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Here I break down the book of Isaiah into its three sections and attempt to look at how these sections work together to paint a picture of our relationship with God.
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Isaiah
This study will attempt to answer the interpretive question, “Based on the book of
Isaiah, how did Isaiah [how did Isaiah want his readers to] picture God?” The final answer
will be postulated by looking at the three main sections of Isaiah individually. These sections
are as follows: First Isaiah (1-39); Deutero-Isaiah (40-55); and Trito-Isaiah (56-66). The
perspectives drawn from these sections will be synthesized to offer a viewpoint of how Isaiah
and his readers would envision God.
First Isaiah (Chapters 1-39)
Chapters 1-6 portray God as One who judges the wayward but also offers restoration
because of covenant. Judah and Jerusalem will be disciplined because they have failed to
keep covenant. Judah and Jerusalem had grown arrogant and put their sin on public display
(Isaiah 3:9). God says, through Isaiah, that Israel has less spiritual awareness than animals
(Isaiah 1:3-6). But a time of harsh and humiliating discipline was in order (Isaiah 3:4, 12) for
these wayward children (Isaiah 1:2b). God’s discipline; however, would serve as an
instrument for the future glory of God’s people.
When the discipline had run its course Israel will be called “holy,” the “filth of the
women” and the “bloodstains” would be washed away (4:2-4). The Lord would then “create”
for His children a “flaming fire” and a “cloud of smoke” around that would be a shelter from
the “storm and rain” (4:5-6). Before this future glory would be revealed Judah and Jerusalem
would have to answer for their sins.
Isaiah vividly portrays the sinfulness of Israel by the recurring use of the word “woe”
(Chapter 28-33).
• Woe to Ephraim (Chapter 28) because of its pride. Not even the leaders would escape God’s judgment.
• Woe to David’s City (Chapter 29) because those who live their only worship God with their mouth and lips but it is heartless worship (v. 13b).
• Woe to the obstinate children (Chapter 30) who “carries out plans that are not mine” (v. 1).
• Woe to those who would partner with Egypt and not trust the Lord (Chapter 31-32).
But even in this list of “woe” (judgment) there are glimpses of a future restoration. Ephraim
will see a day where Lord will be a “glorious crown” (Isaiah 29:5). The enemies of David’s
City will become like “fine dust” (Isaiah 30:5). The obstinate children who have “rejected
God’s message” (Isaiah 30:12), who fail to repent (Isaiah 30:15) and who trust in Egypt
(Isaiah 31:1) will see “a king” who will “reign in righteousness” (Isaiah 32:1).
The same theme of judgment and restoration is shown in Chapters 24-27. Chapter 24
opens with God’s judgment to “lay waste the earth” (v. 1). This section ends though with the
powerful promise of restoration (Isaiah 27:13). There is a recurring use of the word “earth”
and how it will dry up (Isaiah 24:4); be defiled by the people (Isaiah 24:5); and its residents
will be “burned up;” (Isaiah 24:6). Yet after judgment come voices of praise (24:14) and
songs of exaltation (Chapters 25-26) and finally the deliverance of God’s people from those
nations that served as instruments of God’s chastisement (Chapter 27; also see Chapters 13-
23).
Chapter 38 provides, through the life of Hezekiah, a visual metaphor of God’s
judgment and restoration. One might imply God’s word to Hezekiah of impending death due
to illness as judgment (Isaiah 38:1). Further, Hezekiah’s willingness to pray and call on the
Lord could be taken as a reminder of covenant (Isaiah 38:2-3). God’s response of adding
fifteen years to Hezekiah’s life is an act of restoration; after all, the death sentence had been
delayed (Isaiah 38:4-6). Hezekiah, like Israel, did not steward the promises or mercy of God
and his spiritual awareness become completely dull (Isaiah 38:8).
Therefore, First Isaiah portrays through recurrence/repetition the powerful picture of a
God who both tears down in judgment but rebuilds by restoration. This would imply that
God’s character is to love. The writer of Hebrews picks up on this theme of fatherly love
when he admonishes them to “endure hardship as discipline” (Hebrews 12:7). He further
asserts that God’s discipline is proof of His love and of our adoption as sons (Hebrews 12:8-
11).
Deutero-Isaiah (Chapters 40-55)
Chapters 40-48 portray a God who is sovereign and the redeemer of His chosen. The
section contains sort of an inclusio. In 40:10 calls God the “Sovereign Lord” comes with
power to rule and give rewards but also with recompense. The implication might be He is
coming to redeem His people from their pathetic state. The end of the section portrays God as
a “Sovereign Lord” who urges His chosen to come near and listen to what the Redeemer has
to say and flee Babylon (48:16-22).
This redemption would come through the instrument of an immeasurably powerful
shepherd God who is not just “Sovereign Lord” (Chapter 40). Chapter 41 asserts this same
Lord has “chosen” Israel and not “rejected” her (v. 9b). The writer portrays God as one who
gives “strength to the weary” (41:28-31) and comes to the aid of Israel (Chapter 41). God is
also portrayed as a warrior who marches out like a “mighty man” and raises the “battle cry”
(Isaiah 42:13). God is the One who will save Israel when they “pass through” waters and fire
(Isaiah 42:1-2) and encourages Israel to not be afraid because He will redeem them and not
forsake them (Isaiah 42:3-13). Even though Israel would be carried away by Babylon God
would “summon” His chosen and be their “redeemer.”
Recurring Words In This Section
1. Chosen – (only as it relates to Israel: 41:8, 9; 42:1; 43:10, 20; 44:1, 2; 45:4; 48:14)
2. Redeemer – (41:14; 43:14; 44:6, 24; 47:4; 48:17)
In Chapters 49-55 the writer describes God in many different ways. Chapter 49 shows
Him as the Redeemer who has chosen Israel (v. 7) and as a mother who does not forget her
young (v. 15). Chapter 50 shows God who is powerfully able to reach to the lowest depths to
restore His people (vv. 2-3). This chapter also contains the recurring phrase, “Sovereign
Lord” (vv. 4, 5, 7, 9). This “Sovereign Lord” gives the servant an “instructed tongue;” opens
his (the servants) ears; helps me (the servant) not to be disgraced; and helps me (the servant)
so that others cannot condemn. The KJV renders these same verses as “Lord GOD” as does
the ESV, NASB and RSV but the NIV and NLT render as “Sovereign Lord.”
The remaining chapters of this section (51-55) seem to depict God as one who offers
promises. He promises who promises “everlasting salvation” (Isaiah 51:6b). God also
promises that the “ransomed of the Lord will return” and do so with rejoicing (51:11). He is
the God who promises “comfort” from the fear of “mortal men” (51:12). Chapter 52 tells the
reader that God will redeem His people quickly. All of this culminates in the promise that
Zion will one day be returned to her former glory. God promises to no longer be angry at
Israel (54:9-10) and establish them in righteousness (54:14). The writer summarizes the
purpose of God by likening it to the work of a blacksmith. The hammer and the anvil are
instruments of brutality that produce something useful and/or beautiful. Therefore, God’s use
of nations and enemies was for the purpose of making Israel useful and beautiful.
Deutero-Isaiah shows us a God who promises to redeem His chosen. This process was
accomplished through the instrumentality of enemy nations who now would no longer
propser against God’s chosen.
Trito-Isaiah (Chapters 55-66)
This section seems to portray God as one who calls His people back to covenant by
contrasting the true and false worship then detailing the benefits for responding in
truthfulness. Chapter 58 shows God instructing His people to realign their motives for their
worship. He contrasts the ritualistic fasts that are used as an excuse to neglect the poor and
needy. God then calls them to a chosen fast wherein they would put away false worship and
be a shining light of true worship to the disenfranchised. Chapter 59 seems to be a call to
repent of the sin of neglecting the poor and using God’s command to do justice.
Chapters 60-62 reveals God’s call to Israel consider what the benefit of true worship,
here are a few from Chapter 60,
• The foreigners will rebuild your walls and their kings will serve you (60:10)
• Your gates will stand open and never shut (60:11)
• The sons of your oppressors will come and bow down before you (60:14)
• No longer will violence be heard of in your land and no ruin or destruction in your
borders (60:
• God will make Israel an “everlasting pride” (60:15b)
• The Lord will be your “everlasting light” (60:19, 20)
• The least of you will become a thousand; a nation (60:22)
• The fulfillment of these promises will be swift (60:22b).
Chapters 63-66 seem to speak of a God that comes to His people. Chapter 63-65
speak of one who comes in “splendor” and his garments “stained crimson” who has
destroyed the enemies. In these chapters we see a God who is mighty to save, who will bring
not only judgment on the enemies but also salvation to all mankind. There is also a future
promise of a “new heaven and new earth” (Isaiah 65:17). These new places will be full of joy
and be free of labor (Isaiah 65:20-24) and even enemies in the animal world will live in
harmony (Isaiah 65:25). In contrast Chapter 66 reveals the awful judgment awaiting those
who “have chosen their own ways” (v. 3b). Israel is told to listen for the “uproar” because it
is the sound of God “repaying the enemies all they deserve” (Isaiah 66:6).
Therefore, Trito-Isaiah reveals to the reader a God who calls His people back to true
worship, to renewed covenant and to grasp the promises He has made to bless the righteous
and repay the enemy.
Summary:
It appears that Isaiah paints a multi-faceted picture of God to the original audience.
God judges and disciplines wayward children but does not leave them hopeless. He promises
that the discipline has a purpose: restoration and redemption. God is also described as one
who keeps His promises and is powerful enough to fulfill them and much, much more.
To put together a composite picture of what seems to be expressed about God in
Isaiah is difficult but an attempt will be made. The God Isaiah portrays is one who will go t
any length to keep His promises to His chosen people. He will use whatever means are
necessary to bring them to the place where His chosen will choose redemption. This implies a
God who is loving but also One who fails to see the humor in sin, and thus, deals with His
adopted sons in a way to bring them to back into relationship.