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 (139); 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). Gods discipline; however, would serve as an instrument for the future glory of Gods 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 Gods judgment. Woe to Davids 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 Davids City will become like

fine dust (Isaiah 30:5). The obstinate children who have rejected Gods 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 Gods 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 Gods people from those nations that served as instruments of Gods chastisement (Chapter 27; also see Chapters 13-23). Chapter 38 provides, through the life of Hezekiah, a visual metaphor of Gods judgment and restoration. One might imply Gods word to Hezekiah of impending death due to illness as judgment (Isaiah 38:1). Further, Hezekiahs willingness to pray and call on the Lord could be taken as a reminder of covenant (Isaiah 38:2-3). Gods response of adding fifteen years to Hezekiahs 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 Gods 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 Gods 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, Gods 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 Gods 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 Gods command to do justice. Chapters 60-62 reveals Gods 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.