Douglas Steiner, Featured Scholar
Isaiah the Faithful Servant: An Old
Testmant Model for New Testment
Servant-Based Leadership
Isaiah the Faithful Servant: An Old Testament Model for New Testament
Servant-Based Leadership
Douglas Steiner, Featured Scholar
Isaiah lived a life of servant-based leadership. His inspired book contains four Servant
Songs (42:1-9; 49:1-13; 50:4-11; 52:13-53:12) and the word “servant” appears in the Book of
Isaiah 40 times. Like OT saints of old (cf. Isa. 42:6), NT leader-servants are to be a light to the
world so God may be glorified in all we say and do (Matt. 5:14-16).
This paper briefly examines the life of Isaiah and provides contemporary application
regarding servant-based leadership in the world and in the Church. For today’s saints who
believe God is calling them to positions of leadership responsibility, the words of Isaiah still
resound with truth (61:6a, 48:17b, NASB): “But you will be called the priests [leader-servants]
of the Lord; You will be spoken of as ministers [servant-leaders] of our God...I am the Lord your
God, who teaches you to profit, Who leads you in the way you should go.”
INTRODUCTION
With a Hebrew name that translates into English as “the LORD [Yahweh] is salvation”1, the OT
prophet Isaiah maintained ‘a Southern Kingdom (Judah) ministry’ for approximately 60 years. 2
As a chosen leader of God (Isaiah 6:9), Isaiah’s active ministry spanned the reign of four
Southern Kingdom kings: Uzziah (792-740), Jotham (750-731), Ahaz (735-715) and Hezekiah
(729-686) B.C.3 Jewish tradition maintains Isaiah may have been related to King Uzziah and thus
had royal connections to the throne4. The Book of Isaiah seems to imply Isaiah was a member of
the priestly class (i.e. he was in the Temple when he received his primary mission, cf. 6:1). Isaiah
may also have been a Levitical singer (cf. 5:1).5
1
As stated by Philip Lueck and Boyd Seevers, BIB3237 Isaiah Course Guide (St. Paul: Northwestern
College, 2010), 6 and Herbert M. Wolf, Interpreting Isaiah (Nashville: Holman, 2003), 12. Additional translations
are stated by Harold Mosley, “Isaiah”, Holman Bible Dictionary (Nashville: Holman, 2003), 837: “Personal name
meaning ‘Yahweh saves’”, and William MacDonald, “Isaiah”, Believer’s Bible Commentary (Nashville: Nelson,
1995), 938: “Hebrew, Yesha´ yāhû, Jehovah is salvation or salvation of Jehovah.”
2
However, no conclusive dates are agreed upon by scholars regarding Isaiah’s birth or death.
3
References to the deaths of Uzziah (1:1) and Sennacherib (37:38) are used as ‘mile-markers of history’ to
roughly define the chronological parameters of Isaiah’s life. For example, Bibliographic sources place King Uzziah’s
death in 740 B.C. From afar, Isaiah witnessed the Northern Kingdom Assyrian captivity in 722 B.C. As a close
acquaintance of King Hezekiah in the Southern Kingdom of Judah, Isaiah endured the Assyrian invasion and divine
intervention-salvation of Jerusalem from Sennacherib’s army in 701 B.C. (Chapters 36 and 37). The historical
validity of Sennacherib’s death in 681 B.C. (37:38) is further supported by the non-canonical document “Babylon
Chronicle” (Wolf, Interpreting Isaiah, 24). MacDonald, Believer’s, 938, generalizes (with others) that Isaiah
probably lived “till at least 680 B.C.” Therefore, the active prophetic ministry of Isaiah lasted approximately 60
years (740-680 B.C.). The Southern Kingdom was destroyed after Isaiah’s death in 586 B.C.
4
Lueck-Seevers, Isaiah Syllabus, 6.
1
Like most OT prophet-servants of the Lord, Isaiah’s ministry was not popular as he lived
under the rule of good kings (Uzziah, Jotham, Hezekiah) and evil ones (Ahaz and probably
Manasseh). Married with two children (7:3; 8:3-4), Isaiah was the leader of his family. He also
was a prophet-leader who had “disciples” (8:16). Most strikingly, at one point in his ministry
Isaiah walked about “naked and barefoot” for three years (20:2-3). Although Isaiah may have
retired from public ministry after the deliverance of Jerusalem in 701 B.C., pseudepigraphical
tradition maintains his life ended when he was later ‘sawn in half’ per Manasseh’s (697-642
B.C.) decree (cf. Heb 11:37).6
IDENTIFYING ISAIAH’S GODLY CALL TO LEADERSHIP
The 66 chapters of Isaiah provide ‘a conclusive body of work’ from which Isaiah’s servant
leadership can be observed.7 Specifically, this paper will focus on the commissioning of Isaiah
‘as a godly leader’ as pronounced by God himself. By examining God’s commissioning of Isaiah,
there are distinct and timeless ‘characteristics of godly leadership’ that all Christian leaders
must equally embrace and experience.8
For ease of reference, Isaiah Chapter Six (NASB) is condensed to the following verses
that serve as a foundation for ensuing servant-leadership discussion and application.
3
And one [Seraphim] called out to another and said: "Holy, Holy, Holy is the
LORD of hosts, The whole earth is full of His glory!"
4
And the foundations of the thresholds trembled at the voice of him who called
out, while the temple was filling with smoke.
5
Then I [Isaiah] said: "Woe is me, for I am ruined! Because I am a man of
5
These last two comments likely reflect Isaiah’s leadership character and occupation before his call to
prophetic-leadership ministry in Isaiah 6:1-10. Notably, Isaiah was a servant of the One True God before his
national commission began. His long ministry, dedicated servant life, and godly leadership seemingly involved
constant interaction with nobility as well as commoners.
6
An anonymously written article titled “Isaiah, Martyrdom of” in Holman Illustrated Bible Dictionary
(Nashville: Holman, 2003), 841 states, “[The Martyrdom of Isaiah is a] Jewish narrative elaborating the sins of
Manasseh (2 Kings 21:16). The original was probably written in Hebrew or Aramaic and then translated into Greek
in the pre-Christian era or perhaps in the first or early second century A.D. The narrative concerns Isaiah who
makes predictions concerning the evil deeds of Manasseh. An evil priest offers Isaiah freedom if he will retract his
prophecies of judgment. Empowered by God’s Spirit, Isaiah resists and suffers martyrdom by being sawn in two.
Hebrews 11:37 is a likely allusion to such a tradition of the faithfulness and martyrdom of Isaiah. Justin Martyr,
Tertullian, and the Talmud are similarly aware of such a tradition. The familiarity of Origen (about A.D. 225) and IV
Baruch (about A.D. 200) with details of the tradition suggests their dependence on the Martyrdom of Isaiah.”
7
This paper reflects ‘a unified Isaiah’ versus ‘Deutero-Isaiah’ or ‘Tritero-Isaiah’ Isaianic authorship.
MacDonald, Believer’s, 935-936, provides five outstanding reasons for a monolithic text: (1) Historical and
traditional Jewish and Church witness until the late 1700’s, (2) NT witness (e.g. John 12:38-41), (3) Plan and
Development Unity, (4) Sheer Grandeur of Poetry, and (5) Dead Sea Scroll documentation.
8
Robert J. Banks and Bernice M. Ledbetter, Reviewing Leadership: A Christian evaluation of current
approaches (Grand Rapids: Baker Academic, 2004), 55, list seven characteristics of Christian (i.e. faith-filled)
leadership: “[1] Intentionality, [2] Reflection, [3] Self-Evaluation, [4] Covenant Building, [5] Ethical Integrity, [6]
Followership, and [7] Perpetual Learning and Development.”
2
unclean lips, And I live among a people of unclean lips; For my eyes have seen
the King, The LORD of hosts."
6
Then one of the Seraphim flew to me, with a burning coal in his hand which he
had taken from the altar with tongs.
7
And he touched my mouth with it, and said: "Behold, this has touched your lips;
and your iniquity is taken away, and your sin is forgiven."
8
Then I heard the voice of the Lord, saying: "Whom shall I send, and who will go
for Us?" Then I said, "Here am I. Send me!"
9
And He said, "Go, and tell this people: 'Keep on listening, but do not perceive;
Keep on looking, but do not understand.’”
PRINCIPLES OF ISAIANIC LEADERSHIP
I. RECOGNITION OF GOD’S CHARACTER AND HOLY COMMAND
A. Isaiah’s Example. Isaiah 6:3 recognizes and confirms the truth of God’s character –
perfect and pure HOLINESS. As Isaiah experiences this vision, even angelic Seraphim are
compelled to worship ‘in wonder and awe’ to the utmost Holiness which a Perfect, Just, and
Righteous God eternally and omnipresently exhibits. Albert Baylis adds, “So awesome is the
King [the Holy One of Israel, God] that two pairs of wings are needed to humbly cover their
angelic faces and feet in the presence of such glory.”9
B. Contemporary Significance. As humans originally created in the perfect image of God
(Gen. 1.27), sin has corrupted all of mankind’s existence (Rom. 3:23; 8:22). It is now incumbent
upon fallen man to embody the Sovereign mandate of righteous restoration we are called to
today: “You shall be holy, for I am holy” (1 Pet. 1:15-16 NASB; cf. Lev. 19:2, 20:7).
To properly display our Christian calling and enact godly leadership traits and principles
among others, as servants of God and our fellow man we must maintain:
1. The highest standards of individual and corporate righteousness,
2. An exalted view of God’s holiness with the humility of Christ
because it provides ultimate motivation for our behavior and character10, and
3. A steadfast and holy love for others based upon God’s love for us
(cf. Matt. 5:44; John 13:34-35; 1 John 4:19).11
9
Albert H. Baylis, From Creation to the Cross (Grand Rapids: Zondervan, 1996), 288.
10
Fellowship between men and especially believers is at great risk and/or ruined when a leader arrogantly
assumes divinely provided power over other men “…is primarily privilege rather than responsibility.” Timothy S.
Laniak Shepherds after My own Heart (Downers Grove, Intervarsity, 2006), 149.
11
Research by Banks and Ledbetter, Reviewing Leadership, 53, indicates Christian leaders “share a number
of common emphases [summarized]”: (1) Everyone has leadership potential; (2) Authority should be shared
throughout an organization; (3) a Servant-Leader paradigm exists; (4) Organizational purpose and vision is
referenced rather than positional power; (5) Transformational language, attitudes, and practices are enacted; (6)
3
If we, as shepherd-leaders, cannot properly grasp or willfully deny God’s command to be holy in
all we say and do, then our followers will indeed be led astray (cf. Isaiah 53:6). To borrow from
Aubrey Malphurs quoting Howard Hendricks on a leader’s influence, “A mist in the pulpit is a
fog in the pew.”12
II. RECOGNITION OF SIN, CONFESSION, AND SANCTIFICATION
A. Isaiah’s Example. Isaiah immediately recognizes his unworthiness to be in God’s holy
presence (6:1-4). Isaiah (6:5) realizes he is a sinner (“Because I am a man of unclean lips”)
among sinners (“And I live among a people of unclean lips”). However, God provides a way for
Isaiah’s sin to be purged (6:6-7). Isaiah then experiences the power of a Spirit-led life (6:8-9).
B. Contemporary Significance. Like Isaiah, every leader who is ‘a true child of God’ has
recognized the need to be purged of iniquity and sin through the atoning Work and Person of
Jesus Christ (John 3:16; Rom: 6:23; Eph. 2:8-9). We must also confess the weight of sin that so
easily ensnares us after conversion (Heb. 12:1) by routinely examining ourselves for sinful
defilement (1 Cor. 11:28; 2 Cor. 13:5). Within the world, we are to (6:9) “Go, and tell this
people” about God’s Son and the need for salvation, hence the Great Commission for leader and
follower alike (Matt. 28:19-20). As Galatians 6:4 (NKJV) instructs, “But let each one examine
his own work, and then he will have rejoicing in himself alone, and not in another.”
Within the Church, a principle of equality exists in practicing Biblically based servant
leadership. We are to ‘confess our trespasses one to another’ (James 5:16) by individually
recognizing and/or helping others recognize what is sin. At the same time, we must guard against
personal pride and self-promotion. To be humble is better than to be great (Matt. 20:25-28).
As Banks & Ledbetter conclude (which can be further applied to our sanctification
journey), “Servanthood is evident in those who depend on others for wisdom instead of relying
on their own resources, those who take a stand on matters even at the cost of their positions,
those who are willing to suffer voluntary loss for their organization.”13 The more we live for
Christ in emulating His character, principles of leadership, and servanthood (Mark 10.45), the
more we gain (Phil. 1:21) in our understanding of godly virtue, character, and leadership.14
Modeling leaders exist; (7) Leaders are key figures and not soloists; (8) There is reciprocal relationship and
empowerment of followers; and (9) The importance of ethical and relational values in relation to leadership.
12
Aubrey Malphurs, Being Leaders: The Nature of Authentic Christian Leadership (Grand Rapids: Baker
Books, 2003), 163 (italics mine).
13
Banks and Ledbetter, Reviewing Leadership, 111.
14
F. F. Bruce, Answers to Questions, (Grand Rapids: Zondervan, 1972), 182, ties all of these thoughts
together as he writes: “The more they [Church Leadership] maintain complete fellowship with the church in all
their work of oversight and make it plain that the welfare of the church is their greatest concern, the more will
they enjoy the confidence and respect of their brethren and sisters.”
4
As Paul summarizes so clearly (1 Cor. 9:24-25, NKJV), “Do you not know that those
who run in a race all run, but one receives the prize? Run in such a way that you obtain it. And
everyone who runs is temperate in all things. Now they do it to obtain a perishable crown, but we
for an imperishable crown.” Let us give glory to God in all we say and do (1 Cor. 10:31).
III. SITUATIONAL LEADERSHIP: ANSWERING GOD’S CALL
A. Isaiah’s Example. Because Isaiah’s entire focus was on God Himself, he was able to
“hear the voice of the Lord” (6:8). Isaiah must have understood that God’s inquiry for
representation on Earth is not just limited to ‘a human who has a heart for godly shepherdleadership service’ (6:8b), but that the Trinity itself (6:8a) supports the individual who answers
God’s call.15
In summary of Isaiah 6:3-10, God provides prophet-servant leader Isaiah with a
challenging mission statement regarding His chosen people Israel. Isaiah originally responded
with great eagerness (6:8), but soon asks an important question (6:11), “Lord, how long” am I to
serve you and your people in this capacity? God then provides Isaiah with a heavy dose of
reality. The people Isaiah is to serve will not hear nor comprehend his message. Even though the
future holds destruction and death for them, they will not understand what they see (6:9b).
B. Contemporary Significance. A.D. Clarke writes, “Leadership in the Bible is framed
within the overarching context of divine sovereignty.”16 While some Christians are Sovereignly
called from the womb to be God’s leaders17, others become leaders through cataclysmic personal
experience (e.g. Saul to Paul, Acts 9:1-16; 13:9). Still others experience a slower transitional
pace from initial believer to servant-church leader.18
The moment we feel God’s hand upon our shoulder regarding servant-based leadership,
every Christian leader is faced with a challenging calling and mission statement. We are wise
then to review our lives in order to see how our experiences have shaped us for our current
15
Timothy S. Laniak, Shepherds after My own Heart, 248 writes (emphasis added), “God is the ultimate
shepherd of His people. He calls human deputies to work for Him, although at the risk that they presume
prerogatives reserved for the Owner…The God of Scripture passionately seeks humans to enlist in His mission…To
be made in His image is to rule with Him and for Him… [Thus,] Every shepherd leader is first and always a sheep
who relates to God as ‘my Shepherd.’” Laniak further summarizes (121), “The human king [or leader]… has
delegated authority and thus can never claim to be more than a servant of the Lord.”
16
A.D. Clarke, “Leadership”, in New Dictionary of Biblical Theology (eds. T. Desmond Alexander, et al;
Downers Grove, Ill: Intervarsity, 2000), 637.
17
One Biblical example is Jeremiah’s calling (Jer. 1:5, NASB), "Before I formed you in the womb I knew
you, And before you were born I consecrated you; I have appointed you a prophet to the nations.”
18
James, the half brother of Jesus, did not initially believe in Jesus as Messiah (John 7:5). However, after
James witnessed the resurrected Christ (1 Cor 15:7), we later learn of his influential apostolic leadership in
Jerusalem (Gal. 1:19) from verses like Acts 12:17 and Acts 15:13-22.
5
calling and future mission (Rom. 8:29-30; Eph. 1:5, 11). Timothy S. Laniak writes, “Jesus will
insist that the essence of their [our] role as leaders is to follow the Lamb of God to His death
([Mark] 8:34-38). Self-sacrificing service is the hallmark of the Lord’s deputy shepherds ([Mark]
10:45).”19 As modern servant-based leaders, the question becomes: How are we to know when
we are hearing the voice of the Lord? For if we say like Isaiah (6:8), “Here am I. Send me!”, then
how can we diligently make ‘our calling sure’?
The answer lies in ‘God’s relationship with us’ and ‘ours with Him’. From the moment of
conversion (Rom. 10:9; 2 Cor. 5:17), every Christian experiences the work of the Holy Spirit
within him or her (i.e. Regeneration (John 3:5-6; Titus 3:5); Baptism into the body of Christ (1
Cor 12:13); Indwelling (Rom 8:9; 1 Cor 6:19); Sealing (Eph 1:13, 4:30) and Filling (Acts 2:4;
4:8; 7:55; 13:52).
When we are in proper relationship with God, our ability to hear His voice is never
denied by Him (Rom. 8:14) - for this is our position as ‘adopted sons of God’ (Gal. 3:26). It is
when the undisciplined sin in our lives (1 Cor. 9:27) thwarts the work of the divine nature within
us (2 Pet 1:3-4) that we lose the ability to discern leadership responsibilities (2 Cor. 13:5). By
our practice we thus fail to honor our position.
Our calling can be sure. Holy Scripture gives us guidance, instruction, and assurance
(e.g. 1 Tim. 6:11-12; Titus 1:7-10; 2 Pet. 1:5-10). We can experience God’s election as clearly as
Isaiah experienced it. When this happens, it is appropriate to feel excitement at the prospect of
being a ‘servant-leader’ for God in a situational response and environment.20 However,
answering a call to servant-based leadership does not guarantee victory over sin, suffering, and
death. As always, we must look to Our Savior as the Perfect Example (Heb. 12:2). Although
Jesus was and is our Perfect and Ultimate Leader (Col. 1:15-18), many on earth still rejected His
incarnate leadership and mission. As servants of Christ living among fallen mankind, the world
is equally predisposed to do the same to us.
CONCLUSION
Phillip Lueck and Boyd Seevers summarize, “The holiness of God was essential to Isaiah’s
awareness of his own, as well as his people’s sinfulness and need for repentance and forgiveness.
Isaiah’s Old Testament commission was to preach a message confirming Israel’s blind and deaf
condition.”21 Jesus taught His twelve disciple-followers this same truth (Matt 13:15; Mark 4:12;
Luke 8:10; John 5:37).
19
Laniak, Shepherds after My own Heart, 179.
20
Malphurs, Being Leaders, 131 states, “Leadership is situational.” Because a leader’s gifts, traits, and
leadership style are individualized, the best leaders tailor their leadership to the needs of every specific group and
situation. Malphurs, 132, further offers “four steps” to increase a leader’s effectiveness: “[1] Know yourself as a
leader; [2] Know your leadership context; [3] Compare yourself as a leader with the ministry context; and [4] Make
the necessary adjustments.”
21
Lueck-Seevers, Isaiah Syllabus, 37.
6
Leaders within the New Testament Church must uphold this same truth. Like many in the
past, people today are still prone to deny the inspired fullness of God’s revealed truth (2 Tim.
3:16-17; 2 Pet. 1:20-21). As a result, they modify or disregard God’s Word and live ‘a false life
of holiness’ adapted to their own humanistic desires and/or cultural influences (2 Tim 4:3-4).
However, the Christ-like servant-leader is called to live an absolute Biblically based life of
holiness. He or she must fully worship God (John 4:24) “in spirit and truth” so others know and
see the truth displayed in our servant-based leadership.
Equally important, a servant-leader Christian life must involve following.22 Jesus told us
‘not to lord it over others’ (Matt. 20:25-28). The world encourages us to become strong and great
in our own eyes, but as leader-believers we best emulate Christ when we serve in a spirit of
humble sincerity and weakness (Luke 22:24-26). As servant-leader followers of Christ within
our local assembly, we have our Biblical mandate (1 Pet. 5:2-3): “Shepherd the flock of God
which is among you, serving as overseers, not by compulsion but willingly, not for dishonest
gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock.”
Millard J. Erickson concludes, “A leader, then, is actually to be the servant of all. A
proper sense of servanthood will result if leaders keep in mind that they have been chosen by
those whom they serve [i.e. God and their fellow man] and are answerable to them”.23 Like
Isaiah experienced, serving God is a lifetime commitment. The issue is not for how long but how
faithful a steward we will be for Our Lord and Savior (1 Cor. 4:2; 1 Pet. 4:10).
Perhaps one day we too will be faced with a life or death decision because of our servantbased leadership for Christ. If so, we must remember God’s two great commandments regarding
servant-based leadership and service (Mark 12:30-31, NKJV): “‘And you shall love the LORD
your God with all your heart, with all your soul, with all your mind, and with all your strength.’
This is the first commandment. And the second, like it, is this: 'You shall love your neighbor as
yourself.' There is no other commandment greater than these."
22
Malphurs, Being Leaders, 119 quotes Peter Drucker, “There’s only one characteristic common to all
leaders – followers.” Malphurs, 120 then concludes, “Leaders are followers and good leaders make good
followers.”
23
Millard J. Erickson, Christian Theology: Second Edition (Grand Rapids: Baker Academic, 1988), 1092.
7
BIBLIOGRAPHY
Banks, Robert J., and Bernice M. Ledbetter, “Reviewing Leadership: A Christian evaluation of
current approaches”. Grand Rapids, Mich: Baker Academic, 2004.
Baylis, Albert H. “From Creation to the Cross: Understanding the first half of the Bible”.
Grand Rapids, Mich: Zondervan, 1996.
Bruce, F. F. “Answers to Questions”. Grand Rapids, Mich: Zondervan, 1972.
Butler, Trent C. General Editor et al. “Isaiah, Martyrdom of”. Page 841 in Holman
Illustrated Bible Dictionary. Nashville, Tenn: Holman Bible Publishers, 2003.
-----Mosley, Harold. “Isaiah”. Page 837.
Clarke, A.D. “Leadership”. Pages 637-640 in New Dictionary of Biblical Theology. Edited by
T. Desmond Alexander and Brian S. Rosner. Downers Grove, Ill: InterVarsity, 2000.
Erickson, Millard J. “Christian Theology: Second Edition”. Grand Rapids, MI: Baker
Academic, 1998.
Laniak, Timothy S. “Shepherds after My own Heart: Pastoral traditions and leadership in the
Bible”. Downers Grove, Ill: InterVarsity, 2006.
Lueck, Philip E and Boyd Seevers. “BIB3237 Isaiah Syllabus”. v.4.1:03/10. Dept. of Biblical
and Theological Studies. St. Paul, Minn: Northwestern College, 2010.
MacDonald, William. “Isaiah”. Pages 935-994 in Believer’s Bible Commentary. Edited by Art
Farstad. Nashville, Tenn: Thomas Nelson, 1995.
Malphurs, Aubrey. “Being Leaders: The nature of authentic Christian leadership”. Grand
Rapids, Mich: Baker Books, 2003.
Wolf, Herbert M. “Interpreting Isaiah: The suffering and glory of the Messiah”. Grand
Rapids, Mich: Zondervan, 1985.
1
J. A. Thompson, Handbook of Life In Bible Times, New York (Guideposts, 1986) 86
1
John Bimson, The Compact Handbook of Old Testament Life, Minneapolis MN (Bethany House Publishers, 1988)
121.
1
The Zondervan Pictorial Encyclopedia of the Bible, Volume 2, Merrill C. Tenney ed., Grand Rapids MI (Zondervan
Publishing House, 1976) 37.
1
C.F. Keil and F. Delitzsch, Commentary on the Old Testament in Ten Volumes, Volume 1, Grand Rapids MI (William
B. Eerdmans Publishing Company, 1975 Reprint) 386.
1
John Maxwell, Mastering the Old Testament-Deuteronomy, Dallas TX (Word Publishing, 1987).
1
C. F. Keil & F. Delitzsch, Commentary on the Old Testament In Ten Volumes, Volume 2, Grand Rapids MI (William
B. Eerdman’s Publishing Company, 1975 Reprint) 389-390.
1
Robert Jamieson, A.R. Fausset & David Brown, Commentary Practical and Explanatory on the Whole Bible, Grand
Rapids MI (Zondervan Publishing House, 1961, 1976) 236.
1
Thanks to Mike Oppenheimer of Let Us Reason Ministries for this point:
http://www.letusreason.org/Biblexp75.htm
8