Series: Training a Child (Lessons from Proverbs)

Service: Sunday Evening Worship

Type: Sermon

Speaker: Wayne Galloway

Proverbs Lesson 3

Principles from Proverbs to be Taught Youth

Introduction:

1.  We all know that we have a special responsibility for the spiritual training of our children.

2.  Indeed, it may be the most important responsibility that we have.  It is up to us to train the next generation to serve the Lord.  One untaught generation breaks the continuity and like a chain with one broken link the connection with the Lord may be broken for all time to come.

3.  We may not think a lot about the exact principles that we should teach.  

4.  Perhaps we simply assume that what we received from our parents we will almost inadvertently pass on.

     a.  Some degree of truth in this.

     b.  But what if our parents omitted something that the Lord would have taught?  What if our 

          parents were not Christians?

     c.  It will do us good to go back to the source and make sure our family curriculum comes 

          not just by way of our parents and grand-parents but by way of our heavenly Father.

5.  And so, we are searching through Proverbs looking for the principles that God would have us teach.

Discussion:

I.  We need to teach our young people to practice justice and to be a people of integrity.

    A.  Prov. 11:1 says, “A false balance is an abomination to the Lord, but a just weight is His 

          delight.”

          1.  Don’t be a cheat.

          2.  There will be people that you can take advantage of.  The devil will see to it that you 

                have opportunity to do others wrong.

          3.  There will be opportunities in business and personal finances for you to gain

                through falsehood and deceit.

          4.  Your pride will prompt you to lift yourself above another (Prov. 11:2).

          5.  Let integrity be your guiding principle (Prov. 11:3).

          6.  The contrast in Prov. 11:1-8.

               a.  The wicked—abomination to the Lord, dishonor, destruction, wrath, fall by own 

                     wickedness, caught in greed.

               b.  The righteousness—delights the Lord, wisdom, deliverance from death, smooth 

                     way, deliverance from trouble.

     B.  Prov. 16:8 says, “Better is a little with righteousness than great income with injustice.”

          1.  “A just balance and scales belong to the Lord; all the weights of the bag are His 

                concern” (16:11).

          2.  “It is an abomination for kings to commit wicked acts, for a throne is established on 

                righteousness” (16:12).

       C.  “A wicked man receives a bribe from the bosom to pervert the ways of justice” (17:23; 

             cf. 15:27).

       D.  “Differing weights and differing measures, both of them are abominable to the Lord.  It 

              is by his deeds that a lad distinguishes himself, if his conduct is pure and right” (20:10-

              11).

        E.  Not only do you have a responsibility to practice justice, you have a responsibility to 

             defend others against injustice (31:8-9).

II.  We need to teach young people to be kind rather than cruel (Prov. 11:17).

     A.  Young people can be very cruel to one another.  Perhaps it is a result of how they have 

           been treated.  When you are treated cruel you may respond with cruelty.  Young people 

           use their tongues to put each other down.  They may bully each other.  Group together 

           and gang up on one who is vulnerable.  Create ways to embarrass.

     B.  “What is desirable in a man is his kindness (loyalty)” (19:22).

     C.  Prov. 3:1-4.  Favor and good repute result from kindness and truth.

     D.  The teaching of kindness is on the tongue of the woman in Prov. 31:26.

     E.  Of the three things God requires kindness is one:  to do justice, to love kindness and to

           walk humbly with your God (Micah 6:8).

     F.  Our tongues are to be used to sooth rather than to crush the spirit (15:1, 4).

III.  We need to teach our young people to be generous rather than greedy (Prov. 11:24-26).

       A.  This will exhibit itself in generosity toward the Lord (Prov. 3:9) and His people (1 Cor. 

             16:1-2; 2 Cor. 8:1-5).

       B.  “He who steals must steal no longer, but rather he must labor, performing with his own 

             hands what is good, so that he will have something to share with one who has need” 

             (Eph. 4:28).

       C.  Suggestions:  Let you children experience your giving.  First day of the week 

             contribution.  Teach.   Make sure they have something to contribute and that they 

             know what it is going to be used for.

             When you help someone let them go along.  Jim and Maddy to take blankets to the 

             homeless.  Give blood.  Volunteer your time.

             When you take food to a needy family take them along.

       D.  If you don’t know of any opportunities to do anything like this ask one of the public 

             school teachers among us about opportunities.  You don’t have to wait for a national 

             disaster publicized on the 6 p.m. news for a week.

Conclusion:

1.  Practice justice and be a people of integrity.

2.  Be kind rather than cruel.

3.  Be generous rather than greedy.

Series: Studies in Hebrews

Service: Sunday Morning Worship

Type: Sermon

Speaker: Wayne Galloway

Studies in Hebrews Lesson 1

God Has Spoken

Heb. 1:1-2a

Introduction:

1.  The book of Hebrews opens with a very powerful statement.  “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways in these last days has spoken to us in His Son.”

2.  Immediately we are struck with the author’s perspective that God communicates with man.

3.  He defines two ways God has communicated.

    a.  To the fathers in the prophets.

    b.  To us in His Son.

4.  He puts a time stamp on the two ways.

    a.  “He spoke (past tense) to the fathers in the prophets.”

    b.  “In these last days” (after the first coming of Christ, later identified in 2:9; 3:1).

          You may think of the “last days” as a period immediately preceding the second 

          coming, but this is not the thinking of the author of Hebrews.  For him, it is the 

          time after the first coming.

5.  What are we to make of his statement?  What does it mean for us?  Do we even believe it?  Should we?

Discussion:

I.  God spoke to the fathers in the prophets (1:1).

   A.  Most people do not believe this.

        1.  They think that what is contained in Genesis to Malachi originated from men.

        2.  One thing is for sure, either it originated from men or from God.

   B.  The prophets claim that what they said came from God.

        1.  Their claims are consistent with what God told Moses (Deut. 18:18-19).  Any 

             so-called prophet that spoke in the name of other gods was to be executed 

             (Deut. 18:9-14, 20-22; 13:1-5).

        2.  If you think the Bible is a good book, reflecting commendable moral and 

             ethical qualities and good principles for society, but that it originates from 

             man, I beg to differ with you.  Because it claims its origin is from God.  

             Therefore, either it is from God, or it is a lie from the beginning at the most 

             fundamental level!  The Bible really does not allow for any middle ground.

        3.  Isa. 1:2:  “Listen, O heavens, and hear, O earth; for the Lord speaks . . .”

         4.  Jer. 1:4:  “Now the word of the Lord came to me saying . . .”

         5.  Ezek. 1:1, 3:  “I saw visions of God . . . the word of the Lord came expressly 

              to Ezekiel.”

         6.  Dan. 2:22:  “It is He (God) who reveals the profound and hidden things.”  

              Daniel told King Nebuchadnezzar, “There is a God in heaven who reveals 

              mysteries and He has made known what will take place in the latter days.”

         7.  Hos. 1:1:  “The word of the Lord which came to Hosea . . .”

         8.  Joel 1:1:  “The word of the Lord came to Joel . . .”

         9.  Amos 1:2:  “The Lord roars from Zion.”  1:3:  “Thus says the Lord.”

       10.  Obadiah 1:1:  “Thus says the Lord God . . .”

       11.  Jonah 1:1:  “The word of the Lord came to Jonah.”

       12.  Micah 1:1:  “The word of the Lord came to Micah.”

       13.  Nahum 1:12:  “Thus says the Lord . . .”  “The Lord has issued a command” 

              (1:14).

        14.  Hab. 1:1:  “The oracle which Habakkuk the prophet saw.”

        15.  Zeph. 1:1:  “The word of the Lord which came to Zephaniah.”

        16.  Hag. 1:1:  “The word of the Lord came by the prophet Haggai.”

        17.  Zech. 1:1:  “The word of the Lord came to Zechariah the prophet.”

        18.  These are just some of the writing prophets.  Others either did not write or 

               their writings have been lost, but these examples are enough to see 

               that these claimed to speak God’s message.

II.  As important as these prophetic communications are “in these last days God has spoken to us in His Son” (1:2).

    A.  In the Hebrews text the Son is exalted more highly than the prophets who spoke 

         to the fathers.

         1.  He is the heir.

         2.  He is the one through whom God made the world.

         3.  He is the radiance of His glory.

         4.  He is the exact representation of His nature.  Does this mean that He 

              represents everything that it means to be created “in the image of God”?

         5.  He upholds all things by the word of His power.

         6.  He made purification of sins.

         7.  He sat down at the right hand of the Majesty on high.

         8.  He is better than the angels.

   B.  What does all this mean?

         1.  The author trails off with a series of O.T. prophetic statements extolling the 

              magnificence of the Son (1:5-14).

         2.  He returns to His main thought in 2:1.

         3.  Since God has spoken to us in His Son we must pay much closer attention to 

              what we have heard, so that we do not drift away from it.

    C.  He says that the word spoken through angels proved unalterable, that every 

          transgression and disobedience received a just penalty.

          1.  We might be reminded of the flood, of Sodom and Gomorrah, of the Assyrian 

               and Babylonian captivities.  We might be reminded of Nadab and Abihu, of 

              Achan, and so many others of O.T. notoriety that received just penalty for 

              their unfaithfulness.

          2.  He reasons that if this is the case when God spoke in the prophets what is it 

               like now that He has spoken in His Son?  “How shall we escape if we neglect 

               so great a salvation?”

               a.  It was spoken by the Lord.

               b.  Confirmed by those who heard.

               c.  Validated by God with signs and wonders and miracles and gifts of the 

                    Holy Spirit.

          3.  What will the penalty be if you neglect this great salvation?

Conclusion:

1.  We need to pay attention.

2.  We need to keep on paying attention.

3.  We need to keep on paying close attention.

4.  This will keep us from drifting away, and from receiving any penalty associated with this drifting.

5.  All of us are vulnerable.  

Series: Training a Child (Lessons from Proverbs)

Service: Sunday Evening Worship

Type: Sermon

Speaker: Wayne Galloway

Proverbs Lesson 2

Principles from Proverbs to be Taught Youth

Prov. 2:1-6

Introduction:

1.  The knowledge of God is readily available.  But we must receive it, make our ear attentive to it, incline our heart to it, cry for it, lift our voice for it, seek it and search for it.

2.  So how knowledgeable we are is not so much determined by its availability, but by our desire to take hold of it.

3.  Your desire for it is evident by your presence tonight.  Those with less desire are not here.

4.  Rest assured that the writings of Solomon are a well-spring capable of satisfying your thirst for the wisdom and knowledge of God and especially is this the case relative to the training of youth.

5.  So whether you are a youth, a parent or a grandparent, learner or teacher this study should be helpful to you.

6.  In this lesson we will identify three fundamental principles critical to walking in the way of wisdom.

Discussion:

I.  Refrain from a pleasure-seeking lifestyle (21:17).

    A.  This includes particularly partying and gluttonous eating and drinking.

          1.  This means that we must control with whom we associate (23:19-21).

          2.  Discernment demonstrates itself in keeping the law and controlling who our 

               companions are (28:7; 1:10-19).  We must control who our companions are because of 

               the influence that they exercise on us.

    B.  The people of the world give themselves to a pleasure-seeking lifestyle, but Christians are 

          in the business of pursing a different course (1 Pet. 4:1-6). 

    C.  Yet James writes a rebuke to Christians marred by a pleasure-seeking approach to life 

          (James 4:1-5).

    D.  This does not mean that you cannot have fun, but having fun and taking a pleasure-

          seeking approach to life is different (Ecc. 2:1-11; 9:7-9).  There are more important 

          objectives in life than pleasing the senses and if that is all you live for, your life will be 

          empty and unsatisfying.

     E.  “Well what else is there?”  Proverbs and Ecclesiastes answer that question.  And the 

           answer to this question will become evident as this series of studies unfolds.

     F.  Parents, grandparents you cannot communicate this principle to your children while the 

          purpose of your life is pleasure-seeking.  If you are self-centered, indulging in sensual 

          desires don’t expect your children to be giving, considerate of others, caring for the 

          unfortunate, filled with deeds of compassion, etc.

II.  Be diligent and industrious.

    A.   Learn from the ant to be diligent (6:6-11).

    B.  Diligently seek good (11:27) and the favor that comes with it.

    C.  The diligent rule while the slack become forced labor (12:24).

         1.  If you want a good job, advancement, etc. then be diligent.

         2.  If you want a poor job, diminished pay, to go from one job to another, to be constantly 

              “looking” for a job, then be slack and that’s what will happen.

         3.  Be diligent in your school work.

         4.  Come in on time.  Give a good effort.  Do the best you can.  Don’t quit when the job is

               difficult, when you don’t like it.

   D.  If you want something work for it (13:4).

   E.  Laziness is the hard way, uprightness is easier (15:19).

        1.  Some are always looking for the short-cut, the easy way.

        2.  The rewards of the “short-cut” are minimal.  “You get what you pay for” = what you 

              work for.  Anything worth having is costly.

   F.  Slackness in work is in the same family with one who destroys (18:9).

        1.  There is destroying . . . 

        2.  Diligence builds up, but slackness leads to deterioration.

   G.  The sluggard is as one too lazy to eat (19:24).  He does not look to preparing for the future 

         and begs and has nothing (20:4).

   H.  Too much sleep and you get hungry (20:13).  May have to discipline yourself to go to bed 

         early in order to accomplish tomorrow’s task.

   I.  Make careful plans (21:5).

   J.  Don’t give excuses.  Don’t let fear paralyze you.  See 22:13; 26:13-16.

III.  While work is legitimate, appropriate and commendable, understand that it too is futility so do not place all your interest on work (Ecc. 2:18-26).

     A.  Ecc. 1:3-8.

     B.  Ecc. 5:10-12, 18-20.

Conclusion:

1.  Refrain from a pleasure-seeking lifestyle.  There are other goals much more valuable.

2.  Be diligent and industrious.

3.  But do not place all your interest there.  There is more to life than work.

Series: Training a Child (Lessons from Proverbs)

Service: Sunday Evening Worship

Type: Sermon

Speaker: Wayne Galloway

Train Up a Child

Prov. 22:6

Introduction:

1.  Each of us is familiar with the text in Prov. 22:6 which says, “Train up a child in the way he should go, even when he is old he will not depart from it.”

2.  I am sure that you have studied many lessons stressing the responsibility of training our children.  Heavy attention needs to be given to such passages as Deut. 6 and Eph. 6:4, passages that call on parents to bring up children and grandchildren in the discipline and instruction of the Lord.

3.  We all know that we are to train them.  We all know that we are to train them in the ways of the Lord.  But what are the principles that are to be taught?  If we were to try to design a curriculum what would it include?  What should it include?

4.  The book of Proverbs is designed so that it gives us answers to just such questions.  In the next several Sunday evening lessons I would like us to study through the book of Proverbs searching for the principles that we need to communicate especially to young people.

5.  As I have been studying it is becoming more and more obvious that the principles are indeed fundamental to all of life even as the text of 22:6 suggests.  In addition I am learning that many of the principles are addressed to “older young people,” not just those who are teenagers and below.

Discussion:

I.  The objective of Proverbs is to teach wisdom, give instruction and understanding in wise behavior founded upon respect for the Lord (1:1-7) and this especially to sons and daughters.

    A.  If this is the purpose of Proverbs then it is appropriate for parents and teachers of youth 

          to study it and integrate its principles into our curriculum.

    B.  Observe that the fundamental starting point is “the fear of the Lord.”

          1.  Certainly this is not referring to our being terrified of God.

          2.  In the ancient world “fearing the Lord” referred to showing respect to Jehovah as God 

               rather than to some idol.

          3.  In our world it involves respecting God’s wisdom rather than the “wisdom” of the 

               world.  This does not mean that men can not make insightful observations.  It means 

               that the ultimate source of our knowledge must rest upon the things of God.  

          4.  One is a fool who dismisses the wisdom of God (Psa. 53:1).

          5.  “Fools despise wisdom and instruction” (Prov. 1:7).

     C.  Understanding is sometimes subtle (1:6).

          1.  Sometimes words are spoken the meaning of which appears to be one thing when 

                indeed that is not the point.

          2.  Often we misinterpret what is intended and thus miss the wisdom that is being 

                communicated.

          3.  Sometimes the simple meaning distracts us from understanding a deeper and 

                  intended meaning.

            4.  People do this with Prov. 22:6.  Interpret it as some kind of absolute.  It is not a divine 

                  promise.  But a solid observation of what generally happens in life and as such it 

                  needs to be taken seriously.

            5.  I would appeal to you therefore to draw near to Proverbs to meditate and not to 

                 draw hasty conclusions.  After you have what you consider a reasonable 

                 understanding leave your mind open to the consideration of other reasonable 

                 understandings also.  Allow your understanding to grow.

II.  There are two ways that young people can go described in the book of Proverbs and two results described that parents experience depending on the way their child goes.

     A.  The two ways:  the way of wisdom and the way of folly.

           1.  Young people are naïve (2:22).

                 a.  They are not to be blamed or diminished because they are naïve.  I am afraid that 

                      some diminish those who are youthful in their understanding and develop walls of 

                      angry resistance to wisdom.  It is just the nature of their circumstance.  They are 

                      without experience.  No need for the more mature to act arrogantly and so 

                      destroy any influence they might have (cf. 1 Cor. 8:1).

                 b.  But young people, you do not have to love being simple-minded (1:22).

                       “Youthful arrogance,” was a description I heard used by someone in this 

                        congregation to describe the assumptions of a young person.  The younger 

                        person was assuming that because they had just discovered something that it was 

                        new to everyone else and that no one else had already thought through their 

                        “new discovery.”

                  c.  We have all been naïve.  We have all been “youthfully arrogant.”  On occasion we 

                       are “elderly arrogant.”  That is why we need to be swift to hear and slow to speak.  

                        To draw near to listen rather than to offer the sacrifice of fools.

             2. Listen to the warning in Prov. 14:15-18.

             3. Young people are particularly vulnerable to negative influences.  Unless trained 

                  appropriately naïve simplicity results in full grown folly (14:18).  This can be avoided 

                  through proper instruction in biblical wisdom.   But parents be careful.  Do not meet 

                  “youthful arrogance” with an arrogance of your own because it will be a hindrance to 

                  being able to communicate what you need to.

             4.  Young people, wisdom calls for your submission to parental discipline and correction 

                   (3:11-12; cf. Heb. 12:5-6; Eph. 6:1; Prov. 15:32; 23:13-14).  Do not let your anger 

                   over a parent’s arrogant approach hinder you from receiving the message.

             5.  Biblical wisdom gives life (1:32-33), indeed it is life (4:13).  Do not let anger and 

                   arrogance cause you to choose the way of folly rather than the way of wisdom. 

       B.  Two results:  rejoicing and grief.

             1.  Wise children bring rejoicing and gladness to parents (Prov. 23:24-25; 29:3, 17).

             2.  Foolish children bring grief (Prov. 10:1); humiliation (28:7); destruction (19:13).

             3.  The message for parents is to teach wisdom.  Teach it with humility, but with 

                   firmness.  Be careful that you are not so distracted by other things that you neglect 

                       the teaching.  You do not want to experience grief but rejoicing.  Financial and 

                       business success that sacrifices your children leads to grief in old age.  You may be 

                       able to retire with a high standard of living, but if it is marred by grief what good is 

                       it?  Why not invest so that there can be rejoicing in old age?

Conclusion:

1.  This lesson has been merely introductory, but it should stress to us the value of wisdom, the source of it and perhaps motivate us to search further for the specific principles that we need to teach.

2.   The other lessons in this series will be designed to delve into this area in some detail.      

Series: Isaiah in the New Testament

Service: Sunday Morning Worship

Type: Sermon

Speaker: Wayne Galloway

The Use of Isaiah in 1 Peter

1 Pet. 1:10-12

Introduction:

1.  This passage contains no quotation from Isaiah.  But it does give us insight into Peter’s perception of prophecy.

2.  For him, the prophets “predicted the sufferings of the Christ and the glories to follow.”

3.  For him, the spirit of Christ was in them.

4.  For him, they preached the gospel by the Holy Spirit sent from heaven.

5.  Whatever you think about the existence of God and the source of the communication of the prophets Peter believes that God has communicated.   He believes that the prophets predicted things associated with the coming of Christ.

6.  There are nine places where Peter uses an introductory formula or some kind of marker to quote an O.T. text (1:16, 24-25; 2:6-8, 25; 3:10-12; 4:8, 14, 18; 5:5).

7.  But our primary concern is with his use of Isaiah.

8.  I see five explicit passages that are quotations from Isaiah.  There are others that may be allusions, but we will not consider them here, only these five that are more explicit.

Discussion:

I.  Isaiah 40:6-8 is quoted in 1 Pet. 1:24-25.  Read 1 Pet. 1:17-2:2.

   A.  Being born again, for Peter, finds its origin in the living and abiding word of God.

   B.  His quotation of Isa. 40:6-8 observes that all flesh is like grass, temporary.  

        However, the word of the Lord endures forever!

  C.  Since we are temporary, we should find growth, stability and endurance through 

        the word of God (cf. 1 Pet. 2:4ff).

  D.  This new way involves redemption by means of the blood of Christ from “the futile 

       way of life inherited from your forefathers” (1:18).

       1.  This “futile way of life” stands in contrast to that way of life founded on the 

            abiding word of God.

       2.  That way of life founded on the word of God involves the message of 

            redemption through the blood of Christ and belief in God who raised Him from 

            the dead.

       3.  So, our faith and hope are firmly grounded in the enduring word of God.

II.  Isaiah 28:16; 8:14 (cf. Psa. 118:2) are quoted in 1 Pet. 2:6-8.  Read 1 Pet. 2:4-8.  Cf. Rom. 9:33; Mk. 12:10; Lk. 20:17-18.

    A.  These “stone” texts were evidently used a lot among early Christians.

         1.  Peter sees Christ as the fulfillment of the “stone” texts.

         2.  For him, Christ has been rejected by the builders and yet a precious choice 

              stone that God uses as the very head of the corner.

         3.  It is believers who acknowledge Christ’s magnificent value.

    B.  Believers will not be disappointed or put to shame by placing their trust in Him.  

         Instead, they will be honored.

    C.  Note that those who stumble and are offended in Him are those who are 

         disobedient to the word.

    D.  Isa. 28:16, of course, refers to Judah’s trust in falsehood.  God’s word lasts 

         forever.  It is as reliable as stone.  The builders of the first century also followed 

         falsehood just like those of Isaiah’s day.  They rejected the stone that they 

         should have trusted in.

    E.  We are not to walk in the way of the people (Isa. 8:11) that stumble over the 

         stone.  1 Pet. 1:22-2:8 joins the enduring word of God and the stone that has 

         become the head of the corner.

III.  Peter is not finished.  In 2:9 he quotes Isa. 43:20-21.  Read 1 Pet. 2:9-12.

     A.  In 1 Pet. 2:9 he puts together a variety of texts.

          1.  Isa. 43:20—a chosen race.

          2.  Cf. Isa. 61:6; 66:21—a royal priesthood.

          3.  Cf. Ex. 19:5-6—a holy nation, a people for God’s own possession.  2 and 3 

               may not be direct quotations but certainly biblical themes.

    B.  All these texts were originally applied to Israel.  Peter applies them to those who 

         are believers who put their trust in God’s word and His stone.

    C.  It is these believers that have replaced Israel as God’s people.  For Peter, the 

         church is the chosen race, the royal priesthood, the holy nation, the people for 

         God’s own possession.

    D.  It is these who proclaim the excellencies of Him who called them out of 

         darkness and into His marvelous light.

    E.  It is these who have received mercy and now are urged to abstain from fleshly 

         lusts, to keep their behavior excellent and to do good.  This results in God being 

         glorified.

IV.  Isaiah 53:4, 5, 6, 7, 9, 11, 12 are quoted in 1 Pet. 2:22-25.  Read 1 Pet. 2:21-25.

      A.  This passage is set in the context of Christian servants being encouraged to 

           bear up under suffering (1 Pet. 2:18ff).

           1.  This admonition stems out of our being the people of God’s own possession 

                (1 Pet. 2:9).

           2.  We are to keep our behavior excellent, to submit to governmental 

                authorities, to honor all people, love the brotherhood, fear God, honor the 

                king, be submissive to our masters with respect.

      B.  Christ is then presented as the example of doing this very thing.

            1.  The Isaiah quotation confirms that this was predicted.

            2.  Isa. 53:9 says, “He had done no violence, nor was there any deceit in His 

                 mouth” (NASB, cf. 1 Pet. 2:22).

            3.  Isa. 53:4 says, “Surely our griefs He Himself bore (cf. 1 Pet. 2:24).

            4.  Isa. 53:11 says, “He will bear our iniquities” (cf. 1 Pet. 2:24).

            5.  Isa. 53:5 says, “By His scourging we are healed” (cf. 1 Pet. 2:24).

            6.  Isa. 53:6 says, “All of us like sheep have gone astray.  Each of us has turned 

                 to his own way” (cf. 1 Pet. 2:25).

             7.  Isa. 53:7 says, “He was oppressed and He was afflicted, yet He did not 

                  open His mouth.  Like a lamb that is led to slaughter and like a sheep that 

                  is silent before its shearers, so He did not open His mouth” (cf. 1 Pet. 2:23).

             8.  Isa. 53:12 says, “He poured Himself out to death, bore the sin of many, and 

                  was numbered among transgressors” (cf. 1 Pet. 2:24).

         C.  Though Jesus was innocent, He bore our sins.  Though we were constantly 

               going astray, now we have returned.  For Peter, the cross was predicted by 

               Isaiah.  For Peter, the suffering of Christ calls on us to follow His example to 

               patiently endure harsh treatment.

V.  Isaiah 8:12-13 is quoted in 1 Pet. 3:14-15.  Read 1 Pet. 3:8-22.

    A.  This Isaiah text identifies the way of the people as the way of fear and dread, but 

          the people of God find their sanctuary in God.

          1.  Isaiah says in 8:11, “The Lord spoke to me with mighty power and instructed 

               me to NOT walk in the way of this people.”

          2.  The Lord spoke with mighty power!  He is in control.

          3.  He instructed me.  Now I am empowered.

     B.  Peter asks, “Who is there to harm you if you prove zealous for what is good?”

          1.  Make your defense.

          2.  Keep a good conscience.

          3.  Suffer when it is demanded.

           4.  Christ suffered and was raised.  Angels, authorities and powers have been 

                subjected to Him.

           5.  So, follow Him.

      C.  The Lord spoke with His mighty power (cf. 1 Pet. 1:25).  Christ is the stone you 

           need to build on.  Abstain from fleshly lusts.  Don’t follow the way of the 

           people.  You are the people of God.  Follow the example of Christ in suffering 

           for the sake of righteousness.  Trust in the mighty power of God, His word and 

           His Christ.  

Conclusion:

1.  Don’t be like the Gentiles (4:1ff).

2.  Be of sound judgment and sober spirit (4:7ff).

3.  Suffer for the cause (4:12).  God will exalt you at the proper time (5:6).

4.  Christ will confirm, strengthen and establish you.  He has the dominion (5:6-11).

Series: N/A

Service: Sunday Evening Worship

Type: Sermon

Speaker: Wayne Galloway

What Discipleship Looks Like

Matt. 5:11-7:12

Opening:

1.  “Leaving everything and following Jesus” is not an easy thing.  It involves giving our lives to him.  That is, both living for Him and dying for Him if that is required.  This is the kind of commitment that He has made for us.  “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt. 20:28).

2.  This is the kind of service that leads to true greatness in the kingdom of God.

3.  But what does a life given to God and His kingdom look like?  Well, certainly we see it exemplified in Jesus, but we see it also taught by Him as represented in the Sermon on the Mount.

4.  This study considers what discipleship looks like.  How is it reflected in Jesus’ teaching in the Sermon on the Mount (Matt. 5-6-7)?  We will narrow our study to Matt. 5:11-7:12.

Into the Text:  Reading of Matt. 5:11-20

1.  Jesus refers to His people being insulted and persecuted because of Him.  What kinds of insults and persecutions have you experienced?  Seen others experience?  What kinds of insults and persecutions did Jesus and the prophets experience?  These can be threatening, fearful, depressing and can cause us to give up.  What does Jesus say do?  How is this possible?

2.  It would be easy considering this to go “underground” and hide our commitment to the Lord.  What is Jesus’ point in verses 13-16?

3.  Allegiance to the teaching of the Law and the Prophets is critical.  Jesus will contrast the righteousness of the scribes and Pharisees with the righteousness that characterizes His kingdom in the following verses (20ff).  He contrasts the righteousness of the scribes and Pharisees who are not in harmony with the Law and the Prophets and those in His kingdom who are in harmony with the Law and the Prophets.  He gives us clear indication of what discipleship looks like and it is not like what characterizes the scribes and Pharisees.

4.  Read Matt. 5:21-26.  What did the righteousness of the scribes and Pharisees look like when it came to murder?  What does it look like for Jesus’ disciples?

5.  Read Matt. 5:27-32.  What did the righteous of the scribes and Pharisees look like when it came to adultery?  Divorce?  Cf. Matt. 19:3-9.  What does it look like for Jesus’ disciples?

6.  Read Matt. 5:33-37.  What did the righteousness of the scribes and Pharisees look like when it came to telling the truth?  What does it look like for Jesus’ disciples?

7.  Read Matt. 5:38-42.  What did the righteousness of the scribes and Pharisees look like when it came to repaying evil?  What does it look like for Jesus’ disciples?

8.  Read Matt. 5:43-48.  What did the righteousness of the scribes and Pharisees look like when it came to loving others?  What does it look like for Jesus’ disciples?

9.  Read Matt. 6:1-34.  Who were the scribes and Pharisees practicing their righteousness before?  Cf. Matt. 15:1ff.  Who do Jesus disciples practice their righteousness before?  How is this reflected in giving?  Praying?  Fasting?  In the use of finances?  In what we worry about?  

10.  Read Matt. 7:1-6.  How do Jesus’ disciples treat each other?  How did the scribes and Pharisees judge?  See Matt. 12:1-8; chapter 23.

11.  God gives what is good (Matt. 7:7-12).  How does this relate to our responsibility as citizens in His kingdom and disciples of Jesus?  How are we to treat others?  Would it be appropriate to say, “We should treat others the way God wants us to treat them.”

Reflections:

1.  Jesus said, “By this everyone will know that you are My disciples, if you love one another” (Jn. 13:35).  What does love have to do with it?  How do we communicate love to others?  How do they communicate love to you?  

2.  What challenges you most about being a disciple of Jesus?

3.  How does His commitment to you motivate you to be all you can be for Him?

Series: Isaiah in the New Testament

Service: Sunday Morning Worship

Type: Sermon

Speaker: Wayne Galloway

The Use of Isaiah in the Book of Hebrews

Introduction:

1.  This morning, we continue our studies of the use of Isaiah in the N.T.  This study will focus on the Book of Hebrews.  

2.  The Book of Hebrews relies heavily on the O.T.  

3.  We might expect it to frequently quote from Isaiah, but this is not the case.  By comparison to other N.T. authors, the author of Hebrews does not use Isaiah very frequently.

4.  There is only one direct quotation.  Hebrews 2:13 quotes Isaiah 8:17-18.  There are some allusions and literary parallels.  Since there is only one specific quotation our time will allow us to look at some allusions and thematic elements paralleled in Isaiah.  However, our primary focus will be on the one passage quoted.

Discussion:

I.  Isaiah 8:17-18 is quoted in Hebrews 2:13.  Read Heb. 2:9-18.

   A.  The first phrase in Heb. 2:13a, “I will put my trust in Him,” might come from 2 

        Sam. 22:3 or Isa. 12:2.  But since Heb. 2:13b seems to clearly come from Isa. 

        8:18 it is usually recognized that the author of Hebrews has Isa. 8:17 in mind.

  B.  The English of the NASB does not make the quotation of Isa. 8:17 clear.  But then 

        the author of Hebrews may be quoting from a LXX (Greek text) not known to us 

        today.  The NASB of Isa. 8:17 quotes from the Hebrew text.

  C.  The author of Hebrews has been arguing for the superiority of the Son over past 

        messengers (angels).

  D.  God has sent Jesus by His grace to experience death for us.

        1.  He has rendered powerless him who had the power of death.

        2.  He has freed us from the fear of death.

        3.  God has given help.

        4.  He has made propitiation for sins.

        5.  He has come to our aid.

   E.  In Isa. 8:17-18 Isaiah is encouraging the people ofJudah.  They are under threat 

        by Aram and Israel.  Isaiah is saying they need to depend on the Lord for 

        deliverance, not Assyrian.  Isaiah is saying, “Trust the Lord, not Assyria.”  The 

        author of Hebrews is saying that Jesus put His trust in God and that we should 

        put our trust in God who acted in Jesus who died for our sins.  See Heb. 3:7ff.

   F.  This message is integral to the Book of Isaiah!  To the Book of Hebrews!  To the 

         message of all Scripture!  This is the crux of God’s message to mankind!  “Trust 

         Me!”

   G.  The author of Hebrews may not quote Isaiah many times, but his message is 

         critical!  He calls on readers to not fall away in unbelief (Heb. 3:12ff; 6:1ff).  

         Instead, they are to endure (Heb. 10:32-12:13).

   H.  The danger in Isaiah is that of being overpowered by a political force.  In 

         Hebrews the danger is being overpowered by a spiritual force.  The question is 

         will their faith stand?  Will they trust God?

    I.   Hebrews is founded upon four famous pillars:  3:12ff; 6:1ff; 10:26ff; 12:14ff.  

         Each of these stresses the care we must take lest we fall away, fail to enter His 

         rest, come short or fail to follow through.

II.  It is difficult to identify allusions to Isaiah in Hebrews.  The language used is used elsewhere in Scripture.  So, the question becomes “Is this an allusion to Isaiah or another similar text?”

    A.  Heb. 9:28 compare Isa. 53:12.

    B.  Heb. 5:9 compare Isa. 45:17.

    C.  Heb. 9:13; 10:4 compare Isa. 1:11.

    D.  Heb. 10:37 compare Isa. 26:20-21.  Cf. Hab. 2:3-4.

    E.  Heb. 12:12 compare Isa. 35:3-4.

Conclusion:

1.  The author of Hebrews joins the other N.T. authors in seeing God as the one behind the text of Isaiah.  

     a.  This necessarily implies the existence of God.

     b.  It validates God’s nature as eternal.  He has revealed things centuries in 

          advance as He unfolds His plan in the history of man.

2.  That plan is centralized in the coming of Jesus.  His purpose: “to render powerless him who had the power of death.”  He did that through His death.  He made propitiation for sins.  He is our merciful and faithful high priest.

3.  Trust in God (Jesus)!

4.  Do not allow “an evil unbelieving heart that falls away from the living God but encourage one another to hold fast!"

Series: N/A

Service: Sunday Evening Worship

Type: Sermon

Speaker: Wayne Galloway

What the Bible Says About Judging

Matt. 7:1-7; Jn. 7:24

Introduction:

1.  These are probably the two most well-known passages of Scripture about judging.

2.  They are often used as proof texts and interpreted to the effect, “You should not judge me.”  And “I have the right to do so because I am to judge righteous judgment.”

3.  The discussion usually ends here, both people having judged the other and defended their right to do so with Scripture.

4.  Is this really accomplishing any good?  Or have we fallen into the trap of making the discussion about ourselves rather than truth?  I must confess.   Judging is a real challenge for me.  I think I am right on most things.  And even with this sermon I must be careful not to be cēnsōrious, making condemning judgments and faultfinding.  It is not a healthy thing for a shepherd to be given to faultfinding and blaming-pining the congregation.

5.  But what does the Bible say about judging?  How can we be more effective at it and use it in a way that is healthy and beneficial for our good and the good of others?

Discussion:

I.  All men everywhere are permitted and responsible to assess human claims upon truth, beauty, and goodness, and to appraise the character, conduct, and teaching of both themselves and of their fellowman. 

   A.  Lev. 19:15-16.

        1.  This passage clearly teaches the responsibility to judge fairly.

        2.  This involves, in this text, practicing justice.

        3.  You do not judge with partiality.  You do not defer to the poor, nor to the 

             great.  The necessary implication is that you treat everyone with respect and 

             equity.  James addressed this issue in 2:1-7.

        4.  All are created in the image of God and should be valued as God values them.

             This rules out racial and sexual inequities.  Genocide, and so many other 

             things that reflect injustice (cf. Matt. 5:21-48).

        5.  Note Lev. 19:16 includes slander as prohibited behavior when judging.  

             Anything that involves acting against the life of another is prohibited.  Cf. Lev. 

             19:9-18.

         6.  Note v. 17:  “You may reprove him, but . . .”

         7.  The tone of verses 9-10 indicate that you do not practice injustice but you 

                  practice the positives of justice.  Kindness, compassion, even reproof 

                  needs to be viewed from this positive perspective (cf. 1 Cor. 5:12, 5; 2 Cor. 

                  2:5-8).

       B.  Matt. 7:1-5.

             1.  This passage teaches us to be cautious in how we judge others.

             2.  I used to think this passage was saying that God was going to judge me 

                  with the same judgment that I judged others.  But I doubt that God is going 

                  to give up His impartial judgment for my skewed way of doing things.

             3.  Perhaps what Jesus is getting at is that other people will judge me by the 

                  way I judge them.  My experience is that if I am harsh and critical with them 

                  they are harsh and critical with me.  God is going to be fair and even 

                  gracious with me, but people tend to give me back what I have given.

             4.  If I am hypocritical.  They condemn me of not practicing what I preach.

                  If I am hypercritical.  They are hypercritical of me.

             5.  This is a pattern of judging that should be broken, but this is the typical 

                  vicious cycle.

             6.  The Bible teaches self-examination (Matt. 5:23-26; Lk. 12:57-58).

       C.  Jn. 7:24.

             1.  This statement seems to be a summary statement of fair judgment.

             2.  The Jews rejected Jesus’ teaching and sought to kill Him.  They were not 

                  correctly, nor fairly assessing the situation.  Bias, prejudice, envy clouds 

                  our judgment.

        D.  1 Thess. 5:21 gives good instruction.  “Examine everything carefully; hold fast 

              to that which is good.”

II.  Judgment that is prejudiced, uninformed, impulsive, superficial, premature, or biased is forbidden in the Bible. Christians are to judge constructively, in accordance with truth, for the good and benefit of self and others.  All other forms of judgment are prohibited.

    A.  Rom. 2:1-10.

         1.  Hypocritical judgment is prohibited.

         2.  Condemning others while practicing the same yourself fails.

         3.  God’s kindness and tolerance and patience leads to repentance.  Should we 

              not exercise the same care in judging if we are seeking repentance?  

              Repentance is the goal.  Not self-justification.

    B.  Rom. 14:1-4.

          1.  God is the ultimate judge.  Not us.  Sometimes we confuse our thinking with 

               God’s.  Yes, we should think like God.  However, our minds need renewal 

                 and often this is not something we take seriously enough.  After all, “I think I

                 am right, until I am proven wrong.”

            2.  Given my experience of being wrong in the past, I need to be cautious when 

                 judging others.

            3.  Note Rom. 14:5ff.   

       C.  1 Cor. 4:3-5 teaches us to be cautious and not judge too quickly but to rely on 

             the Lord’s insight.  He knows the motives of men’s hearts.

       D.  James 4:11-12 calls on us to recognize the Lord as the Lawgiver and Judge 

            and questions our judging of our neighbor.

Conclusion:

1.  Judging is probably inevitable.  It is certainly necessary that we evaluate ourselves considering right and wrong.  It is appropriate to evaluate others considering right and wrong, so that we can help them.

2.  When we are judging appropriately it is not necessary to defend ourselves.

3.  It is not necessary to defend ourselves when someone judges us unfairly.

4.  But we do need to be careful in the way that we judge.  Evaluate yourself first before you evaluate others.  Remove the logs there before helping others with the specks in their eyes.  Be patient and give room for the judgment of God.

Series: Isaiah in the New Testament

Service: Sunday Morning Worship

Type: Sermon

Speaker: Wayne Galloway

The Use of Isaiah in 1 and 2 Corinthians

Introduction:

1.  For the past few weeks, we have been studying about the use of Isaiah in the N.T.

2.  The book of Isaiah is dated about 700 years before the time of the writing of the N.T. and yet, N.T. writers see in itpredictions of the coming of Christ.  They see Isaiah as communicating the word of God, and so their testimony is that God has not only spoken in Isaiah, but is now speaking through them.  They see Isaiah as a sort of blueprint of what they are building as they communicate the word of God.

3.  Their’s is a message of hope and peace through Jesus Christ.  And yet, they recognize that some will not believe it.  

4.  This morning in our study we will look at 1 and 2 Corinthians and the use that Paul makes of the book of Isaiah.

    a.  We will confine ourselves to certain passages that seem to be clearly associated 

         with Isaiah.

    b.  Some might question whether they are quotations from Isaiah.  Others identify 

         many other passages that seem to be allusions to Isaiah although not direct 

         quotations.

    c.  We will not get into that discussion, but try to consider only passages that are, in 

         my judgment, clearly associated with Isaiah.

Discussion:

I.  Isaiah 29:14 is quoted in 1 Corinthians 1:19.  Read 1 Cor. 1:18-25.     

   A.  This is such an amazing passage for Paul to quote.

         1.  He sees the word of the cross as the revelation of the wisdom of God.

         2.  He sees the wisdom of God as surpassing the wisdom and cleverness of 

              men.

         3.  He is saying that Isaiah identified just this kind of circumstance.

   B.  The wisdom of God involves Christ crucified (v. 23).

         1.  Jews could not fathom their king dying the humiliating death of crucifixion.  

              To them there was just no way their king would ever do something like that.  It 

              was incomprehensible.

         2.  For Gentiles the whole thing seemed to be foolishness.  The Gentiles scoffed 

              at the idea of resurrection.  It was far-fetched and unreasonable to them.  It 

              could not be accepted.

    C.  It is the message of Christ that constitutes the power of God that saves (v. 18).

           1.  Humiliation and power together?  Incomprehensible to Jews!

           2.  Crucifixion the means of resurrection to life?  Foolishness!  say the Gentiles.

           3.  But for believers here is the power of God.   It far surpasses the wildest 

                imaginations of men.

           4.  Paul himself could not believe it until he witnessed the resurrected Christ as 

                he approached Damascus.  He heard His voice.  Struck blind, he saw the 

                Light of the glory of God in Jesus.

           5.  God eclipsed human wisdom.  Overpowering it with His own wisdom.  

                Where is the wise man?  Where is the debater of this age?  Has not God 

                made foolish the wisdom of the world?  Cf. Isa. 33:18b; 19:11-12; 44:25-26.

           6.  So, Paul himself, dispenses with cleverness of speech, but presents the 

                cross of Christ in all its glory (1 Cor. 1:12)!

      D.  In Isa. 29 Israel had exalted their own wisdom over the wisdom of God (note v. 

           13; cf. Matt. 15:1-9).

      E.  Paul saw a new day dawning when God’s wisdom in the preaching of the cross 

           reigned supreme.  Has that day dawned in your heart?

II.  Isaiah 64:4 is quoted in 1 Corinthians 2:29.  Read 1 Cor. 2:6-13.

    A.  This passage follows up on the Isa. 29:14 text with similar significance.  God has 

          revealed things which never entered the heart of man.  

    B.  But God has revealed what He has prepared for those who love Him.

    C.  This passage highlights the necessity of hearing the things that God has 

          revealed through His Spirit.

          1.  We often talk about acting with the authority of God.

          2.  These texts highlight the reason for that.

          3.  Paul’s reliance is upon God not man.  

          4.  Our reliance must be upon God’s revelation of Himself.  It is a matter of faith.  

               To separate faith from the authority and inspiration of His revelation is to 

               build your house on the sand.  This is Jesus’ point in Matt. 7:24—“Everyone 

               who hears these words of Mine is like a wise man who builds his house on 

               the rock.”

     D.  The words of Isaiah, Paul and Jesus are the words of God.

III.  This force is continued in 1 Cor. 2:14-16 where Isa. 40:13 is quoted.

     A.  “For who has known the mind of the Lord that He will instruct Him?”

     B.  1 Cor. 2:6-16 unfolds Paul’s understanding of the gospel as God’s wisdom, 

           hidden from “the rulers of this age,” “not perceived by the natural man,” but 

             “taught by the Spirit.”

       C.  “But we have the mind of Christ,” Paul says.  Notice the equivalence between 

            those things revealed by God, taught by the Spirit and communicated by the 

            mind of Christ.

       D.  Paul knows God’s will and is communicating it to us and these Corinthians.  

             He interprets Isa. 40:13 as a prophecy of the gospel he is preaching.  It is a 

             message of deliverance beyond man’s ability to create.  It is of divine origin.

       E.  Paul refutes all those who claim that God has not spoken.  As Francis Shaeffer 

            said, “He is there, and He is not silent!”

IV.  Isaiah 28:11-12 is quoted in 1 Cor. 14:21.  Read 1 Cor. 14:20-25.

     A.  In 1 Cor. 14 Paul addresses the relationship between prophecy and tongues as 

          they relate to the church as it assembles.

          1.  For Paul, prophecy is more effective in edifying the church than speaking in 

               tongues (14:6-19).

          2.  Tongues, he says, benefit unbelievers, but prophecy benefits believers (22).

          3.  The Corinthians are to be mature in their thinking, that is, they are to use the 

               gifts God has given to accomplish the greater purpose of God.

    B.  Paul substantiates his reason with the quotation of Isa. 28:11-12.

         1.  God spoke through Isaiah saying that He would speak to the people by men 

              of strange tongues and the lips of strangers.  Even then they would not 

              listen.

         2.  A man speaking the word of God in a language he has never learned is 

              testimony that the message originates from God and not the man.  But, even 

              then, God says, “They will not listen to Me.”

    C.  Paul would prefer prophecy, so that the unbeliever is convicted, called into 

          account, the secrets of his heart disclosed, so that he understands that God is 

          present and he falls on his face and worships God.  Sounds like he has 

          actually experienced this.

V.  Isa. 22:13 is quoted (or alluded to) in 1 Cor. 15:32.  Read 1 Cor. 15:32-34.

     A.  Here Paul is writing about the resurrection.

          1.  His reasoning, “I suffered at the hands of the opposition in Ephesus (see Acts 

               19).  Why do that if there is no resurrection?”

          2.  So, if there is no resurrection we just eat and drink for tomorrow we die 

               anyway.

     B.  Suffering and risking one’s life for Christ is only understandable in view of the 

              hope of resurrection.

        C.  In Isa. 22:12ff God is calling for weeping in repentance, but they are 

              celebrating even though they are approaching death.  If you don’t believe in 

              the resurrection, you might as well give in to momentary pleasure seeking.  

              But knowing God and the resurrection you should be sober-minded and stop 

              sinning.

VI.  Isa. 25:8 is quoted in 1 Cor. 15:54.  Read 1 Cor. 15:52b-54.

     A.  For Paul, the resurrection was predicted by Isaiah.

     B.  The Corinthians ought to be certain of the resurrection because God’s victory 

           over death was predicted by Isaiah.  In Christ, God has overcome death.  He 

           demonstrated His power to raise the dead by raising Jesus.

     C.  God is victorious over death.

     D.  Isa. 25:6-9 reveals the elaborate celebration that God has prepared.  His 

          majesty will be revealed, and He will swallow up death for all time.  He will wipe 

          tears away and remove the reproach of His people.

     E.  It is this future resurrection that Christians look forward to when death is 

          swallowed up in victory just as Isaiah predicted.  There is a sense in which we 

          have already begun the new life when we were joined together with Christ in His 

          resurrection at the time of our baptism.

VII.  Isa. 49:8 is quoted in 2 Cor. 6:2.  Read 2 Cor. 5:20-6:4a.

      A.  Paul has identified himself as an ambassador for Christ.

           1.  Christ is appealing through him for reconciliation to God.

           2.  How is reconciliation between sinners and God possible?  “He made Him 

                who knew no sin to be sin on our behalf.”

      B.  Working together with God, Paul urges the Corinthians to NOT receive the 

           grace of God in vain.  He quotes Isa. 49:8 to note that God has responded with 

           help and that now is the time to accept His help.

     C.  Paul sees himself and the others who have communicated the gospel to the 

          Corinthians as servants of God accomplishing the mission of communicating 

          the grace of God.

VIII.  Isa. 52:11 is quoted in 2 Cor. 6:17.  Read 2 Cor. 6:14-18.

       A.  Isa. 52 speaks of Israel first in Egypt, then in Assyrian captivity, but God would 

            bring them good news of peace, happiness and salvation because God reigns 

              as King.  He would restore Zion, comfort His people, redeem Jerusalem 

              through His powerful arm and bring salvation in the sight of all the nations.

        B.  There was a call for them to come out, to touch nothing unclean, and to purify 

              themselves.  The Lord would go before them and be their rear guard.

        C.  All this was tied to the Servant of 52:13-53:1ff.

        D.  Paul sees this as connecting with his call to the Corinthians to not be bound 

             together with unbelievers, but to come out of the world.  They would be joined 

             together with God in covenant relationship, like marriage (2 Cor. 6:15; cf. Ex. 

             29:45; Lev. 26:12; Ezek. 37:27).  It involved inclusion in God’s family as sons 

             and daughters of the Lord (2 Cor. 6:18).

        E.  Paul sees his work as continuing the ministry of Isaiah calling people out of 

             the world.  “Therefore, having these promises beloved, let us cleanse 

             ourselves from all defilement of flesh and spirit perfecting holiness in the fear 

             of God” (7:1).

Conclusion:

1.  Isaiah is the voice of God.  

2.  The wisdom of God is communicated.

3.  Christ and the cross is the wisdom of God, anticipated by Isaiah, realized in Jesus, preached by Paul.

4.  He is an ambassador of God preaching the reconciliation anticipated in Isaiah and now realized among the Corinthians (and us).

5.  IF we are willing to believe God’s wisdom, we can come out of the world, take advantage of God’s revelation, and receive the salvation He has planned for us.

Series: Isaiah in the New Testament

Service: Sunday Evening Worship

Type: Sermon

Speaker: Wayne Galloway

The Use of Isaiah in Romans and Galatians

Part 1 and 2

Introduction:

1.  This study continues our study of the use of Isaiah in the N.T.

2.  Our study today will focus on the writings of Paul in Romans and Galatians.

3.  We will divide the study into two sections because there is so much material.

4.  I would encourage you to use your Bible as we turn to the various texts and read.  We will not have time to read all the Isaiah texts in detail, but I do intend to read each text as it is quoted in the N.T.  As we are studying, turn to the text in Isaiah and observe the context and the use that Paul is making of it.

5.  The more I study this topic the more impressed I am with how these N.T. writers see the Isaiah text as a sort of template, pattern or blueprint.  For them Isaiah predicts the coming of Jesus and the execution of His mission in the world.

6.  Paul sees himself as part of this mission, preaching what Isaiah said was going to take place.  He speaks of the inclusion of both Jews AND Gentiles in the unfolding plan of God. Faith in God, as Redeemer and Deliverer, is the condition necessary for condemned sinners to be made free.

Discussion:

I.  Isaiah 52:5 is quoted in Romans 2:24.  Read Rom. 2:17-24.

    In this text Paul observes that Jews just like Gentiles are condemned of sin.  Seeing the 

    inconsistencies of the Jews and their practices, the Gentiles blasphemed God’s name.  

   But God rises and honors His name by delivering His people.  Even though His people are 

   violators and the Gentiles blaspheme God will deliver His people and honor His name.  

   Paul will elaborate in Romans on how God will do this, but here he condemns Jews of 

   creating the environment for Gentiles to blaspheme.  Their actions have brought 

    reproach upon the Lord.

II.  Isaiah 59:7-8 is quoted in Romans 3:15.  Read Rom. 3:10-18.

     Here Paul quotes Isaiah and multiple Psalms in condemnation of both Jews and 

     Gentiles whose feet are swift to shed blood.  Caught up in sin, we are destroyers and in 

     the path of destruction.  The Law makes us aware of our sin.  Thus, our mouths are 

     closed. We have no defense and are all accountable to God and guilty!  Paul sees us as 

         guilty just like the murderers of Isaiah’s day.  We are not just like those murderers, 

         indeed, we are murderers.  Paul brings Isaiah forward in his prosecution of us. 

III.  Isaiah 29:16; 45:9 is like what is stated in Romans 9:20.  Read Rom. 9:19-26.

      It is not easy to distinguish quotations from allusions in Romans.  This one has no 

      introductory formula (e.g. “as it is written,” or “as Isaiah said,”) but Paul seems to be so 

      thoroughly familiar with Isaiah that the imagery of Isaiah spills out in his text of Romans.  

      The vessels God makes, including Gentiles, will by His grace, be recipients of His 

      blessing.  God has chosen Israel to accomplish His purpose in bringing about the 

      Messiah, but He has chosen those who believe to be His people, and that includes 

      Gentiles.  All those who believe are chosen vessels of mercy.  Shall the clay complain to 

      the potter, “Why have you made me this way?”

IV.  Isaiah 10:22; 1:9; 28:16; 8:14 are quoted in that order in Romans 9:27-28, 29.  Read Rom. 9:27-33.

     Here Paul says, “Isaiah cries out . . .” (28) and “Isaiah foretold” (29).  Note the predictive 

     element.   His emphasis is on the remnant of Israel being saved and that by the grace of 

     God, otherwise, they would have been utterly destroyed like Sodom and Gomorrah.  

    While Gentiles are included the remnant of Israel will be saved too.  For Paul it is not 

    descendance from Abraham that is critical but FAITH.  Faith for Gentiles and faith for 

    Israelites.  These Israelites pursuing righteousness by works, he says, have stumbled 

    over the one in whom they should believe.

    Thus, for Paul, Isaiah’s message was one of faith in a faithful God rather than in works of 

    law.  Paul is saying that he is preaching the message of Isaiah.  His message is the same 

    as Isaiah’s message.  It is a condemnation of sinners and a proclamation of God’s 

    faithfulness.  All people should trust in that faithfulness.

V.  Isaiah 28:16; 52:7; 53:1; 65:1-2 are quoted in Rom. 10:9-21 (read).

     28:16 – Those who trust in Him will not be ashamed.

     52:7 – But before they can trust Him, they must hear the message that evokes faith.

     53:1 – But who has believed it?

     65:1-2 – God has made Himself available but has spread out His hands to a rebellious 

     people.  Yet, He has found by the Gentiles who were not seeking Him.

       So, Paul is reiterating the gracious faithfulness of God to both the Jews and the Gentiles 

      of his day.  But who will accept the message?  Who will heed the good news (Rom. 

      10:16)?  God is relentless in stretching out His hands to sinners offering healing to those 

       willing to trust Him and what He has done through Jesus Christ.

VI.  Isaiah 29:10 is quoted in Romans 11:8.  Read Rom. 11:7-10.

       Paul reasons here that though Israel was seeking righteousness they did not achieve it.  

       But it was for those who were chosen.  Not irresistibly chosen, but those who were 

       chosen because of their having believed (trusted in) God.  (God is not to blame for their

       unbelief.  They chose not to believe.  The same heat that hardens clay, softens wax.  The 

       difference was their heart, not God’s word.)   They needed to hear.  Notice the necessity      

       of hearing and believing.  Those whose hearts were hardened had a spirit of stupor.  

       Eyes to see but they did not see and ears to hear but they did not hear.  Cf. Deut. 29:3;

       Isa. 6:9-10; 29:9-14.

VII.  Isaiah 59:20-21 is quoted in Romans 11:26.  Read Rom. 11:25-32.

        This passage connects with Isa. 29:24.  It indicates that God will change minds to know 

        the truth.  Paul sees this as his mission.  He is attempting to bring Israel and the 

        Gentiles to trust in the Lord and in His word.  He would soften hearts with the grace of 

        God as revealed in what Jesus did.  This is revealed in Isa. 59:20-21. “The Deliverer will 

        come from Zion.  He will remove ungodliness from Jacob.  This is My covenant with 

        them, when I take away their sins” (cf. Isa. 27:9).  

         Paul argues that God has brought in the Gentiles who were formerly disobedient.  He 

         has done so by His mercy and now would bring the Jewish unbelievers in through His 

         mercy.  Isa. 59:20 states, “A Redeemer will come to Zion and to those who turn from 

         transgression.”  For Paul, God has acted through Christ to redeem those who believe 

         and because of that belief turn from transgression.  Read Rom. 12:1-2.

VIII.  Isaiah 40:13ff is quoted in Romans 11:34.  Read Rom. 11:33-36.

         This passage elevates the wisdom and knowledge of God.  He is so far superior to man 

         that it is incomprehensible.  We are not effective advisors to God.  The application in 

         the Romans text is that God has designed His plan of mercy and faith for both Jews 

         and Gentiles.  Who are we to judge Him and question Him?  For Paul and Isaiah the 

             only appropriate response is to humbly trust Him, to glorify and worship Him for 

             what He has done.

IX.  Isaiah 40:23 is quoted in Romans 14:11.  Read Rom. 14:10-12.

      This passage is set in the context of a discussion regarding individual consciences.  

      Christians are to avoid passing condemning judgments on one another.  They are to 

      avoid viewing each other with contempt.  God is the judge and all of us should bow to 

      Him in humility.  This levels the playing field.  You and I are at the same level.  God is the 

      Master.  I do not get to judge you and view you with contempt and you do not get to 

      judge me and view me with contempt.  We seem to be given to elevating ourselves and 

      diminishing others in an “I’m right and you are wrong” dynamic.  Then we view each 

      other as hated enemies.  But we both owe our allegiance to God.

X.  Isaiah 11:10 is quoted in Romans 15:12.  Read Rom. 15:7-13.

     This continues Paul’s reasoning from chapter 14.  He calls on us to accept one another.  

     And particularly, is he reasoning for the acceptance of Gentiles.  His quotation of Isa. 

    11:10 identifies the descendant of Jesse (Jesus) as the one who will rule over the 

     Gentiles and give them hope.  The plan of God associated with the Messianic kingdom 

     includes Gentiles and all those willing to place their humble trust in God.  Skip the 

     condemning judgments and contempt and instead be filled with joy and peace and 

     hope.  This has always been God’s intention as Isaiah says!

     “And the wolf will dwell with the lamb, and the leopard will lie down with the young goat, 

     and the calf and the young lion and the fatling together; and a little boy shall lead them.  

     Also, the cow and the bear will graze, their young will lie down together, and the lion will 

     eat straw like the ox, the nursing child will play by the hole of the cobra, and the weaned 

     child will put his hand on the viper’s den.  They will not hurt or destroy in all My holy 

     mountain, for the earth will be full of the knowledge of the Lord as the waters cover the 

     sea.  Then in that day the nations will resort to the root of Jesse, who will stand as a 

     signal for the peoples; and His resting place will be glorious” (Isa. 11:6-10).

XI.  Isaiah 52:15 is quoted in Romans 15:21.  Read Rom. 15:21.

      Paul quotes Isa. 52:15 about God’s servant being revealed to those who had not seen or 

      heard about Him before.  He applies it to his work of reaching those who had not heard 

      the gospel before.  He was preaching in new areas, just as Isaiah had said would take 

        place.  He sees himself as an instrument of God accomplishing God’s purpose as 

        revealed through Isaiah.  Oh!  that all of us could see clearly our role in serving 

        the purpose of God.

XII.  Isaiah 54:1 is quoted in Galatians 4:27.  Read Gal. 4:27-31.

        Paul uses Isaiah 54:1 in reasoning about the differences between Hagar and Sarah and 

        the two covenants:  the one from Sinai corresponding to Jerusalem and the one 

        involving the “Jerusalem above” that involves freedom.

       Isa. 54 uses the illustration of a barren woman who is blessed with numerous sons.  

       The idea is that God promised redemption for Israel.  They may have been like the 

       barren woman when they were in sin, but God redeemed them and made them flourish 

       like a woman with many sons.

       Paul reasons in Gal. 4:27-31 that believers are freeborn sons, not to be enslaved to law 

       keeping as a means of salvation, instead we are children of faith.

Conclusion:

1.  Paul uses Isaiah to speak of God’s deliverance through the Messianic kingdom.

2.  It includes both Jews and Gentiles.

3.  It is a message of faithful dependence upon God for the provision He has made of redemption.

4.  Paul sees Isaiah as a fellow herald of the message.

5.  He sees the majority of Israel as rejecting the message, like in Isaiah’s day.

6.  But both Jews and Gentiles who place their trust in what God has done will be delivered.

7.  Paul sees Isaiah as foretelling the coming of Jesus, His rejection and the preaching of faith to Jews and Gentiles.

8.  He does not use Isaiah passages as mere proof-texts but as revealing the overall intervention of God in a grand scheme to save man.  

9.  For Paul that scheme or plan will result in the ultimate exaltation of God’s glory.  Therefore he appeals by the mercies of God for us to present our bodies as living and holy sacrifices to God for “this is our acceptable service of worship” (Rom 12:1).