BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF ISAIAH --- PART 1

AUTHOR

The prophet Isaiah, whose name means “Adonai saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-Jashub and Maher-Shalal-Hash-Baz, whose symbolic names illustrated YHVH’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name. When Isaiah saw Adonai in the famous temple vision described in chapter 6, he was willing to go wherever YHVH sent him, even though he would face strong opposition {6:9-10}. King Ahaz proved to be particularly resistant to Isaiah’s advice {7:4-17}, and the people in general ridiculed his preaching {5:10-12; 28:9-10}. During the reign of the godly Hezekiah however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis {37:1-7, 21-35}. Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the Old Testament, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.

DATE

Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 BC or shortly thereafter. The destruction of the Assyrian army in 701 BC represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 BC. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 BC.

BACKGROUND

Isaiah’s public ministry occurred primarily from 740–700 BC, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III {745–727 BC}, the Assyrians moved to the west and south, and by 738 BC the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 BC Rezin of Damascus {Syria} and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah {see 7:1}, Ahaz appealed directly to Tiglath-pileser for help {cf. 2 Kings 16:7-9}. With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province. The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 BC, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 BC Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20. Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 BC. King Hezekiah of Judah withheld his normal tribute payment, and by 701 BC Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust YHVH, and in one night the Angel of Adonai struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army {Isaiah 37:36-37}. In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon {39:1-4}. Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city {verses 5-7}. Not only did Isaiah predict the Babylonian captivity of 586–539 BC {cf. 6:11-12}, but he also foretold that Israel would be released from Babylon {48:20}. The Chaldean kingdom led by Nebuchadnezzar would be YHVH’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 BC and release Israel from exile {cf. 44:28}. Along with the Medes {cf. 13:17}, Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by Adonai to bring deliverance for Israel {45:1-5}.

LITERARY UNITY

Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 BC, almost 150 years after Isaiah lived. Moreover, the servant of Adonai plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power. Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude {chapters 36–39} forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others {in some translations} are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favourite title for YHVH, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the Old Testament. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded {53:4-5} receives the same punishment as the beaten and injured nation of 1:5-6 {also cf. 52:13 with 2:12 and 6:1}.

THEOLOGICAL TEACHING

Isaiah is to the Old Testament as the book of Romans is to the New Testament -- a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of YHVH’s rebellious people and his gracious provision of salvation. Because YHVH is the Holy One of Israel {1:4; 6:3}, He cannot ignore sin but must punish those who are guilty. Both Israel {5:30; 42:25} and the other nations {2:11, 17, 20} experience a time of judgment known as the Day of Adonai. In anger YHVH raises His hand against His people {cf. 5:25}, but ultimately His wrath is poured out upon Babylon and the nations {cf. 13:3-5; 34:2}. With the fall of Assyria and Babylon, the Day of Adonai becomes a day of joyous victory {10:27; 61:2}. According to Isaiah 63:4, it is the year of Adonai’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy {52:9; 61:1}. The ultimate redemption is to be accomplished through the death of the Moshiach, and Isaiah 53 describes our Adonai’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a Light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into ploughshares” {2:4} and the “Prince of Peace” will rule forever {9:6-7}. Throughout the book YHVH is pictured as the all-powerful Creator {48:13} -- the sovereign One seated on a throne, high and exalted; the King, Adonai Almighty {6:1, 5}. He controls the armies of the earth {13:4} and removes rulers as He wills {40:23-24}. Before Him, nations “are but a drop in the bucket” {40:15}, and compared with Him all idols are worthless and without power {41:29; 44:6}. This is the YHVH who shows His fury to His foes and His love to His servants {66:14}.

CONTENT

MESSAGES OF JUDGMENT AND HOPE {1–12}

In the opening chapter Isaiah characterizes Israel {including Judah} as “a sinful nation” that has rebelled against YHVH. Although the people regularly bring offerings to Him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. Adonai encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey YHVH’s Word and live at peace. “The mountain of Adonai” – Jerusalem -- will be raised up “and all the nations shall flow to it” {2:2-3}. In the meantime, however, both Israel and the nations have exalted themselves against Adonai, and He will judge them in an awesome display of power. For Israel, YHVH’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of Adonai,” who will protect and shield His people {4:2-6}. In 5:1-7 Isaiah presents a short song about Israel as YHVH’s vineyard. Adonai did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah {chapter 6} gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of YHVH and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to YHVH’s call in spite of the stubbornness of the nation to which he was sent. One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that YHVH would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel {7:14}. The “virgin” refers ultimately to Mary and “Immanuel” to the Moshiach {Matthew 1:23}, but in the near fulfilment the child could be Isaiah’s own son Maher-shalal-hash-baz {Isaiah 8:3}. This name {meaning “swift to plunder and quick to spoil,” verse 1} would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that YHVH would be with Judah {verse 10}. However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also {cf. 7:17-25; 8:6-8}. The destruction brought by Assyria would plunge Judah into a time of famine and distress {8:21-22}. Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Moshiach, the “Mighty YHVH” whose Kingdom is described in 2:2-4. For the immediate future however, both Israel and Judah will suffer the agony of war as punishment for their sins. YHVH is angry with His people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation {9:8–10:4}. But once Israel has been judged, YHVH will turn His hand against Assyria, the instrument He has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, YHVH will cut down the Assyrian army like a cedar in Lebanon and spare His people {10:26-34}. After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Moshiach {chapter 11}. Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Moshiach will have the Spirit of YHVH resting upon Him as He judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate YHVH’s past deliverance and His promise of future blessing {chapter 12}.