same time, you will be getting a low score for an essay. 29:17–21) and restore his people (Isa. How does this resolve the tension that has been developing throughout the book: If God is truly the “Holy One of Israel,” and his people are utterly sinful and deserving of judgment, how can God pour out his blessing on them? 6:3). 28:15)? 1:2) and are a “sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly” (Isa. 52:13). 4:2). 26:5) because it is a place of imagined safety and prideful self-sufficiency. When Adam and Eve rebelled against God in Eden, they were sent away from his presence. Yet it is not written to those nations; it is written to Judah about those nations. FEAR NOT. God responds by saving them for his glory and for the advancement of his saving purposes in the world (Isa. 60:21). ” This begins the lengthy section announcing God’s approaching judgment against his people’s rebellion (Isa. When Assyria flooded into Canaan to destroy Israel, it was ultimately God who “sent” them and wielded them like an axe (Isa. [23] After the 4th century BCE this was gradually replaced by a Greek scientific cosmology of a spherical earth surrounded by multiple concentric heavens. From the beginning, we see that God’s people have rebelled (Isa. Take down notes regarding the personal implications for your walk with the Lord in light of (1) the Gospel Glimpses, (2) the Whole-Bible Connections, (3) the Theological Soundings, and (4) this passage as a whole. Amen. Yet God’s grace will extend even to them, and in a strikingly similar manner as it did to Israel. ABUNDANT SATISFACTION. 27:46). 5:9). Since we are corrupt in every part of our being, God’s redemption must (and does) include comprehensive cleansing and renewal. The fourth and final servant text is a carefully developed poem of five stanzas of three verses each (Isa. [79], The New Testament Hades is a temporary holding place, to be used only until the end of time, when its inhabitants will be thrown into the pit of Gehenna or the Lake of Fire (Revelation 20:10–14). 13:13–16; Acts 28:26–28)? The world is not the way it is supposed to be. What are the implications for how we understand who Jesus is (his identity) and what he came to do (his mission)? 6:6–10), all who are likewise redeemed through the true servant’s work are now restored to their original mission as God’s servants. He invites us to “Come to me, all who labor and are heavy laden, and I will give you rest” (Matt. God will lead his people in a New Exodus redemption, where they will be set free from their bondage not just to Babylon, but to sin. 5:25). The Hebrew language uses repetition to communicate the superlative nature of something. Because the leaders scoff at Isaiah’s message as beneath their intelligence (Isa. [41], Israel and Judah, like other Canaanite kingdoms, originally had a full pantheon of gods. 55:1). It was not uncommon for a lone runner to sprint home to announce the fate of an Israelite battle. . This section of Isaiah draws our attention to God’s judgment against several nations, representative of the whole world. 40:3–5; also Isa. Read Gen. 1:28–2:3; Gen. 3:15. 4:2 Isaiah once again says, “in that day,” only this time it is followed by an unexpected, surging wave of grace. “Let me sing for my beloved my love song concerning his vineyard” (Isa. REVERSAL OF THE CURSE. 57:19 ultimately brought about? It is a “day of vengeance” for the Lord to “avenge himself on his foes” (Jer. (For further background, see the ESV Study Bible, pages 1309–1330, available online at www.esvbible.org. Israel and the nations remained in darkness until Jesus, the true and better servant, took up Israel’s mission as the light of the world, giving sight to the blind, both physically and spiritually (John 8:12; John 9:5–7). Read through Isaiah 28–35, which will be the focus of this week’s study, and then write your responses to the following questions. He took the ultimate exile of hell so that we don’t have to. 15:52)? After Adam, our first king, failed in this calling, God promised that a true and better king would come to conquer evil and restore humanity’s rule over the earth. 66:1–5? [52] The Old Testament likewise locates islands alongside the Earth; (Psalm 97:1) these are the "ends of the earth" according to Isaiah 41:5, the extreme edge of Job's circular horizon (Job 26:10) where the vault of heaven is supported on mountains. Now Isa. They “delight to draw near to God,” but their obedience is merely external and their delight is insincere. Yet the seraph approaches the sacrifice slain for sinners, grabs a coal, and touches Isaiah’s unclean lips with it. Copyright © 2021 The Gospel Coalition, INC. All Rights Reserved. God dresses himself as a warrior in Isaiah 59:17–19. Jerusalem’s leaders rejoiced over their alliance with Egypt for protection from Assyria, “the overwhelming whip” (Isa. 13:6, 9). 52:15; see Ex. God will bring a universal judgment over all nations. 52:7–11? 52:13–53:12), the way is cleared for salvation to spread through Israel to the world. 54:17; Isa. This salvation is a well of joy from which we are daily invited to draw. John, too, announces the ultimate downfall of prideful world powers with the words from Isaiah, “Fallen, fallen is Babylon” (Rev. We may mentally grasp that every ounce of his wrath was poured out on his Son at the cross. He is the True Vine who bore the fruit of righteousness that Israel and all of us failed to produce. 46:10; also Ezek. 30:3; Joel 1:15; Joel 2:1, 11; Amos 5:18–20; Obad. 26:33; Deut. What are they? 2:8, 17–18 and Isa. Indeed, God declares, “I will punish the world for its evil” (Isa. Though offended and “displeased” by their sin, what is God’s response to their helplessness (Isa. 55:13). Isaiah’s prophecy assumes three different historical backgrounds: his own context in the eighth century BC (Isaiah 1–39), Israel’s exile in Babylon in the sixth century (Isa. “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit” (Isa. The God of the Bible, supremely revealed in Jesus Christ, is pure and righteous, totally “other.” He is holy. Isaiah saw the Lord enthroned as the divine King, “high and lifted up” (Isa. We learn from Isaiah that Babylon is marked by such arrogance (Isa. The God of the Bible is exalted in his holiness, too pure to look at evil (Hab. Isaiah rebukes all nations for their unfaithfulness to God, yet announces a surprising plan of grace and glory for any sinner who comes to him in faith. Throughout Isaiah 2:6–4:1, we hear what God will do “in that day”—a day of utter terror for sinners (Isa. 2:17). “Please, O Lord, remember how I have walked before you in faithfulness and with a whole heart, and have done what is good in your sight” (Isa. How does the promise of a “new name” (Isa. This first section introduces the book and, in doing so, introduces the problem God addresses through the prophet Isaiah. The preceding chapters showed God’s judgment and grace for God’s people, Israel and Judah (Isaiah 6–12). Through Isaiah, God comforts his people with the good news of his return as king to bring physical and spiritual redemption. [1][2] The Bible was formed over many centuries, involving many authors, and reflects shifting patterns of religious belief; consequently, its cosmology is not always consistent. [58], In the cosmology of the ancient Near East, the cosmic warrior-god, after defeating the powers of chaos, would create the world and build his earthly house, the temple. This 12-week practical study series from Crossway orients the student to the near and far context, key questions, gospel glimpses, whole-Bible connections, and theological and practical implications for every section of the book of Isaiah. 4:30). Yet Isaiah looks to the future and sees restoration: “Afterward you shall be called the city of righteousness, the faithful city” (Isa. God’s motives in judging Israel were pure and righteous; Assyria’s were arrogant and wicked. ), The Triumph of Grace for Isaiah (Isa. In one and the same event, God was sovereign and Assyria was held responsible. He knows that God is gracious, so he comes to him in faith. In the Bible, a portion of people who remain after most others are destroyed by some catastrophe. While Assyria meant it for evil, God meant it for good (see Gen. 50:20). Read through the complete passage for this study, Isaiah 56–59. A remnant chosen by God and saved by grace is a theme that runs throughout the Bible. . While Assyria meant it for evil, God meant it for good (see Gen. 50:20). Often used with reference to prayer. Since this returned true “joy to the world,” we can sing, “No more let sins and sorrows grow, nor thorns infest the ground. 16:12). 1:25)? 49:1–13; Isa. 32:1–8), and pour out his Spirit (Isa. (For further background, see the ESV Study Bible, pages 1233–1239, available online at. Death is a curse, introduced in response to our rebellion against God (Gen. 2:17). 29:22–24). But it is a false hope, for idols do not deliver (Isa. 11:28). Why would Isaiah call their agreement with Egypt a “covenant with death” (Isa. 29:24). Indeed, John’s vision shows Jesus coming with the armies of heaven as a warrior, carrying out God’s judgment (Rev. . 42:13). God calls Isaiah and a faithful remnant “not to walk in the way of this people” (Isa. 26:19). Read through the complete passage for this study, Isaiah 36–39. How should God’s judgment against Tyre change Judah’s perspective (and our own) toward such people and nations? This is what theologians have called penal substitutionary atonement. Precious, honored, and loved! 44:17, 20; 46:7; 57:13). 4:2). 5:7). Take time to reflect on the implications of Isaiah 24–27 for your own life today. 1:13). The Gospel Coalition supports the church by providing resources that are trusted and timely, winsome and wise, and centered on the gospel of Jesus Christ. 54:7–8, 10; Isa. 34:13). He has done this before. When the son came home, “his father saw him and felt compassion, and ran and embraced him and kissed him” (Luke 15:20). 1:4). 28:1; 29:1, 15; 30:1; 33:1), Isaiah 28–33 proclaims God’s rebuke to his people for choosing political expediency over trusting his promises. Were there any particular passages or themes in Isaiah that led you to have a fresh understanding and grasp of God’s grace to us through Jesus? Idols are worthless. Nor is it the first time in the Bible, for the ground was covered with them after humanity’s first sin (Gen. 3:17–18). Isaiah saw the Lord enthroned as the divine King, “high and lifted up” (Isa. Sinners who know this about him fear for their lives in his presence (Gen. 32:30; Ex. 10:5–19). The Genesis creation narrative is the [[ of both Judaism and Christianity. [46], In the earlier Old Testament texts the bene elohim were gods, but subsequently they became angels,[47] the "messengers" (malakim), whom Jacob sees going up and down a "ladder" (actually a celestial mountain) between heaven and Earth. 31:1; Rom. ANSWERED PRAYER. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. 29:17–21) and restore his people (Isa. This city is called a prostitute because money was the driving motive for everything (Isa. They are rebellious children who refuse to trust their Father (Isa. Although God is going to “punish the inhabitants of the earth for their iniquity” (Isa. Isaiah describes God’s final judgment for the world (Isaiah 34) and everlasting salvation for his people (Isaiah 35). THE WORD OF GOD. 49:15; Isa. How does this fill out our understanding of who the Messiah is and what he will do? What is your current understanding of what Isaiah contributes to Christian theology? Now we would greatly encourage you to study the Word of God on a week-by-week basis. The curse over all of creation, and the curse over all of us, can be lifted only because Jesus became a curse for us (Gal. THE WRATH OF GOD. We await the day when Jesus returns to gather the redeemed to worship God in a new creation forever. Some interpreters also see this as an allusion to the fall of Satan. The foreknowledge of God, clearly set forth in Isaiah, displays God as worthy of wholehearted trust. Disabilities such as these did not always exist. At the heart of the good news is the presence of God: “Behold your God!” (Isa. 6:9–10). Is it a threat, a promise, or somehow both? This is the patience of God. In what ways does Isaiah 11:6–10 imply that the curse will be reversed and Edenic conditions restored? As we read Isaiah’s words, we are reading the very words of God. They are rebellious children who refuse to trust their Father (Isa. 57:15). 22:2) and provided signposts to it with his abundant provisions of food and wine (Mark 6:30–44; Mark 8:1–10; John 2:1–11). Then review the following questions, taking notes on the final section of Isaiah’s prophecy. [11], The Hebrew Bible depicted a three-part world, with the heavens (shamayim) above, Earth (eres) in the middle, and the underworld (sheol) below. Because Adam and Eve rejected this generosity, we are separated from God to eat in frustration (Gen. 3:19). How is this response different than that of his father, Ahaz, described in Isaiah 7? PEACE. According to Isaiah 55:1, who is invited to enjoy God’s salvation? 26:1; Isa. 66:22), those who rebel against him will face eternal judgment in hell. In what ways do we see that his mission is to fulfill that of Isa. God does not stand aloof when his people look to him as their only hope. FAITH AND WORKS. This failure leaves us convinced that he is not the promised righteous king (Isa. 1:13). 9:13–14; Heb. Israel will be filled with joy because “a child is born . The promise of worldwide salvation has been here from the beginning. There are two crises here, both of which end in deliverance through prayer. He took our sin and brokenness so that we might receive forgiveness and healing. And now, through faith in him, any failed vine can be united to the True Vine and begin to bear good fruit. 52:7–53:12). Were there any themes emphasized in Isaiah that help you to deepen your grasp of the Bible’s unity? From beginning to end, the Bible calls people to wholehearted reliance on God. God will renew the creation (Isa. A god dreaded in the Council of holy beings...?" God will display his glory and make a “way” for his people, this time through the wilderness, leading them back to Jerusalem (Isa. RESURRECTION. Jesus set his people free from their slavery to sin and death and opened the way back to God’s presence. Like this foreigner, we often fail to comprehend the wonder of God’s absolute, open-armed welcome in Christ. 15:20–23, 50–57). Does this shed light on what Jesus says in John 10:16? 52:7). The final oracle is against Tyre, a hub of commerce (Isa. 3:17). The Sin-Bearing Work of the Servant (Isa. The suffering servant, whose work brings about forgiveness and restoration (Isa. While those who trust in God will dwell with him in a new creation (Isa. As the redeemed eat the Lord’s Supper, we enjoy an appetizer to the coming banquet, purchased by his death (Luke 22:14, 16). This section climaxed with the prediction of an exile to Babylon (Isa. 9:6–7; Isa. What are several ways Isaiah 6:1–5 demonstrates this? 15:5; Isa. But we still await the complete victory. 5:18–21). Picking up on this promise, Jesus compared his coming kingdom to a wedding feast (Matt. The Assyrian leaders say, “Do not let your God in whom you trust deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria” (Isa. One of the persons of the Trinity, and thus fully God. Egypt, of course, rightly deserves to be judged. When grace is backed by infinite power, it casts out fear. 1:10). “How the faithful city has become a whore” (Isa. come . Using the metaphor of a vineyard, Isaiah’s song retells Israel’s history from their initial “planting” in Canaan to their continual failure to bear righteous fruit (Isa. 36:4–6, 15). The Samaritan Pentateuch identifies this mountain as Mount Gerizim, which the New Testament also implicitly acknowledges (John 4:20). Second Series of Oracles (Isa. Jesus, God in the flesh, is fully divine and fully human. This is what theologians have called, of their sins in his death, so that they might be forgiven and reconciled to God. 37:4, 6, 10, 16–20, 23–24, 35)? How does his book clarify our understanding of God, Jesus Christ, sin, salvation, the end times, or any other doctrine? Jesus tells of the Father’s kindness toward all who have made a wreck of their lives like a prodigal son. What is worse, they sin against grace, for God cared for them as his children (Isa. [32] Rain, snow, wind and hail were kept in storehouses outside the raqia, which had "windows" to allow them in – the waters for Noah's flood entered when the "windows of heaven" were opened. What does this tell us about God’s character? [42] The chief of the old Canaanite pantheon was the god El, but over time Yahweh replaced him as the national god and the two merged ("Yahweh-El, creator of heaven and earth" – Genesis 14:22). Has Isaiah brought new clarity to your understanding of the gospel? 4:12). 52:3). Thus, Peter encourages us to look to Jesus, the suffering servant, as not only our Savior but also our example (1 Pet. 63:11, 14). In the third of four servant passages, we see the servant sustaining others through his teaching (Isa. 56:6; Isa. 15:5; Isa. Jesus did not come to save those who think they are righteous, but those who know they aren’t. 37:24–25; Hos. This description of God’s response to his people’s sin attributes personal characteristics to the Holy Spirit (similarly, Eph. This promise was narrowed to Judah’s line (Gen. 49:10) and, eventually, to the line of David (2 Sam. When Christ came, he began to gather this remnant to himself. Revelation describes the ultimate fulfillment of Isaiah’s promise: “I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Rev. Standing behind the nations is the Lord himself, a divine warrior who encamps against his people and besieges them with towers (Isa. 25:1–5, 9–10; and Isa. Why would the people have been afraid? 4:6–7; Zeph. Yet when no one deserves to survive, the promise of even a remnant is a wonderful encouragement. 5:8). 3:10; see Rom. Our merits are out of the question—what a relief! Continuing from Isaiah 56–59, Isaiah writes about the time when exiles will return from Babylon and beyond. Deuteronomy 4:32);[34] humans looking up from Earth saw the floor of heaven, which they saw also as God's throne, as made of clear blue lapis-lazuli (Exodus 24:9–10), and (Ezekiel 1:26). 7:1–9, which involved Hezekiah’s father, Ahaz? “Children have I reared and brought up,” God says, “but they have rebelled against me” (Isa. She is often found with her nose in a book or her head in the clouds. He welcomes us with open arms when we come to him for mercy. 25:8). 3:16). While Revelation shows us that this is still a future reality (note how Rev. Note the personal implications for your walk with the Lord in light of (1) the Gospel Glimpses, (2) the Whole-Bible Connections, (3) the Theological Soundings, and (4) this passage as a whole. Only God, through Jesus Christ, is able to give us ultimate deliverance and security. Although a few returned home in the sixth century BC, the ultimate New Exodus would occur through the ministry, death, and resurrection of Jesus (Mark 1:1–3; see also Luke 9:31). 42:24). 15:1–16:14). 42:18–20). He will not look to the altars, the work of his hands” (Isa. According to Isa. 36:1–39:8), Week 8: Comfort for Israel and the World (Isa. How does Isaiah show the folly of idolatry in Isaiah 44:9–20? 2:23–24). Since humanity’s first sin, everyone who has lived is, as some theologians have called it, totally depraved. 53:9). Here is one of the Old Testament hints at the Trinity. God is righteous and just. . 24:11). 52:7). 65:25)? But how do Isa. 56:1–8, salvation is explicitly shown to extend to the nations. 13:6, 9). Two Final Outcomes: Judgment and Salvation (Isaiah 34–35). 40:1–42:17). He promises restoration from physical bondage and exile through Cyrus (Isaiah 41–48), as well as restoration from spiritual bondage and exile through the servant (Isaiah 49–55). One day God will raise his people from the dead so that they will live with him, physically and forever, in a new creation. This “recognition formula” derives from God’s actions at the exodus (read Ex. Review Isaiah 24:14–16; Isa. 36:4–7, 9). How is their attitude similar to that of David in Psalm 51:3? REMNANT. How so? 58:3–5). What is Isaiah seeking to accomplish in the readers by ending with these two divergent destinies? “Was it not the, ,” they said, “against whom we have sinned?” (Isa. 61:1 with Isa. . History begins and ends with a joyful feast in the presence of God. God has already announced their final judgment through Isaiah. 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