The Lord Of Jacob 's Land Is Filled With Prosperous Amenities

In the midst of the Israelites’ forty-year journey towards the Promise Land of Canaan, Moses records the Israelites’ persistent complaining and rebellion against God. Numbers 21:4-9 first mentions the complaint of the Israelites’ against God and Moses, questioning God’s plan for them, as they travel in the desert without food and water. “We are disgusted with this wretched food,” they say. This wretched food refers to the manna or the “bread from heaven,” as mentioned in Exodus 16:4, that God miraculously provided for the Israelites when food supplies ran out during their forty years of desert wandering. In spite of God’s abundant goodness, they grumbled at Him about their circumstances. In punishment for the Israelites’ doing, the Lord sent

I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” God makes an extensive covenant to Abram, declaring that he will become a great nation. Little does Abram know, this is the dawn of the nation of Israel, God’s chosen

Biblical Prophecies emerge from times of difficulty. During the 8th century, Israel- who had once saw a developing nation, now faced a declining economy. Wealth was focused on the elite class and the social gap was growing at an increasing rate (Miller & Hayes, 1986). The prophets speak of the people as being guilty of breaching a contract with god and the deteriorating economy was a punishment for this. The hope of forgiveness and

Turning to 2 Chronicles 7:14, Short read, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.”

I moved on to Joseph Blenkinsopp, who as usual, did not disappoint. Here I found the historical context of this section of Isaiah. Blenkinsopp referred back to Isaiah 58 to shed light on why the vision of theophany in Isaiah 60 had not been realized. Cyrus had release the Jews from Babylonian captivity, and those who wished to had returned to Jerusalem. But the “dominant frame of mind of the people being address (in Isaiah 58) is one of disorientation and disillusionment.” There is corruption in the government and judicial system, and among the religious leaders. The poor are neglected. Jerusalem suffers under “external pressures and internal dissention.” In chapter 60 the vision is unfulfilled; in chapter 58, God tells the

God, told Isaiah to comfort His people after Isaiah 1-39, the covenant broken. Repent and then they did not repent. Later, the judgment message, now in Isaiah 40-45, hope for God’s people. In 705 BC Babylonian’s foreign government came to Jerusalem to organize a revolt against Assyria under Sennacherib (Hays, 2010).

We must first realize that the Book of Isaiah can be divided into three blocks (1-39, 40-55 and 56-66), and each are starkly different in tone, theme, and delivery (Chilton, 189). Chapter 58 belongs to the third block, and thus, does not dabble in the same “interplay between doubt and reassurance, and confident, hymnic affirmation in response to the uncertainty of people” (Chilton, 198). We can see this new tone clearly in the 4 opening lines. “Shout out, do not hold back! Announce to my people their rebellion, to the house of Jacob their sins” (Isaiah, 58). When compared against the more emotionally vacillatory first and even the second block of Isaiah, the third block is conveying a

Isaiah was a prophet, he lived around 739 BC, and he wanted the people of Judah to follow God’s plan and not go to war. The people of Judah were going to war with the Assyrians, but Isaiah told the king of Judah that God had a plan and not to fight even though they would be conquered. Isaiah had a message for the people of Judah, and the message was that a suffering servant would come and save them from their sins. Isaiah said the servant would bring salvation to everyone. This was God’s plan for them.

The Law of Moses sets out to give guidelines to those who have been rescued by God. When following these laws, Israel will “live together, under God and in harmony.” In order for the nation of Israel to be a blessing to other families, they have to figure out the way to live justly with each other. In Isaiah 2:2-4 as Wright points out, that the prophet is creating a “vision of peace and hope,” Through Israel, God will restore humanity by creating a great nation that will be harmonious, just and bless the other nations by being an example of a great

Isaiah 13:1-23:18 contains a serious of prophecies concerning nations surrounding Judah and Israel. Relate the Lord’s word to Isaiah regarding each of the following nations.

Isaiah came during a pivotal time in history. The world was changing rapidly and life was on the edge of prosperity and ruin, as it is today. In this uncertain time Isaiah was called by God to deliver a message of warning, comfort, and deliverance. Christians view the prophecies of Isaiah as a projection of the coming of Jesus Christ. Isaiah spoke of divine judgment and the promises of God through the Prince of Peace. Isaiah’s message of the future King was very meticulous. He describes how Christ will come, Christ’s character and Christ’s purpose. In this paper I will dissect Isaiah’s prophecies in the Old Testament and reference them to the events of Christ in the New Testament.

Bock's book is a compilation of essays by a number of different people who believe that Jesus is the Messiah and as the title shares, that Jesus is the Suffering Servant of Isaiah 53. There are three parts that the volume is divided into. Richard Averbeck starts off the text by analyzing Christian interpretations of Isa 52.13-53.12. The chapter supplies a helpful discussion of Franz Delitzsch's interpretation of a three level pyramid. In the pyramid, the servant songs in Isaiah have a sweeping reference to Israel as an elect nation as well as a more specific indication to the remnant within Israel.

A general understanding of second Isaiah as a whole is vital to the textual evaluation of the brief, yet vastly important prophetic story of the suffering servant. Second Isaiah, which is chapters 40-55, is written by a different author than first Isaiah. While this may seem trivial, it contributes to the way these stories are put together. Unlike first Isaiah, which highlights the impending destruction that catapults the Jewish people into exile, second Isaiah is

The message from God through the prophet Isaiah to King Cyrus is that God might use him as aninstrument in order to take His people home to Jerusalem to begin a new

This chapter we combine to refer to as Isaiah 53 helps in the identification of the Individual Servant and the fulfillment of the prophecy depicting God’s fulfillment of redemption of the world found in the New Testament. There are many debates alluding to the Individual Servant in the historical sense being associated with such figures as Moses, Josiah, Hezekiah, Uzziah, Jeremiah, Ezekiel, Zerubbabel, or Cyrus. However, the character befitting the Individual Servant of the Lord render these individuals (historical figures) unworthy of this distinction as Servant of the Lord. It is evident in Isaiah 52:13-53:12 that the one who bears the title of Servant of the Lord is distinct in His flawlessness and freedom from all sins. All mortals are sinners, but this individual is one who the passage allude to in a sense that no mortal could have taken on such a role but Jesus the Christ who exhibited His sinless nature. The Lord addresses the One who is His Servant in Isaiah 52:13 and 53:11 and these scriptural passages proclaim the call, mission, suffering, death, and exaltation of the Individual