Isaiah/Yeshayahu – Introduction.
Isaiah was the son of Amoz. Unfortunately, we don’t know much about Amoz except that his family appears to have been a high-ranking one based in Jerusalem. This made Isaiah a good candidate to be the political and religious counsellor for the nation. It is notable that Isaiah had access to the king (chapter 7 verse 3).
His name, Yeshayahu, means “Yahweh is salvation”. And salvation is a very significant issue in the Book of Isaiah.
His career as a prophet commenced in the year that King Uzziah died (739 BC) and ended around 681 BC. He was married and his wife was a prophetess in her own right. They had two sons, each with prophetic names: Shear-Jushab (“a remnant shall return”) and Maher-Shalal- Hash-Baz (“hasten to the spoil” or “hurry to the pray”).
Isaiah was a contemporary of Hosea and Micah and not surprisingly many of the same themes are found in their writing. Isaiah is quoted over 65 times in the New Testament, and he is mentioned by name more than 20 times.
Tradition has it that he died under the reign of the evil King Manasseh (695 BC – 682 BC) by being sawn in two with a wooden saw (Hebrews 11: 37).
Isaiah: The Historical context.
Isaiah began his career in the year King Uzziah died (739 BC). His work continued under King Jotham (739 BC – 731 BC), King Ahaz and King Hezekiah (715 BC – 681 BC). Isaiah died around 681 BC.
In his lifetime, Isaiah saw Judah threatened by Syria, Ephraim and Assyria. He saw the fall of the northern kingdom to Assyria in 721 BC.
During Uzziah’s prosperous 52 year-long reign (790 BC – 739 BC), Judah developed as a strong military and commercial state with a port for commerce on the Red Sea. There was considerable construction of defensive walls, towers and fortifications.
Yet, the period witnessed a decline in Judah’s spiritual life. Uzziah’s downfall resulted from his attempt, in pride, to assume the privilege of a priest and burn incense in the temple.
Jotham succeeded him. But, by this time Assyria had begun to emerge as an international power and Judah was still experiencing opposition from Ephraim and Syria. Ahaz succeeded Jotham but matters did not improve until the reign of Hezekiah (715 BC – 681 BC).
Reform was a priority for Hezekiah. But he faces an increasing threat from Assyria which had begun to expand westwards under Tiglath-Pileser (745 BC – 727 BC). In 721 BC, Sargen the Second conquered the northern kingdom. Judah stood alone.
When Sennacherib of Assyria invaded Judah in 701 BC, Hezekiah, counselled by Isaiah, refused to surrender. When Sennacherib’s army fell prey to sudden disaster, he returned to Ninevah and did not threaten Judah again.
Insights into Future Events given to Isaiah.
In studying the Book of Isaiah, we cannot just consider the historical context of his own life. Isaiah was provided with insights into events which would come after his lifetime.
He predicted that it would be Babylonia (not the immediate threat of Assyria) which would bring judgment on Judah.
Chapters 1 – 39 concern the situation current in Isaiah’s time.
Chapters 40 – 55 address the discouraged exiles in Babylon in the first half of the sixth century BC. These events occur one hundred years after his death.
Chapters 55 – 66 address the controversies that surround the post-exile community one hundred and seventy years after the death of Isaiah.
Themes of the Book of Isaiah.
Chapters 1 – 39. As we have seen, these chapters concentrate on events during Isaiah’s lifetime and on man’s need for salvation. The term “salvation” occurs 26 times in the book of Isaiah, and only 7 times in all the other prophets taken together.
Isaiah identified sin in relation to pride, empty ritualism and idolatry. He issues calls for repentance and gives glimpses of hope. He condemns the people for turning to the nations for assistance instead of trusting in Adonai.
Isaiah responded willingly to Adonai’s call to him, but he knew from the start that his ministry would be one of fruitless warning and exhortation. The redemption of Israel would come through judgment and ultimately through Messiah.
Despite his daunting task of warning, Isaiah did see in his lifetime events which provided credentials for his prophetic office; the failure of Sennacherib of Assyria and the healing of King Hezekiah.
Chapters 40 – 45. As we have said, these chapters address the second historical epoch in the Book of Isaiah; the Babylonian exile. These events occurred long after the death of Isaiah. Therefore, Isaiah’s main themes are comfort; Adonai’s gracious provision for restoration and salvation. Isaiah talks of deliverance from captivity, the end of Israel’s misery, the coming Messiah, Messiah’s mission and redemption by the suffering Servant.
Chapters 55 – 66. These chapters cover the third historical epoch featured in the Book of Isaiah; the situation of the Jews who returned from captivity. In his writing, he encourages them (long after his death) to rebuild the temple, and to put away greed and self-indulgence, idolatry and hypocritical self-righteousness.
The complete restoration of Israel was still to come. But the promised Messiah would appear in the future. The Gentiles will join Israel’s godly remnant to become “the servants of the Lord”. There will be a new heaven and a new earth; the ultimate triumph of good over evil.
Matters which concerned Isaiah and Micah.
As we have said, Isaiah was a contemporary of Micah and Hosea. Not surprisingly, the same issues concerned these pre-exile prophets.
The Book of Micah has numerous similarities with Isaiah.
Much of Micah’s writing warned Judah about an impending national disaster. Yet the religious leaders of Jerusalem were falsely confident that no evil would come to them because of the presence of the holy temple in the city. Micah sternly confronted their arrogance and their mistaken notion of Adonai; not even the temple on Mount Zion would spare them the onslaught of Adonai’s wrath.
The interplay of wrath and mercy (seen in Micah and Isaiah) mirrors the character of Adonai; for even in His wrath, He remembers mercy. A remnant will always be spared because of the balance of judgment and mercy.
Matters which concerned Isaiah and Hosea.
Hosea pointed out that Judah was in trouble. Baal worship was widespread. The people should not be fooled into thinking that their present prosperity reflected Adonai’s blessing on them.
Hosea wanted to denounce their sin, give warning of impending doom and to assure the faithful that Adonai’s love would win out in the end.
Despite Adonai’s covenant relationship with Israel, the people were ungrateful. They were turning to other gods, violating the religious and social standards of Adonai’s covenant and forming military alliances with the surrounding nations.
But Adonai would restore the people, when they repented of their sin. He would return them to their land, reunite the two kingdoms under the ideal Davidic king and restore His blessings.
Adonai loves His people and desires an intimate and vibrant relationship with them.
We will see these themes, shared by the three pre-exile prophets, in the first 39 chapters of the Book of Isaiah.