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Introduction

Over forty passages of the book of Isaiah are quoted in about sixty different places in the New Testament, particularly those understood to be predicting the person and ministry of Jesus Christ. Only the Book of Psalms is quoted more often. In addition to these direct quotations, there are over 210 passages in Isaiah alluded to in nearly 350 places in the New Testament. About one third of these allusions to Isaiah are in the Book of Revelation, which never directly quotes the Old Testament. One significant example is John’s vision of the new heavens and new earth (Rev 21:1), an allusion to Is 65:17. This study focuses on the passages which are directly quoted in the New Testament.

As would be expected, the majority of the quotations are from the second part of Isaiah (ch 40-66), as well as from particular predictions of the Messiah earlier in the book. The New Testament writers interpret Isaiah as predicting Jesus as being both the kingly son of David, as well as the suffering Servant of the Lord in the four servant songs. Isaiah also predicts other details of his life and ministry, including his virgin birth, and his ministry in Galilee.

Isaiah’s name in Hebrew means ‘Yahweh is salvation’, and his primary message is that everyone needs to trust God alone for salvation. This is the heart of the Christian Gospel. His prophecy spans from his own time, through the restoration of Israel after the exile, to the final consummation of the new heaven and earth. This would explain why Jesus made such extensive use of Isaiah, that his ministry is a fulfilment of the predictions of salvation in Isaiah, showing that Christianity is the realisation and completion of the Old Testament. It has been noted that the book of Isaiah taken as a whole, unites the two testaments more than any other book in the Bible.

The book of Romans has by far the greatest number of quotations of Isaiah, with 18 quotations, especially in chapters 9-11, where Paul considers the personally agonising issue of the unbelieving Jews and God’s sovereign election of Israel. Matthew also uses Isaiah widely (nine times) especially seeing fulfilment of Messianic predictions in Jesus. The short letter of 1 Peter. also makes significant use of Isaiah (five times), seeing the continuity of the people of God from OT into NT times.

Often the quotation is used because of a key word or phrase in the passage which links in some way with the themes of the New Testament writers. This may be things such as a geographical location, characteristic of Matthew, or the Jewish hardness of hearts in the Gospels, or the concept of the remnant or the seed in Paul’s letters.

Direct Quotations of Isaiah

The quotations of the Jewish Scriptures in the New Testament were taken from the Greek translation, the Septuagint (LXX), which was the widely used version of the Scriptures in the first century, particularly among the Hellenistic Jews of the dispersion, and in the early church. Occasionally the version in the Septuagint quoted in the NT has slight differences from the Hebrew Scriptures, from which our OT has been translated.

1. Is 1:9, quoted in Rom 9:29

In his initial calling of witnesses and legal charge against Judah, Isaiah predicts judgement on the nation because they have forsaken the covenant and rebelled against God (v2,4). Therefore the curses of Deuteronomy will come into effect, including sickness (v5-6), and enemy invasion (v7-8) The land will be left desolate, and unless God will leave them a few survivors, they will be totally destroyed like Sodom and Gomorrah (v9).

In his consideration of the unbelieving Jews in Romans 9, Paul quotes from two passages in Isaiah (v27-29), including this one, to show that although the majority of the Jews remain in unbelief , and that Gentiles will also be included in the people of God (v25-26), a remnant of the Jews will be saved. God will not allow Israel to be totally destroyed like Sodom and Gomorrah. The key word is ‘seed’ or ‘survivors’, an important concept used earlier in the chapter in the discussion about who are the true descendants or ‘seed’ of Abraham (v7-9).

2. Is 6:9-10, quoted in Matt 13:14-15, Mark 4:12, Luke 8:10, Acts 28:26-27, John 12:40

This difficult passage, following Isaiah’s vision of the Lord in the temple, and his volunteering to be a prophet, is one of the most frequently quoted passages from Isaiah. Instead of portraying a God of grace who is willing to forgive, they seem to describe God preventing repentance, so that total destruction may occur. Isaiah’s preaching will not enable people to repent, but instead make it more difficult. His ministry will appear to be counter-productive, causing people to close their ears to his message. This passage says much about the hardness of the hearts of Isaiah’s contemporaries and the rebelliousness of their nature. Because they rejected the truth that Isaiah would speak, they will be destroyed.

Each time the New Testament writers quote the passage, they use it to explain Jewish unresponsiveness to the Gospel. All three synoptic gospels describe Jesus quoting this passage in connection with his use of parables to teach the crowd about the kingdom of God, when the disciples ask why he speaks in parables (Mt 13, Mk 4, Lk 8). The key concept drawn out is the hardness of people’s hearts making them unwilling to accept what he taught. In the same way that Isaiah’s contemporaries were so hardened that they were unable to repent, Jesus’s contemporaries were so hardened in their expectations of the kingdom of God being a military kingdom centred in Jerusalem, that they were unable to understand the parables describing the true nature of the kingdom of God.

Paul also used this passage in a similar way when he arrived in Rome and spoke to Jews who came to visit him (Acts 28:26-27). When many of them refused to believe (v24), he quoted this passage to show the hardness of their hearts, and that instead the Gentiles will listen to the salvation of God (v29).

In John’s Gospel, this passage is used to explain the Jewish rejection of the Messiah (12:40). Even though he had performed many signs in their presence, they did not believe in him (v37). John explained that their lack of belief was because of their hardened hearts (v40).

3. Is 7:14, quoted in Matt 1:23

This is the well-known but controversial Immanuel passage, which is seen by Matthew as predicting the virgin birth. Matthew shows a high regard for the words of the prophecy, as he said that the Lord spoke through the prophet, and not merely that the prophet spoke the words (v22).

The difficulty with this quotation is with the original context and Matthew’s use of prophetic writing. The woman bearing a child was intended to be a sign to King Ahaz (7:11,14a), who lived in the 8th century BC, and was intended to have a historical meaning in his time (v16). It is difficult to see how a birth 700 years later would act as a sign to Ahaz. Scholars have suggested different identifications of the child, including Isaiah’s own children, especially Maher-shalal-hash-baz (8:2-3), as Isaiah’s children were given as signs from God to the people of Israel (8:18). However, no child was actually born who would act as such a sign to Ahaz. However, it is likely that in naming the child ‘Immanuel’, Isaiah was seeing far beyond the immediate historical situation in the reign of Ahaz, to a time when God would really be with them (8:10).

Matthew quotes directly from the Septuagint, where the Greek word ‘parthenos’ is used, which specifically means ‘virgin’. Matthew gives the word ‘parthenos’ great significance in describing the miraculous nature of the birth of Jesus, and to reassure Joseph that Mary had not been unfaithful to him. The Hebrew is less specific, using the word ‘almah’, which has a broader meaning to describe a young woman of marriageable age, who may or may not be a virgin, although sometimes it is used in the OT for an unmarried woman. However, it is unusual for Isaiah to use ‘almah’ instead of the normal word ‘isha’, meaning a married woman, which would suggest that Isaiah was not describing a normal birth.

Following his account of the angel appearing to Joseph telling him to take Mary as his wife and not to divorce her as the child within her is from the Holy Spirit, Matthew uses his standard fulfilment statement, “this took place to fulfil ...”, quoting from Isaiah 7, to show that this miraculous conception and birth was a fulfilment of prophecy. After the quotation, Matthew also gives the transliteration of Immanuel, as ‘God with us’, alluding to Is 8:8 &10 (v23).

4. Is 8:14, quoted in Rom 9:33, 1 Pet 2:8

The key idea in these passages is a stone which becomes a stumbling block. For Isaiah, it was God who was either a sanctuary for those who fear him, including Isaiah, or a stone one stumbles against (8:13-14), effectively dividing the people into two separate and distinct groups.

In Romans, Paul applies this passage to faith in Jesus. The unbelieving Jews have stumbled over the stumbling stone because they have strived for righteousness on the basis of works, instead on the basis of faith (Rom 9:32-33).

Peter uses the passage in a similar way, that the stone divides people into two groups. To those who believe, he is precious (2:7a), but the unbelieving stumble over the stone because they disobey the word (2:8). Peter precedes his quotation of Is 8 with a quotation of Is 28:16, where God says he is laying a cornerstone in Zion, which Paul may also be alluding to in Rom 9.

5. Is 8:17-18, quoted in Heb 2:13

Isaiah states that his children that the Lord has given him are signs and portents from the Lord (8:18), referring to Shear-jashub (7:3), and Maher-shalal-hash-baz (8:3), as both of these sons had meaningful names.

The author of Hebrews takes up the idea of “I and the children” and puts it in the mouth of Jesus, seeing Isaiah as a type of Jesus. In Hebrews, the author is showing that Jesus (the one who sanctifies) and his followers (those who are sanctified) have one Father, so we can be called his brothers and sisters (2:11), as members of his family.

6. Is 9:1-2, quoted in Matt 4:15-16

At the beginning of his description of Jesus’ public ministry, Matthew sees this ministry to Galilee as a fulfilment of Isaiah 9:1-2. Isaiah was predicting hope for the northern area of Israel beyond the judgement (9:1). This northern region of Israel was the first region to be conquered by Assyria and its people taken into exile.

In his fulfilment statements, Matthew often makes a connection with OT prophecy based on geographical locations. Here he focuses on the territories of Zebulun and Naphtali, Galilee of the nations (4:13). This was an ethnically mixed area, despised by the Jews of Judea, inhabited by many Gentile peoples, together with people who had forcibly been made Jews by John Hyrcanus. Matthew’s quotation does not agree entirely with either the Hebrew or the LXX, so he may have had access to another translation.

7. Is 10:22-23, quoted in Rom 9:27-28

This passage is quoted together as a pair with Is 1:9 in Romans 9. In chapters 9-11, Paul frequently makes a point in his argument followed by two quotations from the OT to support his point.

Isaiah is predicting the coming judgement of Israel by Assyria, as God’s tool of wrath (10:5-11), following which Assyria itself will be judged for its arrogant boasting and pride (10:12). Isaiah predicts that only a remnant of Israel will be return from exile (an allusion to the name of his son Shear-jashub (7:3)), even though the population of Israel was originally like the sand of the sea.

Paul takes this up concept of the remnant, saying that although the majority of the Jews remain in unbelief, a remnant will be saved through faith in Jesus (9:27).

8. Is 11:10, quoted in Rom 15:12

Isaiah looks forward to the day of the Lord, when the shoot will rise from the stump of Jesse, who will be empowered by the Spirit (11:1), the day when the wolf will lie down with the lamb (11:6), and the earth will be filled with the knowledge of God (11:9). On that day the root of Jesse will stand as a signal to the nations (11:10), and the remnant of Israel will return from exile (11:11). These are strong Messianic predictions of the great day of the Lord, whose fulfilment is ultimately found in Jesus Christ. However there is much debate about the time of fulfilment of these predictions. Many see a prediction of the Millennium, with Jews being re-gathered to the land. However, this will ultimately be fulfilled in the new heaven and new earth following the final judgement.

Paul again quotes from the Septuagint, saying the root of Jesse will come to rule the Gentiles (15:12), where the Hebrew text speaks of him being a signal to the peoples. He uses this passage at the very end of his exhortation to the Jewish and Gentile believers to be in unity, and to accept each other, instead of judging and despising each other. He uses Is 11:10 to predict the second coming of Jesus, who will come and rule the nations, the hope of both Gentiles and of Jews.

9. Is 22:13, quoted in 1 Cor 15:32

Isaiah probably quotes a well-known proverb from his time, expressing the popular view (the vox populi), that God would never act in judgement against his people. Instead of weeping and mourning and signs of repentance on the day of the Lord, there will be joy and festivity from those who are merely living for today, with no regard for the future. “Let us eat and drink, for tomorrow we die” is the expression of a life of indulgence and self-satisfaction.

In his great argument for the reality of the future bodily resurrection of believers (1 Cor 15). Paul quotes this passage slightly sarcastically, to show that if there is no future resurrection, then there is no point putting himself in danger (v30-32), instead it is more sensible just to live for today. The same saying may have continued to be a popular expression in Paul’s time, as it still is today. If there is no life beyond the grave, then self-sacrifice and discipline is foolish (v14).

10. Is 25:8, quoted in 1 Cor 15:54

In his prediction of the thanksgiving and celebration meal (25:1-8) following the apocalyptic final judgement (ch 24), Isaiah states that death will be swallowed up forever (25:7,8). Death which came in as a result of sin (Gen 3), will be removed on the day of the Lord.

Paul is either alluding to or quoting this passage at the end of his teaching on the physical resurrection (1 Cor 15), using the passage in the same context. This is probably the only example of Paul quoting a yet unfulfilled prophecy. The change from ‘forever’ to ‘in victory’ shows Paul’s use of an idiom characteristic of the Septuagint. At the sound of the last trumpet, the dead will be raised imperishable, and the mortal body will put on immortality (15:52-54). Death as the final enemy will be defeated at the second coming of Jesus, when this prophecy will finally be fulfilled, because Jesus defeated death through his death on the cross and bodily resurrection (Heb 2:14-15), as the first-fruits from the dead (15:20).

11. Is 27:9, quoted in Rom 11:27b

In chapter 27, Isaiah states that God’s judgement on Israel was not to destroy them like he destroyed their enemies, but to cleanse them (v7-8). So on that day their guilt will be expiated, and their sin removed, with their altars to idols destroyed (v9).

Paul uses the phrase about forgiveness of sin from Isaiah in order to make a parallel between the temporary judgement and cleansing of Jacob in Isaiah’s time with the unbelieving Jews of his own time. The hardening of Israel is temporary and will lead to their ultimate deliverance. However, their deliverance can only take place through their acceptance of the Gospel of Christ, the only means of receiving forgiveness and cleansing from sin.

12. Is 28:11-12, quoted in 1 Cor 14:21

Isaiah brings a oracle of woe on the drunken leaders of Ephraim (ch 28). Because they have ignored the simple words from God, “precept upon precept” (v10,13), they will hear the alien tongue of the Assyrian oppressors (v11), through which God will speak to his people.

Paul draws on the words describing the strange tongues of foreigners when he quotes this passage, with a few alterations, in a rather surprising way in his teaching on the gift of tongues (1 Cor 14), when he makes the difficult statement on tongues not being a sign to believers, but to unbelievers (v22). Probably the point being made is that God uses an different way of speaking to people and getting their attention when they ignore ordinary speech.

13. Is 28:16, quoted in Rom 9:33, 10:11, 1 Pet 2:6

This is the second ‘stone’ passage in Isaiah, which is quoted together with the previous one (8:14) by both Paul and Peter. In contrast to the scoffing drunken leaders of Israel who have taken shelter in lies and falsehood by making secret treaties with Egypt, God will lay a secure foundation stone in Zion (v14-16). This stone will be a comfort to those who trust God, but a act of judgement for those who refuse to listen. There are many suggested identifications of the stone by different scholars. It is probably best to consider it as a general concept describing God’s faithfulness and the call to trust in him alone, which is expressed finally through Jesus Christ.

In Romans 9, Paul combines the two ‘stone’ passages from Isaiah by replacing the middle of Is 28:16 with a phrase from Is 8:14, so the passage is used negatively, to show Israel’s fall. He identifies the stone as salvation by faith in Jesus (v32b). So his main point is that the Jews have stumbled over the stone because of their unbelief and striving for righteousness by law-keeping, as predicted by the OT. The last phrase of Is 28:16 is quoted by Paul separately in Rom 10:11, “no one who trusts in him will not be put to shame”, supporting his statement that we need to believe with the heart and confess with the mouth to be saved, in order not to be put to shame at the final judgement.

By contrast, Peter uses the same ‘stone’ passage more positively, quoting it directly from the Septuagint version of Isaiah. Those who believe will experience the stone as being precious (1 Pet 2:7). They will not be put to shame like those stumble over the stone by rejecting Jesus.

14. Is 29:10, quoted in Rom 11:8

This is the first of three passages from chapter 29 against the religious leaders which are quoted in the NT. Isaiah declares that God has poured out a spirit of deep sleep on the spiritually drunken prophets and seers of Israel, because they have failed to lead the people in the ways of God or call them to obey the covenant (29:9-10).

In Romans 11:8, Paul quotes primarily from Deut 29:4, but draws the idea of God giving them a sluggish spirit, or a spirit of deep sleep (the same words in the Septuagint, and NT). Here he applies the spiritual sleep to those of physical Israel who failed to respond in faith to the Messiah Jesus, those who were hardened (v7).

15. Is 29:13, quoted in Matt 15:8-9, Mark 7:6-7

The second passage from chapter 29 follows almost immediately after the last one. Isaiah is bringing an oracle of judgement against the hypocritical religion of Jerusalem. The religious leaders are performing all the right rituals, but their hearts are not in them, there is no real love or commitment to Yahweh. Because the prophets were not declaring the true word of God, the people had fallen into a pagan form of ritualised worship to ‘keep God happy’, instead of being aware they were drawing near to the awesome Almighty God.

Both Matthew and Mark record Jesus referring to this passage from Isaiah in their accounts of the Pharisees and Scribes asking why his disciples to not follow the traditions of the elders by washing their hands before they eat (Mt 15:2, Mk 7:5). In reply, Jesus took the words of Isaiah about empty religion and applied it to the Pharisees, who were actually breaking the law of God in order to keep their human traditions, effectively using the passage in the same way as Isaiah originally meant it, but applied to a different set of religious leaders.

16. Is 29:14, quoted in 1 Cor 1:19

The third passage from chapter 29 comes at the conclusion of the oracle of judgement against the hypocritical religious leaders. Because of their hypocrisy, God announces a shocking thing, that the wisdom of their wise will perish. This is probably referring to the imminent judgement and exile facing the nation, when he will remove the religious leaders, particularly their prophets and seers and their so-called wisdom.

In 1 Corinthians 1, Paul takes this passage and applies it to the Greeks in Corinth, who exalted human wisdom above God’s revelation. Paul uses the passage in Isaiah to show that through the foolishness of the message of the cross, he will remove human wisdom, showing that God foolishness is stronger than human wisdom (v25), just as Isaiah predicted that God would remove human wisdom in his day.

17. Is 40:3-5, quoted in Matt 3:3, Mark 1:3, Luke 3:4-6, John 1:23

This is the well-known passage about the voice crying out in the wilderness to prepare the way of the Lord. It comes at the start of the second major section of the book, where the tone dramatically changes to God wanting to comfort his people (40:1) and deliver them from exile.

The NT quotations come from the Septuagint version, which is slightly different from the Hebrew. The Hebrew has the voice crying to prepare a way in the wilderness, but the Septuagint has the voice crying in the wilderness. It may be that the Septuagint translators were influenced by groups like the Essenes who tended to withdraw to the wilderness while waiting for the Lord to appear. The Hebrew implies that God will come through the wilderness, the traditional place to meet with God. From there he will lead his people back to the land following the exile.

All three synoptic Gospels apply this verse to the ministry of John the Baptist who prepared the way for the beginning of Jesus’ public ministry, through his call to repentance and the accompanying sign of baptism in the River Jordan. In John’s Gospel, John the Baptist applies this passage to himself (Jn 1:23). Like the unnamed voice in Isaiah, John always considered the message more important than himself as the messenger (Jn 3:30). He came merely to prepare the way for the Lord Jesus. As commonly happens in the NT, a passage originally applied to God is now being applied to Jesus.

18. Is 40:6-8, quoted in 1 Pet 1:24-25

The unnamed voice continues by using the picture of grass withering to contrast the transience of humanity with the permanence of God and his Word. The breath or Spirit of God that created the universe and spoke his word will blow away both the ungodly in Israel, as well as their enemies.

Peter uses this passage in a similar way to show the believers the good news that they have been born anew through the imperishable word of God, so they now possess an eternal treasure, in contrast to the normal frailty of human life.

19. Is 40:13, quoted in Rom 11:34, 1 Cor 2:16

After declaring that God wants to deliver his people (v11), Isaiah now gives a great declaration of God’s ability to deliver them. He is the God of creation who can do anything. No one is able to give him instruction or guidance. He needs no one to teach him or give him understanding (v12-14).

In Romans 11, Paul uses this passage in a slightly different sense. Instead of focusing on God’s ability to do anything, he focuses on the mysterious ways of God. At the conclusion of his discussion on the future of physical Israel and his wrestling with the difficult tension between God’s sovereign election and man’s responsibility, Paul marvels at the unsearchable and inscrutable ways of God (v33).

Paul also quotes the same passage in 1 Cor 2, contrasting the unspiritual people, who love human wisdom, with the spiritual, who love God’s wisdom. Unspiritual people cannot understand things of the Spirit, things God is doing (v14), therefore cannot make judgement on spiritual people (v15). He then quotes Is 40:13 to support this statement - they cannot understand the mind of the Lord, taking Isaiah original statement about no one being able to instruct the Lord, and applying it to the situation that no one without the Spirit of God can understand the actions of the spiritual people.

20. Is 42:1-4, quoted in Matt 12:18-21

The emphasis in this first servant song is that the servant is chosen by God and empowered by his Spirit to bring justice to the nations (v1,3,4). He will quietly and unobtrusively serve people to establish justice on the earth.

Matthew quotes this passage to show its fulfilment in Jesus’ public ministry of healing and ministry to the crowds in Galilee. It immediately follows the controversy with the Pharisees over healing the man with a withered hand on the Sabbath (v9-14), an example of him bringing justice and healing the afflicted, and defending them against the religious establishment.

21. Is 45:23, quoted in Rom 14:11

In a call to repentance, God calls all the world to turn to him and be saved, because he is the only true God, in contrast to wooden idols. Every knee will bow before him (v22-23).

Paul uses this passage in his call for the Jewish and Gentile believers to accept each other instead of judging and despising each other, showing that all will stand before God accountable to him (14:10-12). Here he is applying the passage to Christians, rather than unbelievers, warning them not to continue to judge or despise other believers because all will stand before God the judge. Paul precedes the quotation from Is 45, with the words, “As I live, says the Lord”, which are not found in Is 45:23. Many scholars think Paul drew these from Is 49:18, but they are found in over twenty other places in the Septuagint.

22. Is 49:6, quoted in Acts 13:47

The emphasis in the second servant song is that the servant will restore Israel to God (v5), but his calling was not merely limited to Israel, his calling will be as a light to the nations, to bring salvation to the ends of the earth (v6).

At the end of his message to Jews in the synagogue in Pisidian Antioch, Paul quoted this passage to show from the Scriptures that the Jesus did not come just to save Jews, but also to save Gentiles. The Gentiles were delighted with this message and many became believers (v48), but the Jews stirred up persecution and drove them out of the city (v50).

23. Is 49:8, quoted in 2 Cor 6:2

In what may be a continuation of the second servant song, God says that coming of the servant will be a time of favour and a day of salvation, when the land will be restored and the people return from exile. However, the section of Isaiah from chapter 49 onwards is looking at more than a mere return to the land after the decree of Cyrus, to a much greater spiritual restoration of the whole world through the Servant.

In 2 Cor 6, Paul sees this passage as speaking about the coming of Jesus, that now is the day of salvation (v2b), as Paul acts as an ambassador of Christ, bringing the message of reconciliation to the Corinthians, and entrusting them with that message (5:19-20).

24. Is 52:5, quoted in Rom 2:24

Using a common prophetic concept, Isaiah shows how God’s name had become despised by other nations because of the behaviour of Israel. God’s name was being held in contempt by other nations, probably because he appeared to have failed to been able to protect his people from their enemies, and allowed them to go into exile.

Again quoting from the Septuagint, Paul applies these words to the Jews of his time who have all the blessings from God, but are hypocrites (Rom 2:17-24). They boast of having the law of God, but do not keep it. As a result, God’s name dishonoured (v23), as Gentiles observe their hypocrisy.

25. Is 52:7, quoted in Rom 10:15

Isaiah uses the picture of a messenger running to bring good news, calling people to break forth into song because God has redeemed Jerusalem, and the ends of the earth have seen the salvation of God (7-10). Again Isaiah is looking beyond the good news of the returning exiles, to the greater good news of the message of salvation going to the ends of the earth. Although feet are not normally thought of as being particularly beautiful, the feet of a runner bringing such good news must be considered beautiful.

Paul uses the passage in the same way, of the messengers of the Gospel, sent by God to those who have not heard (Rom 10:14-16). They bring a message of such wonderful good news, that even their feet are beautiful.

26. Is 52:11, quoted in 2 Cor 6:17

Isaiah calls the people to depart. The immediate thought is of the call for them to leave Babylon, the place of exile, but Babylon is representative of any place of bondage, whether physical or spiritual.

Paul quotes this passage in a string of quotations in 2 Cor 6, calling the Corinthians to separate themselves from the worship of idols, and not to have the wrong sort of partnerships with unbelievers (2 Cor 6:14-17).

27. Is 52:15, quoted in Rom 15:21

This is the first of six passages quoted from the famous fourth servant song, describing the servant who suffers on behalf of his people. The nations will be astonished at both the humiliation and exaltation of the servant (v14-15), the exaltation of such a marred and lowly figure is something they have never heard of before.

In Romans 15, Paul describes his ambition to proclaim the good news where it has not been previously preached, and his desire to be the first to bring the good news, not to build on another’s foundation (v20), supporting his calling as apostle to the Gentiles, by drawing out from Isaiah, the aspect of people not ever having heard about him before.

28. Is 53:1, quoted in John 12:38, Rom 10:16

The second passage follows immediately, asking who has believed what we have heard, probably referring to those in Israel who refuse to believe that this marred figure was really the servant of the Lord.

John refers to the verse in this sense, after speaking about those who witnessed many signs that Jesus performed, but refused to believe in him (12:37-38). Paul also used this verse in the same way, referring to those who refused to obey the good news (Rom 10:16).

29. Is 53:4, quoted in Matt 8:17

The third passage refers to the substitutionary suffering of the servant, that his sufferings were because of our transgressions and iniquities, and this punishment made us whole (53:4-5).

Matthew sees the fulfilment of this prophecy in Jesus’ healing ministry, of Peter’s mother in law, and those in the crowd possessed by evil spirits, and suffering various sicknesses. Matthew’s use of this passage is unusual as Isaiah 53 is normally understood to be predicting the atonement for sin achieved through the death of Jesus. However, he used it to give scriptural support for Jesus’ healing ministry. Unfortunately many people claim this passage as support for the idea that Jesus’s death guarantees physical healing for all believers today.

30. Is 53:7-8, quoted in Acts 8:32-33

The fourth passage describes the servant of the Lord being like a lamb led to the slaughter, taken away through a perversion of justice, and cut off for the transgression of the people. This clearly shows that the servant was unjustly punished by contrasting the innocence of the lamb and the guilt of the people.

The court official of the queen of Ethiopia was ‘just happening’ to be reading this passage when the Spirit led Philip to the road to Gaza. When he asked whether this was speaking about the prophet himself or someone else (v34), Philip used this scripture to proclaim the good news, explaining that it was speaking about Jesus, with the result the Ethiopian believed and was baptised (v38).

31. Is 53:9, quoted in 1 Pet 2:22

The fifth passage follows closely from the previous one, describing the servant’s innocence and suffering unjust punishment as he had done no violence and having no deceit in his mouth.

Peter, in his teaching about slaves accepting the harsh discipline of their masters, challenges his readers to endure pain even when they do not deserve it (2:20), as this will earn them God’s approval. They are to follow Christ’s example of enduring unjust suffering (v21,23), without returning abuse or threatening, but entrusting themselves to God, as the servant did.

32. Is 53:12, quoted in Luke 22:37

The last passage comes from the end of the fourth servant song, where because the servant poured himself out to death and was numbered with the transgressors, God will exalt him, reminding us of Phil 2:9.

Just before his betrayal, Jesus told his disciples that this passage needed to be fulfilled in him (Luke 22:37). Both Jesus and his disciples are now going to be treated as criminals by the Jewish authorities, and Jesus himself will shortly die the death of a criminal condemned for blasphemy by the Jewish authorities, and as a rebel against Roman rule.

33. Is 54:1, quoted in Gal 4:27

Chapter 54 is an call to people to rejoice in the salvation brought about by the death of the servant, when the blessing of the Lord is characterised by barrenness being changed into fertility, a common theme through the OT.

Paul applies this passage in an interesting way following his allegory of the two women (Hagar and Sarah), representing the two covenants (law and grace) (Gal 4:22-27). Although Paul is interpreting with greater freedom than scholars are often happy with today, his interpretation is still within the basic sense of the verse, of barrenness being turned into fertility. The childless one he specifically identifies with Sarah, the free woman representing the Gentiles receiving salvation by faith (v26). The one who was married was the slave Hagar, representing Judaism (v25). The Gentiles who previously did not have God’s blessing, will be more greatly blessed than the Jews who have received God’s blessing, but who have rejected the Gospel.

34. Is 54:13, quoted in John 6:45

Part of the blessing of salvation is that the people will be taught by God, meaning that they will become disciples of God and will learn his ways and his character. This promise is the interpretation of the preceding imagery of God constructing the building of precious stones.

Jesus saw the fulfilment of this promise was when people were drawn to him by God as they responded to his teaching. Everyone who learns from God by definition has come to Jesus, as Jesus is the only way to the Father.

35. Is 55:3, quoted in Acts 13:34

Chapter 55 begins with an appeal for anyone who thirsts to come to God and receive the free gift of salvation, achieved by the servant. One benefit given to those who respond is to enter the covenant of love, like the unconditional covenant made with David. This new covenant, like that predicted by Jeremiah, is linked with the Messiah.

In his message given in the synagogue in Antioch in Pisidia, Paul quoted this passage, but applied the promise specifically to Jesus, saying that the promises made to David will be given to him. The fact that Jesus rose for ever, and will not experience death or corruption is a sign of the promised everlasting covenant of Is 55:3. David died and his body decayed, so he could not receive the promise of eternal kingship. Jesus, however, died, and was raised again forever, as the eternal king.

36. Is 56:7, quoted in Matt 21:13, Mark 11:17, Luke 19:46

The ministry of the servant was to bring salvation, not just to Israel, but to all the nations. Foreigners will be able to become part of God’s people and bring sacrifices to the temple. It was always God’s intention that Israel would act as a light to the Gentiles, and that people of the nations could come and worship the One True God.

In the accounts in all three synoptic Gospels, Jesus quoted these words when he cleared the Court of the Gentiles of the money changers and traders, who were preventing the Gentiles from attending the temple and hearing the worship and teaching of God. Jesus was angry because they were preventing the prediction of Is 56:7 from being a reality.

37. Is 59:7-8, quoted in Rom 3:15-17

Chapter 59 begins by saying that the people are separated from God because of their sin (v2), it then gives a detailed description of that sin, both attitudes and behaviour, which is causing that separation, emphasising different parts of the body involved in sin.

In the first section of Romans, Paul shows that the whole world, both Jew and Gentile, stands guilty before God (1:18 - 3:21). He concludes with a string of quotations from the OT, including this passage from Isaiah, showing the sinfulness of the people, and the inability of the law to save them (3:11-18). Paul has evidently used the Isaiah passage because it mentions different parts of the body involved in their sin.

38. Is 59:20-21, quoted in Rom 11:26-27

Israel needs a redeemer, not from physical enemies, but from the deeper problem of sin. This warrior redeemer will come to the world attacking sin and saving those in Zion who turn from sin.

In the difficult final section of chapter 11 of Romans, while considering the future of the physical people of Israel who have rejected the Messiah, Paul quotes these two verses to support his teaching that all Israel will be saved (11:26). He is basing his quotation on the Septuagint, but has changed some details. For example he says the Redeemer is coming “out of Zion”, rather than “to Zion”, and “he will banish ungodliness from Jacob”, rather than, “to those in Jacob who turn from transgression”. However the general intention in the original passage in Isaiah is the same as Paul is using it, that those in Israel who turn from their sin will be saved.

39. Is 61:1-2, quoted in Luke 4:18-19

At the start of chapter 61, an unidentified person states that they have been anointed by the Spirit of God to bring good news to the oppressed, and to set the captives free. Most commentators identify this person with the Servant described earlier in the four servant passages. Others have suggested that the prophet is speaking about himself.

In Luke’s account of the beginning of Jesus’ public ministry, Jesus read this passage in the synagogue in Nazareth, then states that this scripture has been fulfilled in their hearing (4:21), leading to his rejection in his home town. Jesus understood himself to be both the suffering servant of Is 53, as well as God’s anointed Messiah described here.

40. Is 62:11, quoted in Matt 21:5

Isaiah is announcing to the ends of the earth that salvation is coming to Jerusalem, which he addresses as the ‘daughter of Zion’, an expression meaning the inhabitants of Jerusalem.

In his description of the triumphal entry into Jerusalem, Matthew sees Jesus humbly riding a donkey as a fulfilment of prophecy. The main passage he uses is Zech 9:9 predicting the king coming on a donkey, but he precedes it with the brief phrase from Is 62:11 addressing the daughter of Zion. Matthew probably used this passage as it continues by saying that salvation is coming to daughter Zion, which would make a smooth link into the Zechariah passage.

41. Is 64:4, quoted in 1 Cor 2:9

Isaiah calls on God to open the heavens and come down to break the power of the sin of the people, so they will tremble at his presence (v3). When God appears in a theophany, it is both a frightening experience for humans when he shows his power over creation and the nations, as well as a surprising experience as he often acts in unexpected ways. There is no other God like him, who will come and save his people, who are waiting for him (v4).

In his letter to Corinth, Paul quotes this passage following his statement that the rulers of Israel failed to understand the way God came to them in salvation, and instead crucified the Lord of Glory, Jesus (2:8). His use of this quotation is confusing as it is difficult to see its exact function in his argument. It appears both to confirm his previous statement that people failed to understand God’s wisdom in his act of salvation, but also looks forward to the following verse, describing the blessings for those who love him and respond to the revelation of his Spirit. It is also impossible to identify the quotation exactly, as he appears to be giving a free paraphrase based mostly on Is 64:4, but also drawing ideas from other passages. Some scholars suggest that he is using an amalgamation of OT texts which had previously been joined in Jewish apocalyptic writings.

42. Is 65:1-2, quoted in Rom 10:20-21

Isaiah states that instead of God being distant and waiting for people to call on him, he was answering before people were asking, and revealing himself before people were looking for him. God was holding out his hands, begging his rebellious people to turn away from their sin and stubbornness and return to him.

This passage is used in two consecutive quotations in Romans 10, as Paul describes Israel’s rejection of their Messiah. He changes the application of the first quotation (Is 65:1) from the Jews to the Gentiles who have responded to the preaching of the Gospel. The Gentiles were the ones who did not seek or ask for God, as they had not attempted to please God through obedience to the law. By contrast, the second quotation (Is 65:2) addresses the unbelieving Jews, the disobedient and contrary people, who God was holding his hands out to, just as he had done in the time of Isaiah.

43. Is 66:1-2, quoted in Acts 7:49-50

Isaiah makes a grand statement of the transcendence of God. He is so great that instead of being small enough to fit in a man-made temple, his sanctuary is the whole of the universe. The earth is merely his footstool. It is impossible for humans to make a sanctuary great enough for him.

In his speech, Stephen quotes this passage to support his argument that God does not dwell in houses made by men. One of the main themes of Stephen’s speech is that God appeared to his people in many different locations and his presence was not limited to the temple in Jerusalem. The words of Isaiah clearly anticipate his argument.

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