1. How would modern
   science give us different ways to speak of God the creator?

   
   

2. Here in exile,
   when one would surmise that they would worry abut the defeat of
   their god, perhaps the insignificance of their god in light of the
   conquering, Israel makes a remarkable move and see the creator god
   as a god above all. Just as the people feel weak next to empires, so
   small are all those powerful forces to God.

   
   

3. Fretheim in God
   and World (187) that Israel is less concerned about power per se,
   but the power of god to do a new, creative activity.

   
   

4. Creation and
   redemption themes are nicely interwoven here and all the way
   through, esp. chs. 40-55

   
   

5. Tohu/chaos appears
   here in v.23 Brown (Ethos,230) reminds us that in the midst of the
   devastation of the land and hopes, it was important for the Creator
   who stretches out the heavento do a new thing.To those who did it
   God will come as a devastating dry wind or as a flood to wither the
   crops of others, but god will see Israel as a garden (622) Everyone
   needs to rest, but not God (v. 28) Brown:268

   
   

6. Brueggemann
   (TOT:538) sees combat shifted to the rhetorical arena. V. 26 has the
   host-God is the creator even of them. NIV fears this, so it turns
   them in the starry host.

   
   

7. Hanson
   (Intepretation30-32) reminds us that Isaiah clears the skies of any
   power approaching that of /god, idol or astral deity. In the end
   idols offer cheap power, cheap grace. Only the everlasting one does
   not weary. The people are called to remember the Creator God.

   
   

8. We cannot be so
   quick as to claim we know what god is up to. God’sways are u
   searchable (v. 28)

   
   

9. The ending is
   justly famous for giving solace to the weary. It is a new spirit to
   lifeless people, similar to the valley of dry bones in Ezek. 37.