Session 26 (Appendix 1) A synopsis of Isaiah

Why a synopsis? Isaiah was the great prophetic champion of the kingdom of God, especially in its millennial expression. His words form an enormous book filled with dissimilar types of literature (narra- tive, epistolary, poetic, prophetic, apocalyptic) that at times seem to lead nowhere. Unlike Genesis or Acts, Isaiah does not simply tell a story (with the exception of chapters 36-39). Unlike Romans, it does not defend a particular . John Oswalt (upon whose work much of this paper is based) makes a key point about the way Isaiah wrote: Isaiah was not a straight-talking prophet; he was a poetic prophet. Look at the way the type is laid out on the pages of your Bible. It looks like poetry. Only rarely in the pages of Isaiah do you see the blocks of type we associate with the narrative portions of the Bible or with other books we read. In order to understand this kind of writing we need to think about why someone chooses to write in poetic form. The most important reason is that poetry is best at communicating the sort of wisdom that our culture makes it difficult to hear.19 Isaiah seems to the uninitiated more of a collection of random sections than a unity with a point to make. The difficulty in finding a central idea that unites all 66 chapters has caused many to abandon the effort. Isaiah does have a unifying theme, however, and a very profound one, a theme that places it at the center of God’s purpose in the world. Is it a unity at all? The book’s unity has been roundly attacked for 300 years and with some degree of success, at least in critical circles. Most writers on Isaiah take it for granted that either two or three differ- ent people wrote the book, and the majority of seminaries have adopted such views in their courses. Sometimes these authors are given “names”: “Isaiah I” (chapters 1-39), “Deutero-” or “Second Isaiah” (chapters 40-55 or 40-66), and sometimes even “Trito-

225 Isaiah” (chapters 56-66). Most conservative students, by contrast, regard it as a unity, coming from Isaiah the prophet, a man who lived from about 735 to about 680 BC. Is there a case for a unified Isaiah? A very strong case indeed; in fact, in my own view, a definitive set of arguments. The most obvious of these is that whenever anything like a complete manuscript of Isaiah has been found, it has always included both “parts” of the writing. The materials from the Dead Sea, discovered in 1947 at Qumran, contain Isaiah as we know it in its entirety. The Greek transla- tion of the Old Testament, the Septuagint, also reflects this unity and includes all 66 chapters. Why did it take so long for the unity of isaiah to be questioned? The hidden agenda in critical scholarship has always been the assumption that we are alone in the universe. God surely does nothing that is visible and compelling, and certainly the fu- ture cannot be predicted. Since (1) Isaiah 40-66 is all about God comforting Judah in their misery in Babylon, and in finally causing the nation to return from captivity about 538 BC, and since (2) it is impossible for a prophet living in 700 BC to predict such a thing, therefore the author of Isaiah 40-66 must have lived after the return from the exile—probably about 400 BC, and probably was a student of Isaiah’s original work, chapters 1-39, though he would have dubbed these chapters “the book of Isaiah.” Such is the critical view. The same antisupernaturalistic worldview that colors so much that passes for scholarship in the universities infects it in the seminaries as well. Of course, in the actual composition of Isaiah 40-66, the deutero-Isaianic imposter wrote prophecy after the fact and passed it off as prediction. He was thus fundamentally a liar and deceiver who only in modern times is hailed as a religious genius. And in spite of the fact that Isaiah 40-66 contains many brilliant prophet- ic sections, this author’s name is utterly unknown today. The “pupil” may have risen well above the “master,” but not so much so that anybody remembers who he was. If he was so great, why didn’t he publish his own book under his own name? He would no doubt have become famous in his own right. One possible explanation: perhaps what he lacked in in- tegrity he made up for in humility. Oswalt comments: The most striking argument for the unity of the composition of Isaiah is the present form of the book. If in fact the present composition is the work of at least three major authors and a large number of editors or redactors, it becomes very hard to explain how the book came to exist in its present form at all. The degree of unity which is to be found in the book (e.g., the use of “the Holy One of Israel” 13 times in chs. 1–39 and 16 times in chs. 40–66 and only 7 times elsewhere in the Bible) becomes a problem. Thus it becomes necessary to posit a “school” of students of “I Isaiah” who steeped themselves in the style and thought of the “master.” It would be out of such a group that “II Isaiah” sprang during the Exile and from which, later still, came the writings which now constitute chs. 56–66. Aside from the fact that

226 there is no other evidence for the existence of this “school,”7 it is hard to imagine how it ever would have come into existence for Isaiah (and not the other prophets) in the first place.20 It should also be remembered that in the full-length Isaiah scroll from Qumran the text of Isaiah 40:1 begins on the same line that concludes chapter 39. The copyist certain felt no necessity of allowing for a difference of authorship of the section to come. For him, it was natural to suppose that he was merely copying the continuing work of the prophet Isaiah. What other lines of evidence support the unity of isaiah? A number of things, only a few of which will be mentioned here. 1. The writers freely use Isaiah and attribute the authorship of all three sec- tions to the prophet who lived during Hezekiah’s reign. In fact, the writers quote Isaiah more than any other prophet. The apostle John in writing his gospel (12:37-40) reflects that the rejection of Jesus constituted no surprise; the event itself was in accord with the ancient testi- mony of Isaiah: But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke: “LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED?” [Isa. 53:1] Therefore they could not believe, because Isaiah said again: “HE HAS BLINDED THEIR EYES AND HARDENED THEIR HEARTS, LEST THEY SHOULD SEE WITH THEIR EYES, LEST THEY SHOULD UNDERSTAND WITH THEIR HEARTS AND TURN, SO THAT I SHOULD HEAL THEM.” [ISA. 6:9-10] John quotes here both from chapters 1-39 and from chapters 40-66 and attributes both writ- ings to the same person. Other New Testament attributions are listed in the table below.

Isaiah reference New Testament Quote Intro 1:9 Romans 9:29 “as Isaiah said before” 6:9-13 Matthew 13:14-15 “the prophecy of Isaiah is fulfilled.” 6:9-13 John 12:39-41 “Isaiah said again” and “Isaiah said these things.” Acts 28:25-27 “the Holy Spirit rightly said to your fathers through Isaiah the prophet” 9:1-2 Matthew 4:14-16 “spoken by the prophet Isaiah.” 10:22 Matthew 4:14-16 “spoken by the prophet Isaiah.” 11:10 Romans 15:12 “and again Isaiah says.” 29:13 Matthew 15:7-9 “well did Isaiah prophesy to you.” 40:3-5 Matthew 3:3 “spoken of by the prophet Isaiah.” Luke 3:4-6 “written in the book of the words of Isaiah the prophet” John 1:23 “as the prophet Isaiah said.” 42:1-4 Matthew 12:17-21 “spoken by the prophet Isaiah.” 53:1 John 12:38 “the word spoken by the prophet Isaiah.” Romans 10:16 “For Isaiah says”

227 53:4 Matthew 8:17 “spoken by the prophet Isaiah.” 53:7-8 Acts 8:28-33 “he was reading the prophet Isaiah.” 61:1-2 Luke 4:18-19 “[in] the scroll of the prophet Isaiah.” 65:1-2 Romans 10:20-21 “Isaiah is very bold and says” 2. The primary argument in favor of a late author of 40-66 is a philosophical assumption rather than a datum drawn from the text. Isaiah is preeminent in arguing that God’s power is proven, in fact, from his predictions of the future—this in contrast to idols, who can do noth- ing, and God notes in Isaiah 41:21-24: “Set forth your case, says the Lord; bring your proofs, says the King of Jacob. Let them [the idols] bring [their proofs], and let them tell us what is to happen. Tell us the former things, what they are, that we may consider them, that we may know their outcome; or declare to us the things to come. Tell us what is to come hereafter, that we may know that you are gods; do good, or do harm, that we may be dismayed and terrified. Behold, you are nothing, and your work is less than nothing; an abomination is he who chooses you.” Notice the line, “Do good, or do harm, that we may be dismayed and terrified.” Being terri- fied at the work of a true prophet is a normal and rational reaction to reading an account of the future. Prophets were not to be trifled with. Anyone can preach; prophets alone can pre- dict, and when people read of Isaiah’s prediction of Cyrus, the Persian emperor by name (44:28, 45:1) a rational person will cover his mouth and regard Isaiah and the God who gave him such information with awe. Today’s critics do not respond in this way. They either change the text altogether or take refuge in a shadowy post-Cyrus prophet that no one ever heard of. Kaiser observes, “So im- portant is prediction to the very nature of the Bible that it is estimated that it involves approx- imately 27 percent of the Bible. God certainly is the Lord of the future.”21 Every true prophet’s credentials were established by prophetic accuracy (Deut. 18:15-19). 3. Though critical assertions about multiple authorship insist that 40-66 was written in Baby- lon after the fact of the exile, Isaiah 1-39 mentions Babylon ten times, while in Isaiah 40-66 the word appears only four times. The longest condemnation in the book of Babylon occurs in 13:1-14:17. This distribution hardly argues for a Babylonian origin of the last part of the prophecy. In any case, Isaiah is not arranged chronologically but thematically and theological- ly. Many of his oracles are self-contained and can be studied on their own. They are more akin to sermons than to narratives. 4. Descriptions of the flora and fauna given in Isaiah 40-66 are accurate if the section was written in Palestine, but show no knowledge of the environment of Babylon. Archer writes, The geographical setting which it presupposes, the kind of plants and animals which it men- tions, the climatic conditions which it implies as prevailing in the author’s own environ- ment—all these are important data for determining the place and time for the composition of any document whether ancient or modern. A careful examination of such allusions in Isaiah 40-66 points unmistakably to the conclusion that it was composed in Palestine rather than in

228 Babylon. We have already seen that Bernhard Duhm, on a rationalistic basis, came to the same conclusion in 1892.22 5. Nothing essential hangs on whether biblical books have a single author unless a claim of such is made in the text. Proverbs, Psalms, and Daniel, for example, acknowledge multiple authorship. Nor was it necessary for the various sections of Isaiah to have been written at the same time. Isaiah is really a collection of oracles, narratives, predictions, and theological re- flections that could have had independent circulations (much as portions of Jeremiah did) before the book was assembled in its final form. We consider inspiration to apply to the final product, not the steps it took to get it there. Still, the only name that claims authorship (and/or assembling and editiing) of Isaiah is Isaiah himself. He describes his work in 1:1 as, “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” The fact that he calls what follows a vision (singular) argues that he thinks of his writing as a unity. The fact that the final product was authored during the reigns of four kings argues strongly that Isaiah 1:1 applies not just to the first few chapters but to the entire book. The burden of proof, at least, is on those who would argue against these fairly obvious facts. 6. The real unity of the book ought to be seen in its content. Does it show the mind of a sin- gle author operating under the guidance of the Holy Spirit? Oswalt writes: Perhaps the most compelling argument for the compositional unity of the book is based on its thought structure. The unity of thought which runs through the book has been largely ignored in recent years, because of the attempt to isolate the supposed component parts. Each part has been exegeted by itself without reference to its larger literary context. But un- less one assumes that the process of the formation of Isaiah was completely random or was controlled by societal reasons unrelated to the actual statements of the book, this is an un- reasonable way to proceed. Without automatically assuming that one writer sat down and started writing at 1:1 and worked straight through to 66:24, one may still logically expect that there were reasons for putting one set of ideas in conjunction with another that were more significant than mere word association (to which some scholars resort to explain why one statement followed another). In fact, whoever assembled the book and however it was assembled, there is an observable structure about its thought that explains the power of the book and without which the book becomes little more than a collection of sayings put to- gether for no apparent reason.23 Hence, the value of a synopsis or summary of the book. If isaiah is a unity, what is its leading theme? Oswalt argues (persuasively, I think), that the overarching theme of Isaiah is servanthood. Israel and Judah both failed the most fundamental test of true and flourishing humanity: they never learned to serve God and each other in a consistent and sincere way. Instead, they be- came wrapped up in their own pursuits, worked for their own advancement, competed with

229 each other for acclaim, and shut God out of their deepest longings. They could not be what God intended for them to be because they did not trust him to lead them into glory and greatness (see Heb. 2:10, 2 Tim. 2:10). All true servants trust their masters implicitly, but Is- rael never learned to do this: “The ox knows its owner, and the donkey its master’s crib, but Israel does not know, my people do not understand” (Isa. 1:3). Hence, their failure, misery, defeat and discipline were inevitable. It is instructive to review the repeated condemnatory chorus of a book like Judges (2:7-11), a book that reveals the great and persistent failures of the second generation of Israel, who had forgotten all that the Lord had done for them: So the people served the Lord all the days of Joshua, and all the days of the elders who out- lived Joshua, who had seen all the great works of the Lord which he had done for Israel. Now Joshua the son of Nun, the servant of the Lord, died when he was 110 years old… When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which he had done for Israel. Then the chil- dren of Israel did evil in the sight of the Lord, and served the Baals. Service is the characteristic occupation of the heart that is rightly related to God. When the God-Man lived among us, he characterized his own work in the words of Mark this way: “For even the Son of Man did not come to be served, but to serve, and to give his life a ransom for many.” Service requires trust and faithfulness as well as gratitude and its sibling, humility. How is this theme seen in the book? At the risk of oversimplification, what follows is a whirlwind synopsis of Isaiah. The sum- maries may be read initially by themselves to get a feel for the emphasis without benefit of the details that exhibit the theme. The outline following will elaborate. 1. Chapters 1-5 The prophet first reveals the problem in chapters 1-5. These chapters explain that although Israel was called to represent God in the world as his servant, they have not done so. In fact, they have done more poorly than oxen and donkeys (1:3). They have exhibited only way- wardness and rebellion. They have not learned to act as servants of God and to trust him for future uncertainties. They substitute religious formality and sacrifices for inner reality. 2. Chapter 6 Isaiah then gives a glimpse of the solution (chapter 6). If there is any hope for them, they first need a fresh vision of God, and this they receive through Isaiah’s personal prophetic experi- ence. He is sent to call them back to God’s purpose, and in the process he will model what a true servant is like. He will do his job, calling people to repentance, over and over again, even though told in advance that the nation will not respond to his appeals. He will display the trust and the servant’s heart that his nation has never acquired.

230 3. Chapters 7-39 Chapters 7-39 provide one exhibit after another of how Israel, instead of trusting God to de- fend their precarious place in the world, repeatedly trusted the neighboring nations to do what God had promised he would accomplish. In the process they adopted the idolatry and the worship practices of their neighbors—this in spite of their neighbors’ repeated treachery, extortion, and coercion of them. Israel tended to ask for help from peoples who despised them and soon turned on them. Then they compounded the misery by worshiping their ene- mies’ gods, sometimes even after defeating the nation in question in battle. The practical emphasis in chapters 7-39 is the urging upon the nation to learn to trust God patiently. These chapters also insist that God alone is trustworthy and holds the nations that Israel prefers to trust in his gunsights. All he has to do is will it, and those nations either rise or fall at his preference. God’s people must learn to lay aside their postured self-sufficiency and rejoice in trusting the One who can provide ultimate protection and prosperity. Assyria becomes the classic case study. The most powerful nation on earth, they have designs on Judah. Will Hezekiah trust Assyria for protection, or trust God for protection from Assyria? Chapters 36-39 form the climactic and most forceful example of misplaced trust. In these verses, God made a point of displaying his full adequacy in protecting Judah from the arro- gant intentions of the Assyrian emperor Sennacherib. In spite of his miraculous intervention in response to Isaiah’s prayer, Judah would still not yield her enthusiasm for trusting foreign- ers and their gods. As a result, God would not prevent her deportation years later at the hands of Babylon. 4. Chapters 40-48 Chapters 40-48 look past the painful event of the deportation (still 100 years in the future) to its resolution (70 years beyond that). As Judah lives in captivity in Babylon, God assures them of his continuing commitment to them. Will this matter to them? Can sinful Israel become servant Israel merely by deciding to do so? The answer is suggested by the prophet’s own experience. He could not become God’s servant simply by deciding he was the best man for the job (ch. 6). He had to be first be convinced of his own weakness and then be supernatu- rally cleansed and prepared for his task by God. Was Isaiah the servant who would make the difference? No. The nation paid no attention to him. Could Hezekiah fill the role? No. Would the pagan Persian emperor Cyrus—identified by name in chapters 44-45 a hundred years be- fore he was born—be the decisive servant? No. Israel was designed to be a servant from the very beginning (Isa. 41:7-9; 44:21), but they ig- nored their commission. They need to see service in action, and they will in the person of Jesus Christ, God’s inestimable servant, who is introduced in chapter 42. Cyrus is also Yah- weh’s servant for the specific task of releasing Judah from Babylon (44:28, 45:1), but the true definition of service is seen in the song of God’s rejected Servant in 52:13-53:12. 5. Chapters 49-55 231 Chapters 49-55 provide the solution. Isaiah fills in the gaps of the identity and character of Messiah, the true Servant, that he sketched out in chapters 9 and 11. His own humble self- giving will lead him to offer his very life to bring forgiveness to the sins of the nation (52:13-53:12). He comes not only to serve but to redeem, bringing Israel healing in the realm of the spirit so that they can serve God according to his design as people with regenerated hearts. Here he is repeatedly called the Servant of Yahweh par excellence. Isaiah paints a love- ly picture of the outcome of all this in the oracles of chapters 54-55. 6. Chapters 56-66 Even the servant oracles presage the rocky road that must ensue for Israel to see and then to adopt God’s purpose. The nation will first reject him and their ultimate acceptance must await even more grace. God’s Messiah will preserve them and in the end rescue them in their unbelief and at the moment of their greatest peril. Chapters 56-66 describe how he will come in judgment first and then begin the process of caring for them as a Servant, winning their affection and trust, and finally exalting them in the days of the millennium. They will find their glory when they become servants, too. As they do so, he will exalt them before the na- tions in keeping with the words of the greatest Servant: “Then He came to Capernaum. And when he was in the house He asked them, ‘What was it you disputed among yourselves on the road?’ But they kept silent, for on the road they had disputed among themselves who would be the greatest. And He sat down, called the twelve, and said to them, ‘If anyone de- sires to be first, he shall be last of all and servant of all.’ Then he took a little child and set him in the midst of them. And when he had taken him in his arms, he said to them, ‘Whoev- er receives one of these little children in my name receives me; and whoever receives me, receives not me but him who sent me’” (Mark 9:33-37). How does the theme fit the details? Here is an outline partially answering this question. It is Oswalt’s, but heavily altered where I thought he had not quite seen things clearly. It still needs work but I think it will show that Isaiah had a point to make, and that he made it brilliantly: Man is never more godlike than when he serves God and his neighbor from a heart of love, humility, and gratitude. He is nev- er more repulsive than when he is arrogant and self-absorbed. (The theme is supremely mod- eled by the Son of God himself. Its opposite is modeled by current American culture, which is publicly arrogant, self-absorbed, and [therefore] prickly, sensitized to slights, and hostile to anyone who isn’t me.) Of course, there are many exceptions, but who would know when they have no voice? (Superscription: The Book, Its Author, and Its Time ([1:1]) I. The Present and Future of God’s People (1:2–5:30) A. Israel’s Present Condition (1:2-20) B. God’s Present Invitation (1:21-31) C. The Problem Stated: What Israel Is vs. What Israel Should Be (2:1-5:30)

232 1. Isaiah’s Vision: What Israel Will Be (2:1-4) 2. Isaiah’s Appeal: What Israel Could Be (2:5) 3. Isaiah’s Prayer: Just Treatment (2:6-9) 4. Isaiah’s Prediction: Coming Judgment (2:10-3:26) a. Against the people (2:10-3:13) b. Against the leaders (3:14-26) 5. Isaiah’s Hope: A Cleansed Remnant (4:1-6) D. The Problem Illustrated: Israel as God’s Vineyard (5:1-30) II. A Call to Servanthood: Isaiah, Ready to Serve (6:1–13) A. The Vision: Seeing the Self in the Light of God’s Glory (6:1-8) B. The Commission: Cleansing For the Work of God’s Glory (6:9-13) III. A Basis for Servanthood: Choosing a Master (7:1–39:8) A. God or Assyria? No Trust (7:1-12:6) B. God’s Worthiness 1. He is Master of All Nations (13:1-35:10) a. Babylon (13:1–14:27) b. Philistia (14:28–32) c. Moab (15–16) d. Damascus (17:1–11) e. The land of whirring wings (17:12–18:7) f. Egypt (19–20) g. The desert (21:1–10) h. Edom (21:11–12) i. Arabia (21:13–17) j. Jerusalem (22) k. Tyre (23) 2. He is Judge as well as Host (24-35) C. God or Assyria? Trustworthiness Illustrated (36:1-39:8) 1. God’s superiority to Asssyria (36-37) 2. Judah’s captivity in Babylon (38-39) IV. The Vocation of Servanthood (40:1–55:13) A. Its motive: grace (40:1–48:22) 1. The Majesty of the Servant’s Lord (40:1–31) 2. The Servants of the Lord: Israel, Cyrus, and Messiah (41:1–45:7) 3. The Lord Redeems His Failed Servant (45:8–47:15) 4. Therefore: Hear the Lord! (48:1–22) a. The Word of God gives hope (48:1–11) b. The Word of God requires heeding (48:12–22) B. Its means: salvation through cleansing (49:1–55:13) 1. Anticipation of Salvation Marked (49:1–52:12) 2. Lament of Salvation Missed (52:13–53:12) 233 3. Invitation to Salvation Made (54:1–55:13)

234 V. The Marks of Servanthood: Divine Character (56:1–66:24) A. Human Inability (56:1-59:21) 1. Humility and Holiness (56:1-57:21) 2. Righteousness and Ritual (58:1-59:21) B. God’s Grace and the Glorification of the Servants (60:1-62:12) 1. The Glory of the Lord (60:1-22) 2. The Glorified and Holy People (61:1-62:12) C. Divine Abilities (63:1-66:24) 1. Israel’s Faithlessness, Yahweh’s Faithfulness (63:1-65:16) 2. The Miraculous Rebirth of Israel, God’s Servant (66:1-24)

235 Bibliography Gleason Archer Jr., A Survey of Old Testament Introduction, 3rd. ed. (Chicago: Moody Press, 1994). Craig L. Blomberg and Sung Wook Chung, eds., A Case for Historic : An Alternative to “Left Behind” Eschatology. (Grand Rapids, MI: Baker Academic, 2009). Robert H. Gundry, The Church and the Tribulation (Grand Rapids: Zondervan Publishing, 1973). Walter C. Kaiser, The Messiah in the Old Testament. Grand Rapids, MI: Zondervan Pub., 1995. George Eldon Ladd, The Blessed Hope (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1956). ______, Crucial Questions About the Kingdom of God (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1952). ______, The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God (Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company, 1959). ______, The Presence of the Future: The Eschatology of Biblical Realism, Revised Edition. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1974). John N. Oswalt, Isaiah. The NIV Application Commentary. Accordance electronic ed. Grand Rapids: Zondervan, 2003. ______, The Book of Isaiah, Chapters 1–39. New International Commen- tary on the Old Testament. Accordance electronic ed. Grand Rapids: Eerdmans, 1986. ______, The Book of Isaiah, Chapters 40-66. New International Com- mentary on the Old Testament. Accordance electronic ed. Grand Rapids: Eerdmans, 1998. J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Dunham Publishing Company, 1958).

236 Notes:

1

1. George Eldon Ladd, The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God (Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company, 1959), 14–15. 2. Ladd, The Gospel of the Kingdom, 24. 3. George Eldon Ladd, The Pattern of New Testament Truth (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1968), 108–109. 4. Ladd, The Gospel of the Kingdom, 24.

5. George Eldon Ladd, The Presence of the Future: The Eschatology of Biblical Realism, Revised Edition. (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1974), 123. 6. G.H. Lang, The Epistle to the Hebrews (Miami Springs, FL: Conley & Schoettle Publishing Co., Inc., 1985), 52-53. 7. Charles C. Ryrie, The Basis of the Premillennial Faith (Dubuque, IA: ECS Ministries, 2005), 93–94. 8. Ryrie, Basis, 89. 9. George Eldon Ladd, The Blessed Hope (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1956), 157–159. 10. D. Guthrie, J. A. Motyer, A. M. Stibbs, and D. J. Wiseman, editors, New Bible Commentary: Revised (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970), 1179. 11. Walter C. Kaiser Jr., Back toward the Future: Hints for Interpreting Biblical Prophecy (Eugene, OR: Wipf & Stock Publishers, 2003), 61–68. 12. Ladd, The Presence of the Future, 59. 13. Arnold Fruchtenbaum, “The Millennial Temple-Literal or Allegorical?” (An unpublished paper presented to the Pre-Trib Study Group, Dallas, Texas, 2001), 3–4. 14. J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Kindle Location 10012). Zondervan. Kindle Edition. 15. Grant, F. W. The Numerical Bible. New York: Loizeaux Brothers, 1891), IV, 270. 16. Hullinger, Jerry M. “The Divine Presence, Uncleanness, and Ezekiel’s Millennial Sacrifices.” Bibliotheca Sacra 163, no. 652 (October-December 2006): 405-422. 17. Edwin A. Blum, 1 Peter. Edited by Frank E. Gaebelein and J. D. Douglas. Vol. 12 of Expositor’s Bible Commentary. Accordance electronic ed. Grand Rapids: Zondervan, 1981. 18. C.S. Lewis, The Weight of Glory (New York: Simon and Schuster, 1975), 26. Edited and with an introduction by Walter Hooper. 19. John N. Oswalt, Isaiah. The NIV Application Commentary. Accordance electronic ed. Grand Rapids: Zondervan, 2003. 20. John Oswalt, The Book of Isaiah, Chapters 1–39. New International Commentary on the Old Testa- ment. Accordance electronic ed. Grand Rapids: Eerdmans, 1986. 21. Walter C. Kaiser, The Messiah in the Old Testament. Grand Rapids, MI: Zondervan Pub., 1995. 235. 22. Gleason Archer Jr., A Survey of Old Testament Introduction, 3rd. ed. (Chicago: Moody Press, 1994), 382. 23. Oswalt, Book of Isaiah, Chapters 1–39.

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