Listen diligently to me, and eat what is good, and delight yourselves in rich food. Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant,
my steadfast, sure love for David. (Isaiah 55.2b – 3)
my steadfast, sure love for David. (Isaiah 55.2b – 3)
There are within the pages of Isaiah’s prophetic oracle something of the past, present and future. He reminds Israel of her history, warns her of the pressing dangers and pleas with her to trust their future to the steadfast love of their covenant keeping God. The ministry of Isaiah began at the end of king Uzziah’s reign and continued under the reign of three additional Judean kings: Jotham (750-731), Ahaz (735-715) and Hezekiah (729-686). During this same period there were four kings who ruled in Assyria: Tiglath-pileser III (745-727), Shalmaneser V (724-722), Sargon II (722-705) and Sennacherib (705-681) (cp. Willem VanGemeren, Interpreting the Prophetic Word, p. 249).
We know from Isaiah 8.3 that Isaiah was married to a prophetess. The prophet Isaiah, like the prophets before him, was acutely aware that the content of the message given to him was not his own and he was tasked with the duty of faithfully delivering it to Israel. As with all prophets, the message was delivered with persuasive force. Isaiah was not attempting to establish a following; he was looking for a change in Israel’s behavior. As an author “Isaiah was a master of the Hebrew language. His style reflects a rich vocabulary and imagery with many words and expressions unique to him. Much of the book’s brilliance derives from imagery: war (63.1-6), social life (3.1-17), and rural life (5.1-7). He also personifies creation: the sun and the moon (24:23), the desert (35:1), the mountains and the trees (44:23; 55:12), he employs taunt (14:4-23), apocalyptic imagery (chaps. 24-27), sarcasm (44:9-20), personification, metaphors, wordplay, alliteration, and assonance” (VanGemeren, p. 252).
Nothing in the pages attached to this subsection of my essays (sermon note handouts) is particularly my own, though the thoughts are not in frequently my reflections on the text and the observations of others. Of the commentaries, devotionals, various translations, hermeneutical approaches to prophetic literature, biblical and systematic theologies that I’ve read over the years, the one author that resonates most to my mind and heart is J. Alec Motyer. Though in these pages you will find references to many sources, he stands out most prominently in my approach it the Isaianic text. Having said that let me share with you from his commentary the outline of the book:
The book of the King (1-37), the book of the Servant (38-55), and the book of the Anointed Conqueror (56-66). The book of the King has three subsections. A. The preface. Judah: diagnosis and prognosis (1:1-5:30), which deals with sin and experience, sin and election, and sin and grace. B. The triumph of grace (6:1-12:6). Herein we read of Isaiah’s call and commission, the King and his people, and the section closes with an epilogue on the individual and community, salvation, joy and proclamation. C. The universal kingdom (13:1-27:13). There are three cycles of oracles: the first deals with the reality of the Lord’s promises; the second with the world in the shadows; and the third with two cities in contrast. D. The Lord of history (28:1-37:38). In the book of the Servant there are five subdivisions. A. Historical prologue: Hezekiah’s fatal choice (38:1-39:8). B. The consolation of the world (40:1-42:17). C. The redemption of Israel (42:18-44:23). D. The great deliverance (44:24-48:22). E. The greater deliverance (49:1-55:13). Finally, the book of the Anointed Conquerorhas three main subdivisions. A. The ideal and the actual: the needs and sins of the Lord’s people (56:1-59:13). B. The coming of the Anointed Conqueror (59:14-63:6). C. Prayer and response: steps to the new heaven and new earth (63:7-66:24).
We know from Isaiah 8.3 that Isaiah was married to a prophetess. The prophet Isaiah, like the prophets before him, was acutely aware that the content of the message given to him was not his own and he was tasked with the duty of faithfully delivering it to Israel. As with all prophets, the message was delivered with persuasive force. Isaiah was not attempting to establish a following; he was looking for a change in Israel’s behavior. As an author “Isaiah was a master of the Hebrew language. His style reflects a rich vocabulary and imagery with many words and expressions unique to him. Much of the book’s brilliance derives from imagery: war (63.1-6), social life (3.1-17), and rural life (5.1-7). He also personifies creation: the sun and the moon (24:23), the desert (35:1), the mountains and the trees (44:23; 55:12), he employs taunt (14:4-23), apocalyptic imagery (chaps. 24-27), sarcasm (44:9-20), personification, metaphors, wordplay, alliteration, and assonance” (VanGemeren, p. 252).
Nothing in the pages attached to this subsection of my essays (sermon note handouts) is particularly my own, though the thoughts are not in frequently my reflections on the text and the observations of others. Of the commentaries, devotionals, various translations, hermeneutical approaches to prophetic literature, biblical and systematic theologies that I’ve read over the years, the one author that resonates most to my mind and heart is J. Alec Motyer. Though in these pages you will find references to many sources, he stands out most prominently in my approach it the Isaianic text. Having said that let me share with you from his commentary the outline of the book:
The book of the King (1-37), the book of the Servant (38-55), and the book of the Anointed Conqueror (56-66). The book of the King has three subsections. A. The preface. Judah: diagnosis and prognosis (1:1-5:30), which deals with sin and experience, sin and election, and sin and grace. B. The triumph of grace (6:1-12:6). Herein we read of Isaiah’s call and commission, the King and his people, and the section closes with an epilogue on the individual and community, salvation, joy and proclamation. C. The universal kingdom (13:1-27:13). There are three cycles of oracles: the first deals with the reality of the Lord’s promises; the second with the world in the shadows; and the third with two cities in contrast. D. The Lord of history (28:1-37:38). In the book of the Servant there are five subdivisions. A. Historical prologue: Hezekiah’s fatal choice (38:1-39:8). B. The consolation of the world (40:1-42:17). C. The redemption of Israel (42:18-44:23). D. The great deliverance (44:24-48:22). E. The greater deliverance (49:1-55:13). Finally, the book of the Anointed Conquerorhas three main subdivisions. A. The ideal and the actual: the needs and sins of the Lord’s people (56:1-59:13). B. The coming of the Anointed Conqueror (59:14-63:6). C. Prayer and response: steps to the new heaven and new earth (63:7-66:24).
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!“ For who has known the mind of the Lord, or who has been his counselor?”
“Or who has given a gift to him that he might be repaid?”
For from him and through him and to him are all things. To him be glory forever. Amen.
(Romans 11.31-36)
“Or who has given a gift to him that he might be repaid?”
For from him and through him and to him are all things. To him be glory forever. Amen.
(Romans 11.31-36)